Let the discussion, therefore, of the intelligible Gods, unfolding the mystic doctrine of Plato concerning them be here terminated by us. But it entirely follows in the next place, that we should consider after the same manner the narration concerning the intellectual Gods. Since, however, of intellectuals some are both intelligible and intellectual, viz. such as according to the Oracle perceiving intellectually are at the same time intellectually perceived; but others are intellectual only;—this being the case, beginning from those that are intellectual and at the same time intelligible, we will in the first place determine what pertains to them in common, from which we shall render the doctrine concerning each order of them more perspicuous. Again, therefore, let us recal to our memory those things which we a little before demonstrated, viz. that there are three total monads which are entirely beyond the Gods that are divided according to parts, viz. essence, life and intellect. And these prior to the partial participate of the superessential unities. Essence, however, is exempt from the rest. Life is allotted the middle order. But intellect converts the end of this triad to the beginning. And all these are indeed intelligibly in essence; but intelligibly and intellectually in life; and intellectually in intellect. And as secondary natures always participate of the natures placed above them, but these prior to participation presubsist themselves by themselves; and as in each order there are these three things, the cause of abiding, the cause of proceeding, and the cause of conversion, though intellect is more formalized according to conversion, but life according to progression, and essence according to permanency;—this being the case, it is certainly necessary that the first intellectual Gods being essentialized according to life should conjoin imparticipable intellect, and the intelligible genus of Gods, and that they should uniformly connect the various progressions of secondary, but unfold and expand the stable hyparxis of precedaneous causes. For imparticipable life is a thing of this kind, circumscribing that which is primarily being and intellect, and participating indeed of being, but participated by intellect. But this is the same thing as to assert that intelligence is filled indeed from the intelligible, but fills intellect from itself. For being is the intelligible, but life is intelligence. And being indeed is characterized according to a divine hyparxis; but life according to power; and intellect according to intelligible intellect. For as being is to hyparxis, so is intellect to being. And as intelligible power is to each of the extremes, so is life to the intelligible and to intellect. And as power is generated from the one and hyparxis, but constitutes in conjunction with the one the nature of being, so life proceeds indeed from being, and gives subsistence to a power different from that which is in being. As also the one itself which exists prior to being, imparts to being from itself a second unity, so likewise life being allotted an hypostasis prior to intellect, generates intellectual life. For true being and the intelligible which precede the rest, supply both life and intellect with union. Imparticipable life, therefore, but which participates of the intelligible monads is the second after being, is generative of imparticipable intellect, and giving completion to this medium, and containing the bond of intelligibles and intellectuals, is illuminated by Gods who are allotted a union secondary to the occult subsistence of intelligibles, but preceding according to cause the separation of intellectual natures. For the unical, indivisible, simple, and primary nature of intelligibles, subsides, through the medium of these Gods into multitude and separation, and the inexplicable evolution of the divine orders. Whence also, I think, the Gods who connectedly contain life which is infinite, being the middle of the intelligible and intellectual Gods, and carried in the divisions of themselves as in a vehicle, are called intelligible and at the same time intellectual; being filled indeed, from the first intelligibles, but filling the intellectual Gods. For we call the intelligible Gods intelligible, not as coordinate with intellect. For the intelligible which is in intellect is one thing, and that which produces the intellectual Gods another: and we denominate the Gods that subsist according to life intelligible and at the same time intellectual, not as giving completion to intellect, nor as being established according to intellectual intelligence, and imparting to intellect the power of intellectual perception, but to the intelligible the power of being intellectually perceived, but we give them this appellation, as deriving their subsistence from the intelligible monads, but generating all the intellectual hebdomads. And because they are illuminated indeed with intelligible life, but subsist prior to intellectuals, according to a generative cause, we think fit to denominate them in common, connecting their names from the extremes, in the same manner as they also are allotted a peculiarity collective of wholes in the divine orders.

It is evident, therefore, that they subsist according to this medium, and that they are proximate to the intelligible Gods, who are both monadic and triadic. For the intelligible triads, with reference indeed to the highest union and which is exempt from all things, are triads; but with reference to the divided essence of triads, they are monads, unfolding into light from themselves total triads. Since intelligibles, therefore, in their triadic progression, do not depart from a unical hyparxis, the intelligible and at the same time intellectual Gods subsist triadically, exhibiting in themselves the separation of the monads, and through divine difference, proceeding into multitude, and a variety of powers and essences. For the natures which subsist more remote from the one principle [of all things,] are more multiplied than the natures which are prior to them;[208] and are diminished indeed in powers, and the comprehensions of secondary natures, but are divided into more numbers, and such as are more distant from the monad. They likewise relinquish the union which is the cause of primarily efficient natures, and variety is assumed by them in exchange for the occult hyparxis of those primary essences. According to this reasoning, therefore, the intelligible and intellectual separation is greater than the separation which is only intelligible. And of these again, the partial orders are allotted a much greater division, so as to unfold to us a multitude of Gods which cannot be comprehended in the numbers within the decad. Their peculiarities also are indescribable, and inexplicable by our conceptions, and are manifest only to the Gods themselves, and to the causes of them. Such, therefore, are the intelligible and intellectual Gods, and such is the peculiarity which they are allotted, a peculiarity connective of extremes, and which unfolds into light precedaneous, but converts secondary natures. For they intellectually perceive the Gods prior to them, but are objects of intellection to the Gods posterior to them. Hence also Timæus establishes all-perfect animal to be the most beautiful of intelligibles, because there are intelligibles posterior to it, which it surpasses in beauty, as being superior to them, and because it is the boundary of the first intelligibles, the natures posterior to it subsisting intellectually. According to this reasoning, therefore, the first intellectual Gods are also intelligible; and we do not, deriving these things from a foreign source, ascribe them to Plato, but they are asserted by us in consequence of receiving auxiliaries from him. This, however, will be more manifest through what follows.