For all things, as I may say, are allotted a separate[46] life, a disencumbered energy, a supernatural providence, and a common prefecture, from this order of Gods. Let the common definition, therefore, of the liberated Gods, be such as this. CHAPTER XVIII. In the next place it follows that we should unfold the theory of Plato, first, that which may be obtained in other dialogues, and afterwards, the all-perfect doctrine concerning these Gods, which is to be found in the Parmenides. In the Phædrus therefore, Socrates energizing enthusiastically, and expanding his intellect to the whole connexion of the divine orders, and not only mystically surveying the mundane progressions of them, but also their indescribable and blessed visions, and discursive energies above[47] the world, divides indeed, in a three-fold manner, all the separate hypostases in the world, from the subjects of their government. And he calls the first of these hypostases divine; but the middle dæmoniacal; and he gives completion to the last from our souls. He also suspends partial souls [such as ours] from dæmons. Hence he denominates them co-attendants, and extends them through dæmons as media, to the divine empire. But he suspends the dæmoniacal orders from the mundane Gods. For dæmons are the attendants of these. He refers however, these whole divine principalities, the dæmoniacal herds, and choirs of partial souls, to the liberated order; and he says that the triadic army of mundane souls is elevated under this order, to the intellectual and intelligible Gods, together at the same time with their first causes.