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 of the first intelligibles? For because indeed it is essence it is intelligible; but because it truly is, it participates of being.

Moreover, possessing in itself a multitude of intelligibles, it will not be arranged according to the first triad; for the one being is there, and not the multitude of beings. But possessing a various life which the meadow indicates, it is subordinate to the second triad; for intelligible life is one, and without separation. And again, since it shines forth to the view with divided forms, all-various orders, and prolific powers, it falls short of the all-perfect triad [in intelligibles]. If therefore it is the second to these in dignity and power, but is established above the celestial order, it is intelligible indeed, but is the summit of the intellectual Gods. On this account also, nutriment is derived to souls from thence. For the intelligible is nutriment, since the first intelligibles also, viz. the beautiful, the wise and the good, are said to nourish souls. For by these, says Socrates the wing of the soul is nourished; but by the contraries to these it is corrupted and destroyed. These things however, are indeed effected by the first intelligibles exemptly, and through union and silence. But the supercelestial place is said to nourish through intelligence and energy, and to fill the happy choir of souls with intelligible light, and the prolific rivers of life.

CHAPTER VII.
the supercelestial place however and the heaven itself, is the subcelestial arch, which it is obvious to every one ought to be arranged under the heaven, and not in the heaven. For it is not called by Plato the celestial, but the subcelestial arch. That it is also proximately situated under the celestial circulation, is evident from what is written concerning it. But if it be necessary to make the subcelestial arch being