evident from the conclusions of the Parmenides. For in the first hypothesis taking away figure from the one, he uses this as a medium, viz. that the one does not touch itself. “But the one” says he, “does not touch itself.” And the conclusion is evident. Here therefore contact first subsists, and subsists according to cause. For of those things of which the demiurgus is proximately the cause, the father who is prior to him is paradigmatically the cause. In this order therefore, contact is the paradigm of the liberated Gods. Hence these three orders are successive, viz. colour, figure, and contact. And from these the supercelestial place is essentially exempt. Hence it is without colour, without figure, and without contact. Nor does it transcend these three privatively, but according to causal excellence. For it imparts to colour from intelligibles the participation of light; on figure it confers by illumination intellectual bound; and in contact it supernally inserts union and continuity, and perfects all things by its power, things which are touched indeed, through union, those that are figured, through the participation of bound, and those that are coloured, through the illumination of light. But it draws upward, and allures to itself every thing ineffably and through intelligible impressions, and fills every thing with unical goods.
If therefore, we assert these things rightly, we must not admit the interpretation of those who are busily occupied in sensible colours, and contacts, and figures, and who assert that the supercelestial place is exempt from these. For these are trifling, and by no means adapted to that place. For even nature, not only that which exists as a whole, but that also which is partial, is exempt from sensible colours, from apparent figures, and from corporeal contact. What therefore is there venerable in this, if it is also present to natures themselves? But it is necessary to extend colours, and figures, and contacts, from on high as far as to the last of things, and to evince that the supercelestial place, is similarly exempt from all these. For soul also and intellect participate of figure; and contact is frequently in incorporeal natures, according to the communion of first with secondary beings, and it is usual to call these communications contacts, and to denominate the touchings of
