Concerning these things therefore, thus much may suffice as to the present theory. But it follows that we should discuss the division of the supercelestial place into three parts. For the intelligible summit of intellectuals is, as we have before observed, a triad. Immediately therefore, according to the first conception of this place, Plato unfolds its triadic nature, assuming indeed, three negatives, the uncoloured, the unfigured, and the untangible. Having likewise established three divinities in it, viz. science, temperance, and justice, our preceptor and leader [Syrianus] thinks fit to divide this triad into three monads, and also demonstrates this conformably to the Orphic theologies. If, however, it be requisite to discover the definite peculiarities of these three Goddesses, from what has been already laid down, we must understand, that the plain of truth, the meadow, and the nourishing cause of the Gods are posited there. To nourish therefore is the province of intelligible perfection. Hence the elevating impulse is given to the wing of the soul, and also intellectual perfection, according to the nourishment which flows from thence into the soul. But the peculiarity of the meadow, is to possess a power generative of reasons and forms; and of the causes[222] of the production of animals. Hence also souls are fed about the meadow; and the pabulum (νομη) is indeed nutriment, but in a divided manner.

The plain however of truth is the expansion and manifestation of intelligible light, the evolution of inward reasons, and perfection proceeding every where. This therefore[223] is the peculiarity of the third monad. But fecundity is the peculiarity of the second; and intelligible plenitude of the first. For all the supercelestial place is indeed illuminated with the light of truth. Hence all the natures that are contained in it are called true. And Socrates says, “that whatever soul attending on divinity has beheld any thing of reality shall be free from damage, till another period takes place.” For every thing in that place is truly being and intelligible, and is full of divine union. In the first monads however [i.e. in the plain of truth and the meadow,] this intelligible light subsists contractedly, and is occultly established as it were in the adyta; but in the third monad [viz. in the nourishing cause of the Gods] it shines forth, and is co-expanded, and is co-divided with the multitude of powers. We may therefore from these things survey the differences of the three monads, in a manner conformable to the Platonic hypotheses. But if indeed science pertains to the first monad, temperance to the second, and justice to the third, from these things also the triad will be perfectly apparent. And does not science which is stable, and the uniform intelligence of wholes, and which at the same time is consubsistent with intelligibles, pertain to the power which is united to the intelligible father, and which does not proceed, nor separate its union from the deity of that father? but does not the genus of justice pertain to the power which is divided, which separates the intellectual genera, leads the intelligible multitude into order, and imparts by illumination distribution according to desert? And does not the genus of temperance pertain to the power which is the medium of both these, which is converted to itself, and possesses the common bond of this triad? For the harmonic, and a communication with the extremes according to reason, are the illustrious good of this middle power.

That we may not therefore be prolix, what has been said being sufficient to remind us of the meaning of Plato, those three deities are celebrated by us, which dividing the supercelestial place, are indeed all of them intelligible as in intellectuals, and are likewise summits, and collective of all things into one intelligible union. One of these however is so stably; another generatively; and another convertively, possessing a primary effective power in intellectuals. For one of them indeed, unites the monads of all the Gods and collects them about the intelligible; but another effects this about the progressions of the Gods; and another about their conversions. All of them however at the same time collect into one the whole of an hyparxis which always abides, proceeds, and returns. Hence also Plato elevates the Gods that are distributed in the world, to this one place, and converts them energizing about this as collective of the whole orders of the Gods to the participation of intelligibles. These monads, therefore, educe intelligible forms, fill them with the participation of divine union, and again recall the natures that have proceeded, and conjoin them to intelligibles. Concerning this whole triad however, what has been said may suffice.