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 Through these things therefore, Socrates also shortly after says, that the souls that are elevated together with the twelve Gods, to intelligible beauty, are initiated [viz. rendered perfect] in the most blessed of the mysteries, and through this initiation receive the mysteries with a pure soul, and become established in, and spectators of things ineffable. Hence the initiation of the Gods is there; the first mysteries are there. Nor is it at all wonderful, if Plato also tolerates us in calling the Gods [of this order] Teletarchs since he says, that the souls that are there are initiated, the Gods themselves indeed initiating them. But how is it possible otherwise to denominate those who are the primary sources of telete or initiation, than Teletarchs? For I indeed, perceiving so great an energy even as far as to the names themselves, do not see how they can be called differently. Initiation however, being one and triple, (for the perfective are co-divided with the connective Gods,) Plato calls the one union of it the subcelestial arch, in the same manner as he calls the connective order Heaven. But the depth which is in it is indicated by his admitting that there is in it an extreme subjection, and a steep path to the summit of the arch. As therefore, in the order prior to this, we thought it proper to arrange the intelligible according to the summit, the vital according to the profundity, and the intellectual according to the extremity, which defines the whole celestial circulation, so likewise in this perfective order, we must consider the intelligible of the arch as its summit, denominating it after the same manner as the back of the heaven, because these are coordinate to each other; but we must consider the profundity as coordinate to life, through which souls proceed to the summit; and the extremity which closes the whole arch, as coordinate to intellect.