That we may not however present the reader with our conceptions, but may unfold to the utmost of our power the theory of Plato, to the lovers of the contemplation of truth, let us consider by ourselves, where those leaders must be arranged, which Socrates celebrates in the Phædrus, and with whom it is fit to connumerate, and with what orders of Gods, it is proper to co-arrange the great ruler of those leaders, who drives a winged chariot. For it is necessary either to give to him an intellectual, or an assimilative, or a liberated, or a mundane order. For these are the decrements accompanying the progression of the great God Jupiter. If however, he is the intellectual Jupiter, whom we have denominated the demiurgus of the universe, and have made Plato bear testimony to our assertion, how is he the leader of the above mentioned dodecad? And how is he divided oppositely to the principality of Vesta? For the demiurgic monad closes indeed, the intellectual breadth, but is exempt from all other numbers, and unco-ordinated with all [the monads of other numbers.] For it neither was, nor is lawful for effects to have an hypostasis opposed in division to their causes. It is not therefore proper to make twelve leaders of wholes, but to make the number of causes to be one, as Timæus says. Moreover, Jupiter the demiurgus is exempt[50] from the universe, as being himself the author of the apparent order of things. But the first of the twelve leaders, is said by Socrates to drive a winged chariot in the heavens. How therefore, can he who is connected with the world, and who approximates to the Gods in the heavens, be considered as the same with him who is exempt from all [mundane natures,] and who abides, as Timæus says, in his own accustomed manner? Farther still, this Jupiter indeed, presides over a philosophic life, and souls [that follow him] perpetually lead this life. But another God presides over the prophetic, amatory, and poetic life. The demiurgus of wholes, however, contains in himself the paradigms of all lives; and as he uniformly comprehends the essence of souls, after the same manner also, he comprehends all the different mutations of their lives. He is not, therefore, divisibly the cause of the lives in the soul, but pre-establishes according to one demiurgic cause, all the periods of souls, all the variety, and all the measures of life. And as the mundane sun is not the cause of some things, but the demiurgus of others, but of whatever the sun is the author, the demiurgus is in a greater degree the fabricator, and precedaneous cause,--thus also in the lives of souls, it is not proper to refer the cause to the demiurgus in a divided manner. For the demiurgic monad, presides as the impartible, common, and one cause of all lives; but the divisions according to lives, and the different paradigms of mundane natures, pertain to the Gods posterior to him.