CHAPTER XV.
But Plato appears to me to have indicated the peculiarity of this God in a remarkable manner, by calling him intellect, and asserting that he sees intelligibles, but admitting that they are visible to him according to nature. For that which is truly intellect, and which establishes itself according to this hyparxis, is intellectual intellect. For intelligible intellect also, is indeed simply intelligible, and is of that allotment; but is said to be intellect, as being the cause of every intellectual nature. And the intellect of the intelligible and at the same time intellectual Gods, has not its own nature unmingled with the intelligible. But intellectual intellect alone, is peculiarly intellect, being allotted the intellectual itself in intellectuals; just as the most principal of intelligibles, is primarily, the first, and the highest intelligible, which we denominate the one being, and that which is occultly being. This therefore is that which is simply intelligible. But that which is simply intellect is intellectual intellect. For the intelligible indeed possesses the summit, but intellect the end of wholes. And the intermediate natures partly pertain to the intelligible, and partly to intellect, and the intellectual nature. And the intelligibles indeed, that are primarily so, possess intellect according to cause; but the first of intellectuals have the intelligible according to participation; and the natures that are collective of these, conjoin the intelligible and intellectual peculiarity together. Since, therefore, Timæus also calls the demiurgus intellect indefinitely, and neither denominates him life, nor intelligible, in consequence of his peculiarity being alone intellectual, it is certainly necessary that he should be established at the end of the intellectual Gods.
For there intellect is intellect itself, and is not such an intellect as the Saturnian is. For Saturn also is intellect, but he is a pure and incorruptible intellect, which manifests his supreme empire in intellectuals, transcending the whole intellectual Gods. But the demiurgus is simply intellect. As therefore, the simply intelligible is the first of intelligibles, so that which is simply intellect, is the last of intellectuals. For all things are in each of the orders. For in intelligibles life and intellect preexist; and in the breadth of life, there are similarly life and intellect. And in intellectuals there is each of the rest. But in intelligibles indeed, being is according to essence, but life and intellect are according to cause. In intellectuals, intellect indeed is according to essence, but being and life are according to participation. And in the intermediate natures, intellect is according to cause, but being is according to participation, and life according to essence. As therefore, that which is most vital in life is the middle, and as that which is especially intelligible is the summit in being, so in intellectuals, the extremity is that which is most intellectual. Hence if there is a certain intellect which is simply intellect, and a perceiving intellect, this is intellectual intellect, which Plato denominating the demiurgus unfolds to us the most manifest order, which it is allotted in intellectuals. On this account also, prior to all other things, the demiurgus constitutes participated intellect, as Timæus says. For placing intellect in soul, and soul in body, he fashioned the universe. Energizing therefore, according to his own essence, and producing by his very being, he constituted the intellect of the universe prior to all other things. For every participated proceeds from imparticipable intellect. Hence, as if Plato had said, that the generative cause which gives subsistence to participated intelligible, is that which is primarily being, so since the demiurgus first produces intellect from himself, he will be imparticipable and intellectual intellect. From these things therefore, it is evident what the hyparxis of the demiurgus and father is, and what order it is allotted in intellectuals according to Timæus.