cipants, connects itself intelligibly and intellectually, and through this connexion the nature of the heaven is asserted to be one and continued. For all the triad converges to itself, and preserves its proper wholeness united, and most similar to itself according to nature. And the arch indeed, proximately connects all intellectuals, and compresses them on all sides. But prior to this, the celestial profundity itself, which also comprehends the arch, binds together the whole orders. And prior to these, the celestial back uniformly comprehends according to one ambit of simplicity, all the celestial kingdom itself, and all things that are contained under it, and binds them to themselves, by connective power and hyparxis. For in the things also that are apparent to sense, the concave circumference of the heavens, proximately compresses the elements, and does not suffer them in their indefinite motions on all sides, to be dissipated and blown away. And still prior to these, the celestial bulk strongly compresses and impels all things to the middle, and leaves no void place. But there is one comprehension of all these, viz. the back of the heavens, which is the cause to the heavens of similitude, and to the elements of contact with the heavens. For the smooth and equable nature of the back of the heavens as Timæus says, makes the whole of heaven similar to itself; and always the natures which comprehend are connective of the natures that are comprehended. It is necessary therefore from things that are apparent, to transfer the similitude to the father of the intellectual Gods, Heaven, and to survey how he is both one and triple, supernally indeed, and beneath, possessing the intelligible and intellect; but according to the middle possessing life, which being the cause of progressions and intervals, and generative powers, we have properly arranged according to interval under the celestial profundity;[1] since Plato himself also calls the summit the back. “For those”, says he,” that are called immortals, when proceeding beyond the heaven they arrive at the summit, stand on the back of the heaven.” He calls therefore, the summit of the celestial order, and beyond, the back of the heaven; which things are in a remarkable manner the prerogatives of
- ↑ Viz. as forming the celestial profundity.
