CHAPTER XXXVI.
Concerning the undefiled leaders, thus much we have had to say, according to the narration of Plato. The monad therefore, now remains, which closes the number of all the intellectual hebdomad, and is the first and uniform cause of all division, which must in the next place be discussed by us. The sections therefore, of the intellectual Gods which are celebrated by all the wise in divine concerns among the Greeks, and which obscurely signify the separations in those Gods, are effected in them through the seventh monad, which is the cause of division, and according to which they separate themselves from the Gods that are placed above them, proceeding into another order, are allotted a union exempt from subordinate natures, and by themselves have a definite order, and a progression bounded according to number. Plato however, allows indeed poets that ate inspired by Phœbus, to signify things of this kind obscurely and mystically; but he excludes the multitude from hearing these things, because they believe without examination in the fabulous veils of truth. And this is what Socrates reprobates in Euthyphron, who was thus affected in consequence of being ignorant of divine concerns. According to the divinely-inspired intellect of Plato therefore, transferring all such particulars to the truth concerning wholes, and unfolding the concealed theory which they contain, we shall procure for ourselves the genuine worship of a divine nature. For Socrates himself in the Cratylus, unfolds to us the Saturnian bonds, and their mystic meaning, and in a remarkable manner demonstrates that the visions of those ancient and illustrious men do not fall off from the truth.
After the same manner therefore, he will permit his friends to assume intellectual sections, and the power which is productive of these, according to divinely-inspired conceptions, and will suffer them to survey these together with bonds in the intellectual Gods. Farther still, the fable in the Gorgias, in a clearer manner separates the empire of Jupiter from the Saturnian kingdom, and calls the former the second from, and more recent than the latter. What is the cause, therefore, which separates these paternal monads? What intellectual power produced the intellectual empire from that which is exempt from it? For it is necessary that there should be with the Gods themselves the first-effective fountain of division, through which Jupiter also separates himself from the monad his father, Saturn from the kingdom of the Heaven, and the natures posterior to Jupiter, proceeding into an inferior order, are separated from his all-perfect monad.
Moreover, the demiurgus himself in the production of the genera posterior to himself, at one and the same time is the cause to them of union, and the source of their all-various divisions. For fabricating the soul one whole, he separates it into parts, and all-various powers. And in the Timæus where the demiurgus is said to do this, Plato himself does not refuse to call these separations, and essential divisions, sections. He likewise cuts off parts from thence, places them in that which is between these, and again separates parts from the whole, and thus the mixture from which he had cut off these parts, was now wholly consumed. Is it therefore any longer wonderful that the framers of fables should denominate the divisions of the intellectual leaders, sections, since even Timæus himself who does not devise fables, but indicates the essential progression of souls into multitude, uses as a sign the word section? And does not also Plato in the greatest degree accord with the highest of theologists, when he delivers to us the demiurgus glittering with intellectual sections? As therefore the demiurgus, when producing the essence of souls, constitutes it according to true being, when generating life, he generates it according to the life which is in real beings, and produces the intellect which is in souls according to the intellect which is in himself,—thus also when cutting the essence of the soul from itself, and separating it, he energizes according to the sections and separations which are in the intellectual order, and according to the one and intellectual cause of them. According to Plato, therefore, there is a first monad of the total divisions in intellectuals, and together with the twofold triads, I mean the paternal and the undefiled, it gives completion to the whole intellectual hebdomad. And we, following Plato, and other theologists, concede the same things.