Again however, making another beginning, let us speak about each [of the intellectual Gods,] as much as is sufficient to the present theology. Let Saturn therefore, the first king of the intellectual Gods, be now celebrated by us, who according to Socrates in the Cratylus illuminates the pure and incorruptible nature of intellect, and establishing his own all-perfect power in his own summit of intellectuals, abides in, and at the same time proceeds from his father [Heaven]. He likewise divides the intellectual government from the connective, and establishes the transcendency of the other intellectual Gods in connexion with his own; but comprehends in himself the intelligible of the demiurgic intellect, and the plenitude of beings. Hence the Saturnian bonds, mystically, and obscurely signify the comprehension of this intelligible, and a union with it. For the intelligible is comprehended in intellect.

As therefore, the intelligible is indeed exempt from intellect, but intellect is said to comprehend it, thus also Jupiter is said to bind his father. And in placing bonds about his father, he at the same time binds himself [to him]. For a bond is the comprehension of the things that are bound. But the truth is as follows: Saturn is indeed an all-perfect intellect; and the mighty Jupiter is likewise an intellect. Each therefore being an intellect, each is also evidently an intelligible. For every intellect is converted to itself; but being converted to it energizes towards itself. Energizing however towards itself, and not towards externals, it is intelligible and at the same time intellectual; being indeed intellectual, so far as it intellectually perceives, but intelligible, so far as it is intellectually perceived. Hence also the Jovian intellect is to itself intellect, and to itself intelligible. And in a similar manner the Saturnian intellect is to itself intelligible, and to itself intellect. But Jupiter indeed is more intellect, and Saturn is more intelligible. For the latter is established according to the intellectual summit, but the former according to the intellectual end. And the one indeed is the object of desire, but the other desires. And the one fills, but the other is filled.

Saturn therefore being intellect and intelligible, Jupiter also is in the second place intellect and intelligible. The intellectual however of Saturn is intelligible; but the intelligible of Jupiter is intellectual. Jupiter therefore, being at the same time intellectual and intelligible, intellectually perceives and comprehends himself, and binds the intelligible in himself. But binding this in himself, he is said to bind the intelligible prior to himself, and to comprehend it on all sides. For entering into himself, he proceeds into the intelligible prior to himself, and by the intelligible which is in himself, intellectually perceives that which is prior to himself. And thus the intelligible is not external to intellect. For every intellect possesses that which is in itself without any difference with respect to itself. But again, it intellectually perceives in itself that which is prior to itself. For every thing which is external to intellect, is foreign and adventitious, and pertains to an inferior nature. But that which is pre-established in the order of cause, and which preexists as the object of desire, is in the desiring natures themselves. For being converted to, and verging to themselves, they discover the causes of themselves, and all more ancient natures. And by how much more perfect and uniform the conversion of the desiring natures is about the objects of desire, by so much the more are they present with their own desirables. Hence every intellect, by intellectually perceiving itself, intellectually perceives likewise, all the natures prior to itself. And by how much the more it is united to itself, in a so much greater degree it is established in the intelligibles prior to itself. For the cause of any being, and which is the source of essence or of perfection to it, is not external to that being; but that which is subordinate to any being, is external to it, and is not the intelligible. On this account also, each of the divine natures is unconverted to that which is inferior to itself, but is converted to itself, and through itself reverts to that which is more excellent. And the intelligible indeed is not inferior to any intellect; but every intellect energizing towards itself, and comprehending the intelligibles prior to itself, intellectually perceives them.

Some intelligibles likewise are such as are conjoined with intellect. But others are such as are proximately participated by it. And others are such as it sees more remotely, and which are more exempt from its nature. On this account, the demiurgic intellect is indeed at the same time intelligible and intellect, but has the intelligible of his father, which he binds as the fable says. He sees however animal itself, which is, according to Timæus, the most beautiful of all intelligibles. And if the illustrious Amelius, forming such conceptions as these, said that intellect is threefold, one being that which is, another that which has, and another that which sees, he rightly apprehends the conception of Plato, according to my opinion. For it is necessary that the second intellect should not only have the intelligible, but that it should be and have the intelligible; that it should be indeed the intelligible coordinate with itself, but have the intelligible prior to itself, so far as it participates of it. And it is necessary that the third intellect should see the intelligible, and should also be and have it; that it should see indeed the first intelligible; but have that which is proximately beyond itself; and that it should be the intelligible which is in itself, and which is conjoined with its own intelligence, and should be inseparable from it.

If therefore, as we said from the beginning, Jupiter intellectually perceives his father Saturn, Saturn is indeed intelligible, but Jupiter is intellect; being one intelligible himself, but participating of another. Hence also Plato does not simply call Saturn intellect, but a pure and incorruptible intellect. For he[256] in the intellectual is intelligible. Since however, he is not simply intelligible, but as in intellectuals, he is intellect, and is himself paternally so, being both father and intellect, and having the paternal intellectually. In intelligibles therefore, intellect is also father; but in intellectuals father is intellect. Hence Saturn is a pure, immaterial and perfect intellect, established above fabrication in the order of the desirable. But possessing such a peculiarity as this, he is full of all intelligibles intellectually, is as it were exuberant with intellections, and establishes twofold genera of Gods, some indeed in himself, but others posterior to himself. And he leads forth, indeed, the prolific powers of his father Heaven as far as to the last of things; but fills the demiurgic order with generative goods.