themselves all secondary natures to the intelligible, perfect them by intelligible light, convert and conjoin them to the kingdom of the heaven impart an unsluggish energy to the natures that are perfected, and are the guardians of their undefiled perfection.
CHAPTER XXVI.
Such are the conceptions which may be assumed from Plato concerning the third triad of the intelligible, and at the same time intellectual orders, which at one time he denominates the subcelestial arch, possessing a summit, middle, and extremity, but at another a blessed mystery, and of all mysteries the most ancient and august, through which he elevates souls and conjoins them to the mystic plenitude of intelligibles. For this triad opens the celestial paths, being established under the celestial circulation, and exhibits the self-splendid appearances of the Gods, which are both entire and firm, and expand to the mystic inspection of intelligible spectacles, as Socrates says in the Phædrus. For telete precedes muesis, and muesis, epopteia. Hence we are initiated [teleioumetha] in ascending, by the perfective Gods. But we view with closed eyes [i. e. with the pure soul itself, muoumetha] entire and stable appearances, through the connective Gods, with whom there is the intellectual wholeness, and the firm establishment of souls. And we become fixed in, and spectators of [epopteuomen] the intelligible watch tower, through the Gods who are the collectors of wholes. We speak indeed of all these things as with reference to the intelligible, but we obtain a different thing according to a different order. For the perfective Gods initiate us in the intelligible through themselves. And the collective monads are through themselves the leaders of the inspection of intelligibles. And there are indeed many
