Such therefore are the conceptions which are to be assumed of the demiurgic cause, and from these things they are to be derived. We shall however obtain one perfection of the summit of the dogmas concerning it, if we are able to survey the words which this cause extends to the junior demiurgi, and to unfold the concealed meaning of them. This, therefore, we shall also do, establishing the following principle of the explanation of them: The energies and powers of the Gods are twofold. And some indeed abide in, and energize about them, and have for their end one hypostasis, and which is united to essence. But others proceed from them, exhibit an efficacious power about secondary natures, and coexist with the multitude of their recipients, and with the peculiarity of essence. These, however, being twofold, the secondary are suspended from those that are prior to them, are defined about them, and receive their proper hyparxis according to them. For it is every where necessary that externally proceeding should be the images of internal energies, evolving the at-once-collected nature of their indivisibility; multiplying that in them which is united, and dividing their impartibility.

According to this reasoning, therefore, the energy of nature is also twofold, one being that which abides in it, according to which it connects itself, and the reasons it contains, but the other proceeding from it, through which also bodies are filled with these physical powers, which being moved by nature, act on each other, and physically suffer by each other. Again, the motion of the soul likewise is twofold. And the one indeed is self-motive, is converted to itself, is of itself, concurs with the life of the soul, and is without any difference with respect to it. But the other is incumbent on alter-motive natures, moves these, and about these extends the power of itself. The energy of intellect, therefore, is likewise twofold. And one indeed is intellectual, is united to true beings, and is impartible, being co-existent with the intelligible itself of intellect, or rather being the intelligible itself, and intellect. For intellect is not of itself in capacity, and afterwards receiving energy, intellectually perceives the intelligible; but it is one simple energy. For the multitude of it is unical, and its energy is directed to itself. But the other energy of intellect is directed to externals, and to things which are able to participate of intellect. For these intellect causes to be intellectual through itself, splendidly as it were emitting the light of its own intelligence, and imparting it to others. It is necessary, therefore, that the divine and demiurgic intellect itself, should always indeed be united to the intelligible, and that it should have the plenitude and self-sufficiency of demiurgic intelligence eternally established according to a union exempt from wholes; to which, as it appears to me, Timæus also looking says, that the father of the universe abides in his accustomed manner, and withdraws himself to his own place of survey, delivering the fabrication of mortal natures to the mundane Gods. For so far as he is exempt from the beings posterior to himself and is uncoordinated with the more partial multitude of Gods, so far he is converted to himself, and surveys and intellectually perceives the natures prior to himself, according to one uniform union. But in consequence of the more ruling and leading Gods being extended towards him, he emits from himself secondary energies, to all the partial orders.

Timæus, therefore, fashions through words, these powers and efficacious energies which proceed from the whole and one fabrication to the demiurgic multitude of Gods. For words are the images of intellections; because indeed they evolve that which is contracted in intelligibles, but lead forth that which is impartible into a partible hypostasis. They likewise transfer that which abides in itself into habitude to another thing. And it is evident that the reasons which are impelled from nature, are certain natural [powers], and render that which receives them physical. But the reasons which are generated from soul, are indeed vivific, but render the inanimate nature which participates of them [animated] and moved from itself, through the power of soul, as Socrates says in the Phædrus, and communicate to it the resemblance of self-motion. And the reasons which are generated from intellect, illuminating the natures posterior to it, distribute all intellectual goods to their recipients, being the suppliers of true knowledge, of purity and a more simple life. After the same manner also the demiurgic words produce in the junior Gods, whole, impartible, and united measures of exempt fabrication, and fill their essences with demiurgic providence. They likewise render them second demiurgi, and emulous of their father. For he indeed gives subsistence to the whole plenitudes of the world. But they, imitating him, fabricate all partial natures in conjunction with wholes. And he produces the essence of perpetual natures. But they fashioning mortal natures according to one generation-producing circle, likewise transmute these. And as the one demiurgus governs the whole periods of the universe, thus also the many demiurgi convolve the divisible circles of the natures that are borne along[265] in generation. If, therefore, we assert these things rightly concerning the words proceeding from the demiurgus to the multitude of mundane Gods, and they are efficacious, fabricative, and convertive of their recipients to a union with him, and are also perfective of the beneficent reasons which they contain, we shall no longer seem to speak paradoxically, if we say that these words extend to the Gods in the world the participation of all the powers that are firmly established in the father, and of the causes prior to, and subsisting after him. And as he convolving the end of the intellectual Gods, is the plenitude of all things, so likewise the demiurgic words proceeding from him, produce in the junior Gods the peculiarities, as I may say, of all the divine genera that are above the world, through which they are suspended from all the orders prior to them; just I think as the whole of this world [is suspended from the mundane Gods who[266]] fabricate all mortal natures, and impart to different things a different power, and an efflux of divine powers.

What, therefore, in short, is it which Plato indicates the Gods derive through these words from the first demiurgus, and the all-perfect fabrication? In the first place, indeed, they derive this, that they are Gods of Gods. For the vocal address proceeding to them from the father, is the supplier of divine power, and is allotted an efficacious presence in its participant, as we before observed. But in the next place, these words impart to them an indissoluble power. The demiurgus of wholes, however, comprehends in himself the cause of dissolution, in order that they may indeed be essentially indissoluble, but according to the cause of binding, not indissoluble. In the third place, therefore, the demiurgus produces in them from on high, through these words, a renovated immortality. For the assertion that they are neither immortal, nor shall be subject to the fatality of death, establishes them in this form of immortality, which the fable in the Politicus denominates renovated. In addition to this also, the words testify that they derive from the father a power perfective of wholes. For if the world is imperfect without the subsistence of mortal animals, it is doubtless necessary that those who preside over the generation of them should be the causes of perfection to the universe. And in the last place, these words impart to the junior Gods a paternal and generative empire derived from the exempt and intellectual cause of wholes; and insert in them the proximate powers of regeneration. For through these words, the junior Gods again receive in themselves the natures that are corrupted, fabricate parts from wholes, and again effect the dissolution of parts into their wholes. And universally the words of the demiurgus subject the perpetually-generated course of nature, to the fabrication of the junior Gods. In short, therefore, the demiurgus fills the junior Gods with divine union, fills them with a firm establishment, and fills them with a perpetuity adapted to their nature. But he pours into them the all-various causes of perfective powers, of vivific rivers, and demiurgic measures. Hence also, the many demiurgi refer the fabrication of particulars to the one and whole providence of the father, and the principles of demiurgic works which they received from him, to his efficacious production. And all of them indeed are filled with all powers, because all of them participate of the demiurgic words which proceed into them from the father. But some of them are more characterized by one peculiarity than another.

And some of them indeed are the suppliers of union to their progeny; others, of indissoluble permanency; others, of perfection; and others, of life. But others preside over regeneration, and being allotted in a distributed manner in the universe, the powers which subsist unitedly in the one demiurgus, they are subservient to the providence of the father. And every thing which is generated by the many demiurgi, is in a much greater degree produced by the one fabrication; which governs mortal natures indeed, eternally, things that are moved, immoveably, and partible natures impartibly. It is not however necessary that the progeny of that one demiurgus should be suspended from the motion of the junior Gods. For every where the one fabrication is more comprehensive than that which is multiplied. And the more causal of divine natures energize prior to their own offspring, and together with them constitute the progeny that proceed from them. The first [demiurgic] God, therefore, produces from and through himself the divine genera[267] of the universe, according to his beneficent will. But he governs mortal natures through the junior Gods, generating indeed these also from himself, but other Gods producing them as it were with their own hands. For he says, “these being generated through me will become equal to the Gods.” The cause, therefore, through which, is to be attributed to the junior Gods; but the cause from which, even in the production of mortal natures is to be referred to the whole demiurgus. For always the first of those things that are constituted, produce in conjunction with their monad the generation of secondary natures. And all things indeed proceed from that monad, but some things immediately; and through it, but some things through other media receive the providence that emanates from it. For these middle genera of causes are allotted the providential inspection of secondary natures from the first effective monad.