things to itself through divine intelligence. For δαις [the banquet] indeed manifests the divided distribution of divine nutriment; but θοινη [delicious food] the united conversion of the whole of things to it. For it is the intellectual perception of the Gods, so far as they are Gods. But nutriment connectedly contains both these powers, being the plenitude of intelligible goods, and the uniform perfection of divine self-sufficiency.
CHAPTER XVI.
Concerning these things therefore, thus much may suffice as to the present theory. But it follows that we should discuss the division of the supercelestial place into three parts. For the intelligible summit of intellectuals is, as we have before observed, a triad. Immediately therefore, according to the first conception of this place, Plato unfolds its triadic nature, assuming indeed, three negatives, the uncoloured, the unfigured, and the untangible. Having likewise established three divinities in it, viz. science, temperance, and justice, our preceptor and leader [Syrianus] thinks fit to divide this triad into three monads, and also demonstrates this conformably to the Orphic theologies. If, however, it be requisite to discover the definite peculiarities of these three Goddesses, from what has been already laid down, we must understand, that the plain of truth, the meadow, and the nourishing cause of the Gods are posited there. To nourish therefore is the province of intelligible perfection. Hence the elevating impulse is given to the wing of the soul, and also intellectual perfection, according to the nourishment which flows from thence into the soul. But the peculiarity of the meadow, is to
