intelligible is truly being, and every thing which is truly being is intelligible. For intellect is intelligible according to the being which is in it; but according to its gnostic power it is intellect. Hence also every intellect is the supplier of knowledge; but every intelligible is the supplier of essence. For that which each is primarily, it imparts by illumination to the secondary orders.
CHAPTER XIV
In the third place therefore, the genus of true science is said to be established about the supercelestial place. For these two things ascend to the contemplation of that essence, viz. intellect the governor of the soul (but this is a partial intellect established indeed above souls, and elevating them to their paternal port) and true science which is the perfection of the soul. This therefore energizes about that place, as transitively revolving in harmonic measure about being. But intellect contemplates it, as employing simple intellection. Farther still, the science which is in us is one thing, but that which is in the supercelestial place another. And the former indeed is true, but the latter is truth itself. What therefore is it, and whence does it subsist? It is indeed a deity which is the fountain of all intellectual knowledge, and the first efficient cause of undefiled and stable intelligence.[1] But it shines forth in the first triad of intellectuals, because this is perfective of all other things, and likewise of divine souls. For these ascending to this uniform power of all knowledge, perfect their own knowledge. For each of the undefiled souls, says Socrates, revolving together with Jupiter and the heaven, surveys justice, temperance and science. Hence, these three fountains are there, being intelligible deities, and the fountains of the
- ↑ For ενωσεως it is necessary to read νοησεως.
