CHAPTER XII.
It follows therefore, in the next place, that we should consider what the negations are, and from what orders they are generated. In the Parmenides then, the negations of the one are produced from all the divine orders, because the one is the cause of all of them. And every thing divine according to the hyparxis of itself participates of the first principle; and the one in consequence of transcending these is in a much greater degree exempt from the natures posterior to these. For from these all things proceed; since they receive partibly the peculiarities of these. This however is evident from the other hypotheses, in which the same conclusions are again circulated, at one time being connected together negatively, and at another affirmatively. For what is there which could be able to subsist, unless it was antecedently comprehended according to cause in wholes? But in the Phædrus, the things which are denied of the intelligible summit of all intellectuals are the natures which are proximately established after this summit, viz. the sacred genera, the connective, the perfective, and the paternal of what are properly called intellectuals. For this summit being exempt from these, it also transcends all the intellectual Gods. For what every genus of the Gods is to the one, that the three orders posterior to this summit, are to it. Plato therefore denominates the celestial order which connectedly contains wholes, and illuminates them with intelligible light, colour; because likewise the apparent beauty of this sensible heaven is resplendent with all various colours, and with light. Hence he calls that heaven intellectual colour, and light. For the light proceeding from the good is [in the orders] above [the heaven] unknown and occult, abiding in the adyta of the Gods; but it shines forth in this. order, and from being unapparent becomes manifest. Hence it is assimilated to: colour the offspring of light.
Farther still, if the heaven is sight beholding the things above, the intelligible of it may very properly be called colour which is conjoined with the sight. The cause therefore of the intelligibles in the heaven is without colour, but is exempt from them; for sensible colour is the offspring of the solar light. But Plato denominates the order which proximately subsists after the celestial order, and which we have called the subcelestial arch, figure. For the arch itself is the name of a figure. And in short, in this order, Parmenides also places intellectual figure. But Plato first attributes contact to the summit of intellectuals, as is evident from the conclusions of the Parmenides. For in the first hypothesis taking away figure from the one, he uses this as a medium, viz. that the one does not touch itself. “But the one,” says he, “does not touch itself.” And the conclusion is evident. Here therefore contact first subsists, and subsists according to cause. For of those things of which the demiurgus is proximately the cause, the father who is prior to him is paradigmatically the cause. In this order therefore, contact is the paradigm of the liberated Gods. Hence these three orders are successive, viz. colour, figure, and contact. And from these the supercelestial place is essentially exempt. Hence it is without colour, without figure, and without contact. Nor does it transcend these three privatively, but according to causal excellence. For it imparts to colour from intelligibles the participation of light; on figure it confers by illumination intellectual bound; and in contact it supernally inserts union and continuity, and perfects all things by its power, things which are touched indeed, through union, those that are figured, through the participation of bound, and those that are coloured, through the illumination of light. But it draws upward, and allures to itself every thing ineffably, and through intelligible impressions, and fills every thing with unical goods.
If therefore, we assert these things rightly, we must not admit the interpretation of those who are busily occupied in sensible colours, and contacts, and figures, and who assert that the supercelestial place is exempt from these. For these are trifling, and by no means adapted to that place. For even nature, not only that which exists as a whole, but that also which is partial, is exempt from sensible colours, from apparent figures, and from corporeal contact. What therefore is there venerable in this, if it is also present to natures themselves? But it is necessary to extend colours, and figures, and contacts, from on high as far as to the last of things, and to evince that the supercelestial place, is similarly exempt from all these. For soul also and intellect participate of figure; and contact is frequently in incorporeal natures, according to the communion of first with secondary beings, and it is usual to call these communications contacts, and to denominate the touchings of intellectual perceptions adhesions. We should not therefore be carried from things first to things last, nor compare the highest order of intellectuals with the last of beings, above which both soul and nature are established. For in so doing we shall err, and shall not attend to Plato, who exclaims that it is boldness to assert these things concerning it. For where is the boldness, and what the unknown power transcending our conceptions, in contemplating the truth of sensible colours, figures, and contacts. For an hypostasis of this kind is known by physiologists, and not by the sons of theologists. Such therefore is the power possessed by the negations through which Plato celebrates the supercelestial place.