CHAPTER XXI.
If however it be requisite to discover the triadic nature of it from what has been laid down, we must employ the mode of analogy. Since therefore Plato himself calls the back of the heaven one thing, and its profundity another, it is evident that the celestial arch is the third thing; for the arch which is under this, he directly calls subcelestial. But as we say that the supercelestial place is established above the back of the heaven, so likewise we must grant that the subcelestial is different from the celestial arch. For the heaven is bounded, supernally indeed by the back, but beneath by the arch. And it is comprehended indeed by the supercelestial place, but it comprehends the subcelestial arch. It is evident therefore from these things, that the heaven presents itself to our view as triadic, according to its back indeed, connectedly containing all things in one simplicity; but according to its arch bounding the whole triad; and according to its profundity, itself proceeding into itself, and constituting the middle breadth of connexion and coherence. The back however, of the whole celestial order, is an intelligible deity, being perhaps allotted from hence this appellation. But it is intelligible as in the connective triad, externally compressing, and connectedly comprehending all the kingdom of the heaven. It likewise imparts to all the Gods by illumination a uniform and simple comprehension of secondary natures, and is supernally filled with intelligible union. Hence also, divine souls being led through all the celestial profundity, stand indeed on the back of the heaven, but the circulation carries them round as they stand; and thus they survey what is called the supercelestial place. The station therefore, is the establishment of souls in the intelligible watch tower of the heaven, extending to souls sameness, undefiled power, and undeviating intellection. But the circumduction is the participation of a life full of vigour, and the most acute energy. And the common presence of both these, comprehends the prolific energy, the quiet motion, and the stable intellection of intelligibles. But the celestial profundity, is the one continuity of the whole triad, and the middle deity which conjoins the whole[227] celestial order, proceeding indeed from the intelligible comprehension, but ending in the celestial arch, which defines the boundary of the whole of the heaven. There is therefore, one union and connexion of all this triad, and an indissoluble progression from the back as far as to the arch, through this middle deity which is connascent with both the extremes, and which unfolds indeed the connective multitude, but on each side is bounded by the extremes; one of which comprehends it supernally, but the other from beneath bounds its progression.
The celestial arch therefore remains, which is the boundary beneath of the triad, and this is also the case with the intellect which is in it, being filled indeed by life, but united by the intelligible, and converting all the triad to its principle. For the arch also is similar to the back of the heaven, though according to interval it is less. Through subjection therefore it is diminished; but through similitude it is converted to the celestial summit. And this is the celestial intellect which is the proximate sunocheus[228] of the subcelestial arch. Hence each[229] arch is called the intellectual boundary of the intelligible and intellectual Gods. The whole connective triad therefore, is allotted such a division as this; the back (το νωτον) according to the intelligible (κατα το νοητον); the profundity according to life; and the arch according to intellect. But the whole of it is one and continued, because that which connects all other things, ought much more to be connective of itself. For each peculiarity of the Gods begins its energy from itself; the peculiarity indeed, which is collective, fixing itself collectively in the highest union; that which is convertive of wholes, converting itself to the principle; and that which is undefiled preserving itself prior to other things pure from matter. Hence the connective peculiarity also, prior to its participants, connects itself intelligibly and intellectually, and through this connexion the nature of the heaven is asserted to be one and continued. For all the triad converges to itself, and preserves its proper wholeness united, and most similar to itself according to nature. And the arch indeed, proximately connects all intellectuals, and compresses them on all sides. But prior to this, the celestial profundity itself, which also comprehends the arch, binds together the whole orders. And prior to these, the celestial back uniformly comprehends according to one ambit of simplicity, all the celestial kingdom itself, and all things that are contained under it, and binds them to themselves, by connective power and hyparxis. For in the things also that are apparent to sense, the concave circumference of the heavens, proximately compresses the elements, and does not suffer them in their indefinite motions on all sides, to be dissipated and blown away. And still prior to these, the celestial bulk strongly compresses and impels all things to the middle, and leaves no void place. But there is one comprehension of all these, viz. the back of the heavens, which is the cause to the heavens of similitude, and to the elements of contact with the heavens. For the smooth and equable nature of the back of the heavens as Timæus says, makes the whole of heaven similar to itself; and always the natures which comprehend are connective of the natures that are comprehended. It is necessary therefore from things that are apparent, to transfer the similitude to the father of the intellectual Gods, Heaven, and to survey how he is both one and triple, supernally indeed, and beneath, possessing the intelligible and intellect; but according to the middle possessing life, which being the cause of progressions and intervals, and generative powers, we have properly arranged according to interval under the celestial profundity;[230] since Plato himself also calls the summit the back. “For those,” says he, “that are called immortals, when proceeding beyond the heaven they arrive at the summit, stand on the back of the heaven.” He calls therefore, the summit of the celestial order, and beyond, the back of the heaven; which things are in a remarkable manner the prerogatives of the first of the Synoches. For connectedly containing all things in the one summit of his hyparxis, according to the Oracle, he wholly exists beyond, and is united to the supercelestial place, and to the ineffable power of it, being enclosed on all sides by it, and shutting himself in the uniform comprehension of intelligibles. For what difference is there between saying that the first of the Synoches is shut in the intelligible place of survey, and evincing that it is proximately comprehended by the supercelestial place, which was intelligible, but expanded in intellectuals? If however, that which is beyond is the first, the summit is evidently coarranged with the rest, and is exempt from them. But if the first is a thing of this kind, being established according to the intelligible summit, and imparting by illumination to the other Gods, contact with the intelligible, and with the paternal port, it is indeed necessary that there should be a middle and an extremity, the one according to the celestial profundity, but the other according to the termination of the whole circulation. If however the circulation of the whole of the heaven is one and continued, the peculiarity of this order must be assigned as the cause of this. For being connective of the whole orders of the Gods, and prior to other things of itself, and being as it were the centre and bond of the divine genera, it in the first place binds and connects itself, and extends itself to one life. The heaven therefore is one and at the same time triple, and proceeds into three monads, being both unapparent and apparent, and that which is between these, and imitating the intelligible Gods who subside into intelligible triads.