CHAPTER XVIII.. In the Next Place It Follows That We Should Unfold the Theory of

In the next place it follows that we should unfold the theory of Plato, first, that which may be obtained in other dialogues, and afterwards, the all-perfect doctrine concerning these Gods, which is to be found in the Parmenides. In the Phædrus therefore, Socrates energizing enthusiastically, and expanding his intellect to the whole connexion of the divine orders, and not only mystically surveying the mundane progressions of them, but also their indescribable and blessed visions, and discursive energies above the world, divides indeed, in a three-fold manner, all the separate hypostases in the world, from the subjects of their government. And he calls the first of these hypostases divine; but the middle dæmoniacal; and he gives completion to the last from our souls. He also suspends partial souls [such as ours] from dæmons. Hence he denominates them co-attendants, and extends them through dæmons as media, to the divine empire. But he suspends the dæmoniacal orders from the mundane Gods. For dæmons are the attendants of these. He refers however, these whole divine principalities, the dæmoniacal herds, and choirs of partial souls, to the liberated order; and he says that the triadic army of mundane souls is elevated under this order, to the intellectual and intelligible Gods, together at the same time with their first causes.

Here therefore, he defines according to the measure of the dodecad (i.e. the number twelve) all the liberated Gods, though the multitude of them is incomprehensible, and not to be numbered by human conceptions; and though none of those theologists that have written any thing concerning them, have been able to define their whole number, in the same manner as they have the ruling multitude (i.e. the multitude of supermundane Gods,) or the multitude of the intellectual, or intelligible Gods. Plato however, apprehended that the number of the dodecad is adapted to the liberated Gods, as being all-perfect, composed from the first numbers, and completed from things perfect; and he comprehends in this measure all the progressions of these Gods. For he refers all the genera and peculiarities of them to this dodecad, and defines them according to it. But again dividing the dodecad into two monads and one decad; he suspends all [mundane natures] from the two monads, but delivers to us each of these energizing on the monad posterior to itself, according to its own hyparxis. And one of these monads indeed, he calls Jovian, but he denominates the other Vesta. He likewise makes mention of other more partial principalities, and which give completion to the aforesaid decad, such as those of Apollo, Mars, and Venus. And he suspends indeed, the prophetic form of life from the Apolloniacal principality; but the amatory from the principality of Venus; and the divisive, from that of Mars; for hence the most total and first genera of lives are derived; just as when he introduces into the world souls recently fashioned, he says that some preside over one, and others over another form of life. And it appears to me, that as Timæus makes the division of souls, at one time supermundane, but at another mundane, for he distributes souls equal in number to the stars, and disseminates one into the moon, another into the earth, and others into the other instruments of time; after the same manner also Socrates prearranges twofold rulers and leaders of them; proximately indeed the mundane Gods, but in a still higher rank than these, the liberated Gods.

As we have said however, the twelve Gods convolve every mundane genus, whether it be divine, or dæmoniacal, to the vision of intelligibles, and perfect their separate energy. They likewise comprehend in themselves all the supercelestial genera, so that whether there be a paternal genus of the liberated Gods, or a vivific, or an undefiled and guardian genus, they are comprehended in this number. For this number must not be surveyed as if it was such as twelve is in units; for number in the Gods is not of this kind; but it must be beheld in the peculiarity of hyparxis. For as the duad in the Gods presides over prolific power, and the triad, over the first perfection, thus also the dodecad [in the Gods,] is a symbol of all-perfect progression. For since these Gods close the end of the powers that are unapparent and exempt from the world, and ride on the celestial Gods, according to each of these, the dodecad pertains to them, viz. it belongs to them as terminating the all-perfect in the progression of the supermundane, and as presiding over the celestial Gods. For they impart to the latter a distribution from themselves into the dodecad, and especially guard them in this number. The ruling dodecad therefore, was all-perfectly supermundane; but the celestial, is evidently mundane only; and the dodecad of the liberated rulers contains the communion of the extremes, and binds the order posterior, to that which is prior to itself. And on this account indeed, the liberated Gods are perfective of the mundane Gods, and lead them upward. But they are proximately suspended from the ruling Gods, are emitted from them, and administer the indissoluble connexion of both. [i.e. of the supermundane and mundane Gods.]