Assuming this therefore, in the first place from what has been laid down, in the next place we should attend to this, that the celestial order being triple, and the whole of it intellectually perceiving intelligibles, and producing intellectuals, the first monad indeed in an eminent manner intellectually perceives intelligibles. For it mingles itself with intelligibles, knows intelligible intellect, is united to the natures prior to itself, and is impartible as in impartibles, super-expanding itself towards intelligible simplicity. But the third monad is especially generative of intellectuals; since it is the intellect of the whole connective triad. And with the Orphic theologists also, Heaven the father of Saturn is the third. But the middle monad produces together with the third the intellectual order of the Gods; but is conjoined together with the first to intelligibles, and is filled indeed with intelligible union from the first, but fills the third[232] with prolific powers. Do you not see therefore, how Plato through the peculiarity of the extremes, unfolds to us the whole celestial order? Conjoining indeed, the intelligible hyparxis of it to intelligibles; but its intellectual hyparxis to intellectuals; and affording us the means of collecting its hyparxis which is the middle of both these, and which proceeds according to a common peculiarity. For if you likewise wish to assume this from what has been said, the celestial light is conjoined to the light of intelligibles. For sight is nothing else than light. The middle order therefore, by its own light, and by the divine summit of itself is conjoined to the first natures; but by an intellectual nature, and the boundary of the whole triad, it generates intellect, and all the unpolluted deity of intellectuals. For it does not produce intellect by itself, but in conjunction with purity. For this Socrates himself asserts: “Whence also, they say, that a pure intellect is generated by it.” Hence the celestial order is the first-efficient cause of the intellectual hyparxis, and of undefiled power. If however it is necessary that purity should not be inherent in intellect from accident, it is the deity of those beings that are exempt from secondary natures, and is the supplier of immutable power, which the mighty Heaven producing in conjunction with intellect, is at the same time the efficient cause of the Gods who are the sources of purity, and of the intellectual fathers. These indications therefore of the truth concerning the connective Gods, may also be assumed from the Cratylus. CHAPTER XXIII.