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 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.

CHAPTER II.
the next place, therefore, we shall discuss the manner in which the Gods who illuminate the breadth of imparticipable life proceed from the intelligible Gods. Since then the intelligible Gods establish in themselves