What therefore is the cause through which Plato in the first place celebrates this deity negatively, analogous to the one? And what are the negations? For he denominates it, without colour, without figure, and without contact. And he takes away from it these three hyparxes, colour, figure, and contact. I say therefore, that this order being the summit of the intellectual Gods, is unknown and ineffable, according to its peculiarity, and is [only] to be known through intelligible impressions. For being the summit of intellectuals, it conjoins itself with intelligibles. For how could intellectuals be conjoined with intelligibles, unless they antecedently constituted an intelligible transcendency of themselves? But what connexion and communion could be surveyed of the whole orders of things, unless the extremities of such as are first possessed a certain similitude to the beginnings of such as are second? For on account of this similitude, these are connascent with each other, and all things subsist according to one series. As therefore, the end of intelligibles was intellectual, so likewise the beginning of intellectuals is allotted an intelligible hyparxis. And each of these indeed is intelligible; but the one is intelligible simply; and the other is not intelligible without the addition of the intellectual. These therefore, are consubsistent with each other. And the one indeed, is the paternal cause of the whole of things, so far as it is intelligible, and the intellectual which is in it is extended intelligibly. But the other is generatively constitutive of the same things, because it is intellectual, and intelligible good presides in the intellectual genus. All things therefore, are from both, exemptly indeed, from the intellectual of intelligibles, but coordinately, from the intelligible of intellectuals. And both indeed, rejoice in unknown hyparxes; and are alone, as Plato says, known by intelligible, mystic, and ineffable impressions. Hence also he calls the attempt boldness which endeavours to unfold the arcana concerning them, and to explain by words their unknown union.

From the end of the intelligible order however, the summit of intellectuals possesses its unknown peculiarity. For so far as it conjoins itself to the first intelligibles, and is filled with their unical, ineffable, and paternal hyparxis, so far also it exists in an unknown manner prior to intellectuals. Hence it is incomprehensible by the natures posterior to it; but it is known by those prior to it, being super-expanded into a continued union with them.[217] It likewise knows the natures prior to itself intelligibly; but this does not at all differ from uniform and ineffable knowledge. For intelligible knowledge is the union, cause, summit, and unknown and occult hyparxis of all knowledge. Since therefore, the one and united triad is, if it be lawful so to speak, the intellectual image of the unknown union of intelligibles, and presides over the same uniform and unknown power in intellectuals, as its own cause does, hence Plato mystically unfolds it through negations. For every where that which is highest, and that which is unknown, are analogous to the unical God. As therefore, we are taught to celebrate this God through negations, after the same manner we endeavour to unfold negatively the uniform and unknown summits of secondary orders. And in short, since Socrates in the Phædrus makes the ascent as far as to the supercelestial place, arranging it analogous to the first, as in this order, and in the ascent of souls, he celebrates it by negations. For in the Timæus, Plato contends that the one demiurgus through whom every demiurgic genus of Gods subsists, is ineffable and unknown; and every where that which is highest has this transcendency with respect to secondary natures. For it imitates the cause which is at once unically exempt from all beings. We celebrate this cause however, through negations alone, as existing prior to all things; but we unfold the summits which proceed analogous to it, affirmatively and at the same time negatively. As participating indeed, the natures prior to themselves, we celebrate them affirmatively. For Plato calls the supercelestial place essence which truly is, the plain of truth, the meadow, and the intelligible place of survey of the Gods, and he does not only call it without colour, without figure, and without contact, thus mingling affirmations with negations. For this order is a medium between the intelligible Gods and the first intellectual divine orders, containing the bond of both. And it guards indeed intellectually, according to a uniform and unknown transcendency, but transmits the plenitudes of intelligibles as far as to the last of things. It likewise elevates all things at once, according to one common union, as far as to the intelligible father, and generates and produces them as far us to matter. Being therefore established between the unical and the multiplied Gods, it is unfolded, negatively indeed, through the unknown manner in which it transcends secondary natures, but affirmatively through its participation of the first natures. For the first demiurgus is called in the Timæus fabricator and father, and good, and all such names, so far as he participates of preexistent causes; but so far as he is the monad of all fabrication, Plato leaves him unknown and ineffable, exempt from all the fabricators of things. For he says, “it is difficult to discover him, and when found, it is impossible to speak of him to all men.” Thus therefore Plato unfolds the supercelestial place, affirmatively indeed, as being filled from the first causes, at one time indeed calling it essence which truly is, at another the plain of truth, and at another, something else of this kind; but[218] so far as it transcends the intellectual Gods, and so far as it is supreme and unical, he celebrates it negatively, in the same manner as the principle which is exempt from all things.