CHAPTER XXIV.
This therefore must also be supposed by us, and likewise in addition to this, that this order of Gods (the subcelestial arch,) is proximately arranged under the heaven. Hence, since the heaven being one and triple, is allotted the connective order, but the supercelestial place is allotted the highest order of the intelligible and at the same time intellectual Gods, it is undoubtedly necessary that the subcelestial arch should terminate the middle progression of the Gods, should close this whole order, and convert it to its principle, and that it should receive an order which is secondary indeed to the heaven, but which it convolves to the highest union, and should be connascently conjoined with the middle genera, but exist prior to intellectuals. For these indeed separate their kingdom from the celestial power; but the subcelestial arch is united to the heaven, and is comprehended by the celestial order. Whence also it is denominated subcelestial. As it is conjoined therefore, to the celestial circulation, and subsists proximately from it, it converts all secondary natures to intelligibles, and perfects them according to the intellectual place of survey. For since the intellectual Gods are generated according to conversion, and are convolved to themselves according to one spherical union, it is necessary that the perfective empire should be proximately established above them.
Hence, I am led to wonder at those who are ignorant of this divine order, and do not maintain the whole fountain of perfection; but some of them betake themselves to entelechias, of whom we admit thus much alone, that they also conjoin the perfect with the form of connexion. They are ignorant therefore, of the perfection which is separate from subjects, willingly embrace the resemblances of true perfections, and are conversant with these. Others again assign soul as the cause of perfection, who are ignorant that they do not vindicate to themselves a perfection preexisting in eternity, and who begin from the life which energizes according to time, and possesses its perfection in periods. It is necessary, however, that a perfection the whole of which subsists at once, should be prior to that which is divided, and that stable perfection should be prior to that which is moved. For the motion itself which is according to time, is indigent of end, and of the desirable, and is evolved about it according to parts. In the third place, after these, others recur to intellect, and suppose the first perfection to be intellectual. For intellect indeed, is energy and intellectual perfection; but it aspires after divine perfection, subsists about it, and is converted to itself through it. It is necessary therefore, that the cause of conversion should exist prior to the intellectual genera which are converted to divine perfection, and that the leader of the perfection which is one, should be expanded above the natures which are perfected.
Deservedly therefore, does the subcelestial arch prior to all intellectual natures, preestablish an order of Gods convertive and perfective of all the secondary divine genera. And on this account, Plato elevates the Gods and dæmons that follow Jupiter, to this arch, and through this to the heaven, and the supercelestial place. For when they proceed to the banquet, and delicious food, they ascend to the subcelestial arch. Hence through this they are perfected, participate of the circulation of the heaven, and are extended to the intelligible. For the intelligible is that which nourishes and fills all things. The perfective therefore is established under the connective order. And it perfects indeed all the natures that ascend to the intelligible, dilates souls to the reception of divine goods, and illuminates intellectual light. But comprehending in the bosoms of itself, the second genera of the Gods, it establishes all things in the connective circulation of wholes.
Through these things therefore, Socrates also shortly after says, that the souls that are elevated together with the twelve Gods, to intelligible beauty, are initiated [viz. rendered perfect] in the most blessed of the mysteries, and through this initiation, receive the mysteries with a pure soul, and become established in, and spectators of things ineffable. Hence the initiation of the Gods is there; the first mysteries are there. Nor is it at all wonderful, if Plato also tolerates us in calling the Gods [of this order] Teletarchs, since he says, that the souls that are there are initiated, the Gods themselves indeed initiating them. But how is it possible otherwise to denominate those who are the primary sources of telete or initiation, than Teletarchs? For I indeed, perceiving so great an energy even as far as to the names themselves, do not see how they can be called differently. Initiation however, being one and triple, (for the perfective are co-divided with the connective Gods,) Plato calls the one union of it the subcelestial arch, in the same manner as he calls the connective order Heaven. But the depth which is in it is indicated by his admitting that there is in it an extreme subjection, and a steep path to the summit of the arch. As therefore, in the order prior to this, we thought it proper to arrange the intelligible according to the summit, the vital according to the profundity, and the intellectual according to the extremity, which defines the whole celestial circulation, so likewise in this perfective order, we must consider the intelligible of the arch as its summit, denominating it after the same manner as the back of the heaven, because these are coordinate to each other; but we must consider the profundity as coordinate to life, through which souls proceed to the summit; and the extremity which closes the whole arch, as coordinate to intellect.