From the end of the intelligible order however, the summit of intellectuals possesses its unknown peculiarity. For so far as it conjoins itself to the first intelligibles, and is filled with their unical, ineffable, and paternal hyparxis, so far also it exists in an unknown manner prior to intellectuals. Hence it is incomprehensible by the natures posterior to it; but it is known by those prior to it, being super-expanded into a continued union with them.[1] It likewise knows the natures prior to itself intelligibly; but this does not at all differ from uniform and ineffable knowledge. For intelligible knowledge is the union, cause, summit, and unknown and occult hyparxis of all knowledge. Since therefore, the one and united triad is, if it be lawful so to speak, the intellectual image of the unknown union of intelligibles, and presides over the same uniform and unknown power in intellectuals, as its own cause does, hence Plato mystically unfolds it through negations. For every where that which is highest, and that which is unknown, are analogous to the unical God. As therefore, we are taught to celebrate this God through negations, after the same manner we endeavour to unfold negatively the uniform and unknown summits of secondary orders. And in short, since Socrates in the Phædrus makes the ascent as far as to the supercelestial place, arranging it analogous to the first, as in this order, and in the ascent of souls, he celebrates it by negations. For in the Timæus, Plato contends that the one demiurgus through whom every demiurgic genus of Gods subsists, is ineffable and unknown; and every where that which is highest has this transcendency with respect to secondary natures. For it imitates the cause which is at once unically exempt from all beings. We celebrate this cause however, through negations alone, as existing prior to all things; but we unfold the summits which proceed analogous to it, affirmatively and at the same time negatively. As participating indeed, the natures prior to themselves, we celebrate them affirmatively. For Plato calls the supercelestial place essence which truly is, the plain of truth, the meadow, and the intelligible place of survey of the Gods, and he does not only call it without colour, without figure, and without
- ↑ For αυτην, it is necessary to read αυτοις.
