intelligible powers which are the summits of all intellectuals, is through the connective Gods. In what manner however, the Gods are here conjoined to the first intelligibles, Plato no longer unfolds through words; for the contact with them is ineffable, and through ineffables, as he also teaches in what he says about them in the Phædrus. And through this order the mystic union with the intelligible and first-producing causes is effected. With us therefore, there is also the same mode of conjunction. And through this, the mode of theurgic ascent is more credible. For as wholes ascend to exempt principles, through the natures proximately placed above them, thus also parts imitating the ascent of wholes, are conjoined through middle steps of ascent, with the most simple and ineffable causes. For what Plato has delivered in this dialogue concerning whole souls, he afterwards unfolds concerning ours. And in the first place indeed, he conjoins them with the liberated Gods. Afterwards, through these he elevates them to the perfective Gods. Afterwards, through these, to the connective Gods, and in a similar manner, as far as to the intelligible Gods. Socrates therefore, narrating the mode of ascent to intelligible beauty, and how following the Gods prior to bodies and generation, we were partakers of that blessed spectacle, says: “For it was then lawful to see splendid beauty, when we obtained together with that happy choir, this blessed vision and spectacle, we indeed following Jupiter, but others in conjunction with some other God, perceiving, and being initiated in those mysteries, which it is lawful to call the most blessed of mysteries.” How then were we once conjoined with intelligible beauty? Through being initiated, says he, in the most blessed of mysteries. What else therefore, does this assert, than that we were conjoined with the perfective leaders, and were initiated by them, in order to our being replenished with beauty? Of what goods therefore, is the initiation the procurer? “Which orgies,” says he, “were celebrated by us, when we were entire and impassive, and were initiated in, and became spectators of entire, simple, and quietly stable visions.” The entire therefore, is derived to souls from the celestial circulation. For this contains, and is connective of all the divine genera, and also of our souls. Every thing however, which in the whole contains parts, comprehends also that which is divided, and col-
