But again returning to the proposed theology, let us unfold the conceptions which Plato indicates to us concerning each order of the intelligible and at the same time intellectual Gods. The supercelestial place therefore is intelligible. Hence also Plato says that it is essence which truly is, and that it is visible to the intellect of the soul. It is likewise the one comprehension and union of the intellectual Gods. For it is not intelligible after such a manner as animal itself, nor as the first eternity, nor as that which is itself primarily the one being. For as these are primarily intelligibles, they are exempt from all other intelligibles, and presubsist by themselves. But the supercelestial place, is proximately established above the celestial circulation, and of this is the intelligible; yet it is not simply intelligible. And that we assert these things rightly, Socrates also testifies, imparting the intellection of this intelligible to souls likewise, through the heaven. For in this period, according to which they are carried round together with the circulation of the heaven, they behold indeed justice, they behold temperance, and they also behold science, and each of the beings which have a true and real existence; so that if the supercelestial place is intelligible, and real being, yet it is intelligible, as being above the heaven. The first intelligibles however, are intelligible according to their own essence, and according to the exempt and first efficient cause of all intellectual natures. For the mighty Saturn likewise, though he is an intellectual God, and the fulness of intellect, is intelligible as with reference to the demiurgus; for he is the summit of the intellectual triad. Thus therefore, the place also which is above the heaven, is allotted an intelligible transcendency with respect to the celestial circulation, and is intelligible as in the first intellectuals.[216] Hence also it subsists analogous to the first triad of intelligibles. That triad however, was simply intelligible. For the intelligible which is in intelligibles, at once exists prior to all second and third intelligibles. But the supercelestial place is not simply intelligible; for it is the summit of intellectuals, and not of intelligibles. Hence Plato calls the first triad of intelligibles the one being; but he denominates the supercelestial place, truly-existing essence. For the former indeed, antecedes all beings in an admirable simplicity, and in the occult unity of being. For that being is the intelligible itself, and is not in one respect intelligible, but in another intellectual, nor is it that which is passive to [viz. participates of] being; but it is the seat, and the most ancient monad of being. This order however, [viz. the supercelestial place] falls short of the union of that triad; and participates of being, but is not simply being. Hence also Plato calls it essence, and essence which truly is, as receiving this intelligible and essential according to the essence of that which is primarily being. And the first triad indeed of intelligibles was paternal; for it subsists according to divine union and bound, and is the occult, and highest boundary of all intelligibles. But the supercelestial place is maternal, subsisting according to infinity, and the power of infinity. For this order is feminine and prolific, and produces all things by intelligible powers. Hence also, Plato calls it a place, as being the receptacle of the paternal causes, and bringing forth, and producing the generative powers of the Gods into the hypostasis of secondary natures. For having denominated matter also a place, he calls it the mother and nurse of the reasons [i.e. of the productive principles], which proceed into it from being, and the paternal cause.

According to this analogy, therefore, Plato thus denominates the supercelestial place, as feminine, and as being the cause of those things maternally, of which the intelligible father is the cause paternally. Matter however receives forms alone; but the mother and nurse of the Gods, not only receives, but also constitutes and generates secondary natures, together with the father. Nor does this generative deity produce from herself into an external place, her progeny, and separate them from her own comprehension, in the same manner as the natures which generate here, deliver their offspring into light external to themselves; but she generates, comprehends and establishes all things in herself. Hence also she is the place of them, as being a seat which on all sides contains them, and as by her prolific, and primarily efficient powers, preoccupying and containing in herself, all the progressions, multitude and variety of secondary natures. For all beings subsist in the Gods, and are comprehended and saved by them. For where can they recede from the Gods, and from the comprehension which is in them? And how, if they depart from them, can they remain even for the smallest portion of time? In a particular manner however the powers which are generative of divine natures, are said to comprehend their progeny, so far as they are the proximate causes of them, and constitute their essence with a more abundant division, and a more particular providence. For paternal causes produce secondary natures uniformly, exemptly, and without coordination, and comprehend, but unically their own progeny. And in simplicity indeed, they preoccupy the variety of them; but in union their multitude. It is evident therefore, from what has been said, that the supercelestial place is intelligible, and after what manner it is intelligible. In addition to these things also it is evident, how it is feminine; for place is adapted to the generative Gods through the above-mentioned causes. And the meadow is the fountain of a vivific nature, as will be shortly demonstrated. Socrates likewise assumes all the divine natures that are in this place, to be of this kind, [viz. to be of the feminine genus] I mean science herself, justice herself, temperance herself, truth herself, and Adrastia; which may especially be considered as a certain indication, that Plato particularly attributes the feminine to this order, and not only other theologists.