CHAPTER XI.
Having therefore brought to an end the information concerning the king of the intellectual Gods, it evidently follows that we should in the next place celebrate the queen Rhea. For both Plato and Orpheus assert that she is the mother of the demiurgus of wholes, but a divinity posterior to Saturn. Thus therefore, we must speak concerning her. The stable and united cause of all intellectuals, and the principal and original monad, abiding in herself, unfolding into light all intellectual multitude, and again convolving it into herself, and embosoming her progeny, and the causes of wholes that emerge from her, analysing as it were after division the natures that are divided, and being paternally allotted the highest kingdom in intellectuals,—this being the case, the vivific Rhea proceeds as the second from her proper principle, being allotted a maternal order in the whole paternal orders, and producing the demiurgus of wholes, prior to other Gods, and the immutable guard of the Gods. For this Goddess is the middle centre of the paternal intellectual triad, and the receiving bosom of the generative power which is in Saturn, calling forth indeed, to the generation of wholes, the causes which abide in him, but unfolding definitely all the genera of the Gods. And being filled indeed from the father prior to her with intelligible and prolific power, but filling the demiurgus and father subsisting from her, with vivific abundance. Whence also the demiurgus is the cause of life to all things, as containing in himself the plenitude of intellectual life, and extending to all things the prolific cause of his mother. For as the middle Goddess multiplies the uniform powers of Saturn, and produces and causes them to preside over secondary natures, so the third father, at one and the same time unfolds, divides, and produces as far as to the last of things, the all-perfect abundance of the Saturnian monad, and the dyadic generation of the mother Rhea, so as not to leave the most material and disorderly part of the universe destitute of the power of Saturn.
This Goddess therefore, being the middle of the two fathers, one of which collects, but the other divides intellectual multitude, and the one through transcendency desiring to abide and to be established in himself, but the other hastening to produce, generate and fabricate all things, she educes indeed into herself, the demiurgic causes of wholes, but imparts her own proper power to secondary natures, in unenvying abundance. Hence also Plato assimilates her prolific exuberance to streams, as Socrates says in the Cratylus, evinces that this Goddess is a certain flux, and in what he asserts of her obscurely shows nothing else than her fontal nature, and a power unically comprehensive of the divisible rivers of life. For the first-effective flux is fontal; which also Socrates indicating in this Goddess, shortly after clearly says that the name of Tethys is the name of a fountain. Why therefore, is it any longer necessary to doubt about these things, and to say where does Plato make mention of fontal Gods? For he himself denominates the causes of the subsistence of all the Gods, fontal fluxions. And besides this, if he admits that the mundane soul is the fountain and principle of life, because it proceeds both from an impartible and partible vivification, how is it possible that he should not in a much greater degree and more truly call the Goddess who comprehends in herself all life, fontal?
Concerning names however, it is not, I think, at all proper to contend, but we should survey the orders themselves of the first effective Gods, and see how Plato following theologists copiously unfolds them to us, celebrating after the Saturnian monad the kingdom of Rhea, constituting from these the demiurgus of wholes, and all the multitude of Gods which is woven together with him. For this Goddess binding together the breadth of intellectuals, and embosoming total life, emits all the intellectual powers in herself of the rivers of life; and by the summit of herself indeed, is conjoined to the first father, and together with him generates wholes, and the genera of Gods that abide in him; but by her extremity is connascent with fabrication, and according to a kindred conjunction with fabrication, constitutes all the orders of Gods that are prior to the world, and that are in the world. Hence there also the causes of the demiurgi of wholes primarily subsist, and the more partial genera of life: and the union and total deity of all these, is at once exempt from the plenitudes of herself, and is at once co-arranged with them.
Thus therefore, she is both uniform and multiform, one and simple, though being self-perfect, she is a vivific world, proceeding from on high as far as to the last of things, and as far as to the extremities of the universe, giving subsistence to the vivific powers of the breadth of life. Hence also Plato refers the vivific cause of wholes to this Goddess, and through the last gifts of this divinity, indicates her total energy; which primarily indeed fills the whole demiurgus with intellectual and prolific power, but secondarily perfects all the genera of the Gods with the intellectual fruits of herself. According to a third order also, her total energy nourishes the souls that are the attendants of the Gods, with the rivers of divine perfection. And in the last orders, it imparts to mortal animals the gift of nature. This therefore is, I think, more known than every thing to those who admit that things divine are beyond the works of nature.
That however, which it is more fit the lovers of the contemplation of truth should consider, I say, is this, that Plato divides Ceres from[261] the whole vivific deity, and co-arranges her, at one time with Proserpine, at another with Juno, and at another with the progeny of Jupiter, as we may learn in the Cratylus. In which dialogue indeed, he co-arranges Rhea with Saturn, but connects a certain common investigation and theory about Ceres, Jupiter, and Juno. In the Laws likewise celebrating the legislative Goddesses, he refers the whole of a legitimate life to the union of Ceres and Proserpine; since according to Orpheus this middle Goddess being conjoined with Saturn by her summit, is called Rhea; but producing Jupiter, and together with Jupiter unfolding the whole and partial orders of the Gods, she is called Ceres. And all the order of middle life is comprehensive of the other Titanidæ, and likewise of Ceres. For it pre-established this monad as a middle collective of all the orders in it, both those that are occult, and those that are divided about the generative powers of the Goddess. Each of these powers, however, are triple. And this monad indeed conjoins the superior triad to Saturn, but weaves the inferior, together with the demiurgic order. It also evinces that the Cerealian monad being the middle, is co-arranged with, and is at the same time exempt from the demiurgus of wholes. For in conjunction with the whole order it constitutes, and together with Jupiter generates Proserpine. And thus we have celebrated the primogenial Goddess who is the middle of the fathers.