Gods. These things however, have proceeded to this length from my sympathy about such like concerns.
CHAPTER X.
But again returning to the proposed theology, let us unfold the conceptions which Plato indicates to us concerning each order of the intelligible and at the same time intellectual Gods. The supercelestial place therefore is intelligible. Hence also Plato says that it is essence which truly is, and that it is visible to the intellect of the soul. It is likewise the one comprehension and union of the intellectual Gods. For it is not intelligible after such a manner as animal itself, nor as the first eternity, nor as that which is itself primarily the one being. For as these are primarily intelligibles, they are exempt from all other intelligibles, and presubsist by themselves. But the supercelestial place, is proximately established above the celestial circulation, and of this is the intelligible; yet it is not simply intelligible. And that we assert these things rightly, Socrates also testifies, imparting the intellection of this intelligible to souls likewise, through the heaven. For in this period, according to which they are carried round together with the circulation of the heaven, they behold indeed justice, they behold temperance, and they also behold science, and each of the beings which have a true and real existence; so that if the supercelestial place is intelligible, and real being, yet it is intelligible, as being above the heaven. The first intelligibles however, are intelligible according to their own essence, and according to the exempt and first efficient cause of all intellectual natures. For the mighty Saturn likewise, though he is an intellectual God, and the fullness of intellect, is intelligible as with reference to the demiurgus; for he is the summit of
