From these things, therefore, and from all that has been previously said, we confidently assert, following Plato and paternal rumours, that Jupiter is the demiurgus of the universe; and we may collect into one, the scattered opinions of the ancients on this subject; of whom, some, indeed, refer the paradigm of the world, and the demiurgic cause to the same order; but others divide these from each other. And some place all-perfect animal prior to the demiurgus; but others afford an hypostasis to it after the demiurgus. For if the demiurgus is, as has been said, the great Jupiter, and the paradigm proposed to the demiurgus in order to the generation of the world, is all-perfect animal, these are at the same time united to each other, and are allotted an essential separation. And animal itself, indeed, intelligibly comprehends in itself the whole Jovian series; but Jupiter the demiurgus of the universe intellectually pre-establishes in himself the nature of animal itself. For animal itself is the supplier of life to all things, and all things primarily live on account of it, and Jupiter being the cause of life, possesses the paradigm and the generative principle of the essence of all animals. Justly, therefore, does Timæus, in Plato, having called the intelligible paradigm animal, conjoin the demiurgic intellect to the first intelligible animal; and through the all-perfect union of the demiurgus and father with it, he also arranges and adorns this universe. For Jupiter binding to himself the fabrication of the universe, and being an intellectual animal, is united to intelligible animal, and being allotted a progression analogous to it, constitutes all things intellectually, which proceed from animal itself intelligibly.

For, as we have said, the intelligible hypostases being triple, and one indeed, being allotted its hyparxis according to existence and the one being; but another according to intelligible life, and the middle centre of the intelligible breadth, where eternity, all life, and intelligible life subsist, as Plotinus somewhere says; and another according to intelligible multitude, the first plenitude of life, and the all-perfect paradigm of wholes,—this being the case, the three kingdoms of the intellectual Gods are divided analogous to the three intelligible hypostases. And one indeed, the mighty Saturn, being allotted an hyparxis according to the summit of intellectuals, and having a paternal transcendency, possesses a dominion analogous to the summit of the intelligible Gods, and the occult order. And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit. But again, the order which comprehends the middle genera of wholes, and is filled indeed, from the generative power of Saturn, but fills from itself the whole fabrication with vivific rivers, has the same order in intellectuals which eternity has in intelligibles, and the uniform cause of the life which is there. And as eternity proximately generates intelligible animal, which is also denominated eternal, through the participation of eternity, thus also the middle bosom of the intellectual Gods, unfolds the demiurgus of the universe, and the vivific fountain of wholes. But the third king, viz. the fabricator and at the same time father, is indeed coordinate to the remainder of the intelligible triad, viz. to all-perfect animal. And as that is an animal, so likewise is Jupiter. And Jupiter indeed is intelligibly in all-perfect animal; but all-perfect animal is intellectually in Jupiter. The extremities likewise of the intelligible and intellectual Gods are united to each other; and in them, separation is co-existent with union. And one of them, indeed, is exempt from fabrication; but the other is converted to the intelligible, is filled from thence with total goods, and is allotted a paternal transcendency through the participation of it. The maker, therefore, and father of the universe, who has firmly established in himself the uniform strength and power of all fabrication, who possesses and comprehends the primary cause of the generation of wholes, and who stably fixes in himself all things, and again produces them from himself in an undefiled manner, being allotted such an order as this among the intellectual fathers, is celebrated, as I may say, through the whole of the Timæus, in which dialogue, his prolific and paternal power is unfolded, and his providence which pervades from on high as far as to the extremities of the universe. He is also frequently celebrated by Plato in other dialogues, so far as it is possible to celebrate his uniform and united power,[281] and which through transcendency is exempt from wholes.