CHAPTER XXI.

Since therefore, as we have before observed, there are twelve leaders of all the mundane Gods, of all dæmons, and farther still, of such partial souls as are able to be extended to the intelligible, again in this dodecad, the mighty Jupiter and Vesta are allotted the more ruling order. But the principality of the rest is co-arranged with these, and has a secondary dignity. And Jupiter indeed, being neither the intellect of the universe, as some say he is, nor the intellect in the sun, nor in short, any one of mundane intellects or souls, but being expanded above all these, and pre-existing among the liberated Gods, elevates the choir of Gods, and of the genera superior to us that follow him, and imparts paternal goodness to the multitude converted to him. But he is the leader of all the other numbers that terminate under the twelve Gods. Again however, Vesta indeed governs an appropriate multitude, but she neither has the order of the first soul, nor is that which is called the earth in the universe. But prior to these, she is allotted a ruling power among the supercelestial Gods. She imparts however, her own peculiarity to the numbers of the other leaders, in the same manner as Jupiter. For the leaders that are suspended from the decad, participate also of these two monads.

Jupiter however, being indeed the cause of motion is the leader to all things of a progression to the intelligible. But Vesta illuminates all things with stable and inflexible power; though Jupiter also abiding in himself, is thus elevated to the intelligible place of survey; and Vesta on account of an inflexible and undefiled permanency in herself, is conjoined to the first causes. The emission however of a different peculiarity, affords the difference of dominion. For since there are twofold conversions in the Gods (for all things are converted to themselves and to their principles) each form of conversion indeed, was impartibly in king Saturn. For according to Parmenides he is demonstrated to be in himself, and in another. And the latter indeed, pertains to a conversion to a more excellent nature, but the former implies a conversion to himself. In the secondary however, and more partial Gods, both these forms shine forth in a divided manner. And Vesta indeed, imparts to the mundane Gods an undefiled establishment in themselves; but Jupiter imparts to them an elevating motion to first natures. For Vesta belongs to the undefiled, but Jupiter to the paternal series; but they are divided by a subsistence in self, and a subsistence in another, as we have before observed. It must be said therefore, that every thing stable and immutable, and which possesses an invariable sameness of subsistence, arrives to all mundane natures from the supercelestial Vesta, and that on this account all the poles are immoveable, and the axes about which the circulations of the spheres convolve themselves. It must also be said, that the wholenesses of the circulations are firmly established, that the earth abides immoveably in the middle, and that the centres have an unshaken permanency [from this supercelestial Vesta.]

Again therefore, it must be admitted that all motions, separate energies, and the conversions of secondary to first natures, are derived to wholes from Jupiter. For the intellectual orders are not only united to co-ordinate intelligibles, but also to such as are exempt, on account of the elevating progression of Jupiter. And divine souls following the mighty Jupiter are extended as far as to the first causes. The attendants of these also are collected together with the Gods, in consequence of being suspended from the paternal government of Jupiter. But again, with respect to all the remaining leaders, each presides over his proper series and imparts from himself his peculiarity to the whole multitude [suspended from him.] And one of them indeed, imparts as far as to the last of things an unfolding, another, a prolific, and another, an immutable peculiarity, being themselves allotted a supercelestial order, and drawing upward a numerous army of partible Gods. Hence Socrates also at one and the same time denominates them rulers, says that they have an arrangement, and that their energy is directed to secondary natures, according to the order in which they are placed. Each, however, of the other ruling Gods who are ranked in the number of the twelve, is a leader according to the order in which he is arranged. The ruling and leading peculiarity, therefore, alone, pertains to the supermundane Gods. But to be arranged, and that which is arranged itself by itself, pertain to the mundane Gods. For these are they who participate of order, and who are allotted order according to participation. Both these peculiarities, however, pertain to the liberated Gods. For they are rulers and leaders, as being in continuity with the ruling [supermundane] Gods, and they are arranged and participate of order, as being proximate to the mundane Gods. But being the middle of both, they connect the whole progressions of them according to one intellectual bond. Farther still, as presiding indeed over the ruling order in the heavens, they come into contact with the mundane Gods, and as being in themselves, and extended to the intelligible, they are allotted a transcendency separate from the universe, and exempt from their participants. Thus much, therefore, may suffice concerning the first division of these Gods. Since, however, we have before observed that their progression is tetradic and triadic, we shall concisely define the peculiarities of the arranged triads.