But again returning to the proposed theology, let us unfold the conceptions which Plato indicates to us concerning each order of the intelligible and at the same time intellectual Gods. The supercelestial place therefore is intelligible. Hence also Plato says that it is essence which truly is, and that it is visible to the intellect of the soul. It is likewise the one comprehension and union of the intellectual Gods. For it is not intelligible after such a manner as animal itself, nor as the first eternity, nor as that which is itself primarily the one being. For as these are primarily intelligibles, they are exempt from all other intelligibles, and presubsist by themselves. But the supercelestial place, is proximately established above the celestial circulation, and of this is the intelligible; yet it is not simply intelligible. And that we assert these things rightly, Socrates also testifies, imparting the intellection of this intelligible to souls likewise, through the heaven. For in this period, according to which they are carried round together with the circulation of the heaven, they behold indeed justice, they behold temperance, and they also behold science, and each of the beings which have a true and real existence; so that if the supercelestial place is intelligible, and real being, yet it is intelligible, as being above the heaven. The first intelligibles however, are intelligible according to their own essence, and according to the exempt and first efficient cause of all intellectual natures. For the mighty Saturn likewise, though he is an intellectual God, and the fulness of intellect, is intelligible as with reference to the demiurgus; for he is the summit of the intellectual triad. Thus therefore, the place also which is above the heaven, is allotted an intelligible transcendency with respect to the celestial circulation, and is intelligible as in the first intellectuals.[216] Hence also it subsists analogous to the first triad of intelligibles. That triad however, was simply intelligible. For the intelligible which is in intelligibles, at once exists prior to all second and third intelligibles. But the supercelestial place is not simply intelligible; for it is the summit of intellectuals, and not of intelligibles. Hence Plato calls the first triad of intelligibles the one being; but he denominates the supercelestial place, truly-existing essence. For the former indeed, antecedes all beings in an admirable simplicity, and in the occult unity of being. For that being is the intelligible itself, and is not in one respect intelligible, but in another intellectual, nor is it that which is passive to [viz. participates of] being; but it is the seat, and the most ancient monad of being. This order however, [viz. the supercelestial place] falls short of the union of that triad; and participates of being, but is not simply being. Hence also Plato calls it essence, and essence which truly is, as receiving