the kingdom of Adrastia, and the divine choir of virtues subsist, and that souls being nourished through the intellection of these monads, are happily affected, following [in their contemplation] the circulation of the heaven.
These things therefore, are asserted in the Phædrus, Socrates being clearly inspired by divinity, and discussing mystic concerns. It is necessary however, prior to other things, to consider what the heaven is of which Socrates speaks, and in what order of beings it is established. For having discovered this, we may also survey the subcelestial arch, and the supercelestial place.[1] For each of these is assumed according to habitude towards the heaven; the one indeed being primarily placed above it, but the other being primarily arranged under it.
CHAPTER V.
What therefore is the heaven to which Jupiter leads the Gods? For, if we should say that it is the sensible heaven, as certain other persons say it is, it will be necessary that the more excellent genera should be converted to things naturally subordinate to themselves. For if Jupiter the mighty leader in the heaven proceeds to this sensible heaven, and leads to it all the Gods that follow him, he will have a conversion to things subordinate, and posterior to himself. And together with Jupiter, this will also be the case with all the leaders, and the Gods and dæmons suspended from these; though the same Socrates in the Phædrus says, that even a partial soul when perfected is conversant with sublime concerns, and governs the whole world. How is it possible therefore, that the leaders of whole souls should be converted to the sensible heaven, and exchange
- ↑ After την υπουϱανιαν αψιδα, it is obviously necessary to add και τον υπερουϱανιον τοπον.
