CHAPTER V.

In the next place, I wish prior to the theory of Parmenides to teach, what the Gods are, possessing this peculiarity, of whom Plato makes mention in other dialogues. For perhaps thus the doctrine of Parmenides will become more credible, and more manifest to reason. The ruling Gods, therefore, are divided in a three-fold manner; and some of them indeed are united to the intellectual kings, and extend the whole series under themselves to a union with those kings; but others give completion to the middle genera, and distribute the all-perfect progression of these Gods; and others close the end of this order, and unfold the powers of these divinities to secondary natures. This being the case, those Gods that are arranged in the summits, do not immediately participate of the similitude of the assimilative Gods; but some of them are in a certain respect established above it, are are essentially connected with the intellectual Gods; but others proceed from it, and are mingled with the secondary genera. Hence, those only who give completion to the middle breadth, genuinely define in themselves the hyparxis of this order. We, therefore, likewise beginning from these, shall embrace by a reasoning process the whole theory of Plato. For we shall find in these, the perfect measures of the ruling order, perfectly delivered to us by him.

Again, therefore, let us refer the whole progression of these middle orders to a triad, it being allotted a division of this kind supernally, from the three intellectual fathers. Hence, indeed, this whole order of Gods, is suspended from the demiurgic monad. But the demiurgic intellect produces indeed some of them from itself and the intellectual father; but others from itself, and the whole vivification; and others from appropriate rivers. Hence, also, of the Gods that thus derive their subsistence, some are allotted a paternal dignity, and are ruling fathers; but others are allotted a generative; and others an elevating and convertive dignity. But since a certain order of the unpolluted Gods is conjoined with each of the intellectual kings, it is indeed necessary that in the ruling Gods also, a second progression from them should shine forth to the view, and that on this account the guardian order should be connascent with the above-mentioned triple orders, being appropriately consubsistent with each of them; viz. paternally indeed in the first; but vivifically in the middle; and intellectually and convertively tn the third order. And thus it is necessary that this whole order of Gods should be divided by paternal powers, and prolific progressions, by powers that lead upward all secondary natures, and by those that are of an undefiled guardian characteristic. For being allotted their hypostasis from the intellectual Gods, some indeed ascend totally into parts, but others partibly pour on wholes, the exuberant powers of themselves. They likewise distribute the providence of the demiurgus and father, some indeed arranging and adorning the universe with the first, middle, and last forms of production; others educing the rivers of life, and pouring them on all things; others elevating the natures that have proceeded, and recalling them to the father; and others presiding over purity, and being the guardians of secondary natures.