The hebdomadic aion (eternity) therefore, of the intellectual Gods has been through these things celebrated by us, following the mystic conceptions of Plato. 
   But after this, let us in the next place contemplate the multiform progressions of the ruling orders, and refer the one union of them to the intellectual theory of Parmenides. For this order is woven together in continuity with the demiurgus and father of wholes, proceeds from, is perfected by, and converted to him, according to his perfective power. 
 

   Hence also, it is necessary to connect the narration about the governors of the universe, with the discussion concerning the demiurgus, and to assimilate words to the things of which they are the interpreters. For all the series of the ruling Gods, are collected into the intellectual fabrication as into a summit, and subsist about it. 
   And as all the fountains are the progeny of the intelligible father, and are filled from him with intelligible union, thus likewise, all the orders of the principles or rulers, are suspended according to nature from the demiurgus, and participate from thence of an intellectual life. 
   And let no one be offended with me on hearing in this place the names of fountain and principle, nor accuse these names, as not at all pertaining to Plato. For, as we have before observed, Plato does not leave unnoticed any one of these mystic names. But in his discussions about souls, when he denominates them the fountains and principles of motion, he at the same time indicates the difference between the peculiarity of fountain, and the peculiarity of principle, and the inferiority of principle with respect to the exempt transcendency of fountain. 

   He likewise manifests that the self-vital extends to all things as far as to soul, from fountain; but the unbegotten from principle. And this is because the fontal genus indeed of the Gods is self-begotten, and first-effective, and produces other things from itself; but the ruling genus of the Gods, and which has the relation of a principle, though it proceeds from the fountains, and is allotted a more partial order among beings, yet it is expanded above every thing which is generated, and neither is in a certain respect connected with generated natures, nor communicates with a sensible nature. 
   For the mundane Gods, indeed, are in a certain respect generated; whence also, they are denominated generated by Timaeus, and this whole world is likewise called by him a generated god. 
   But the ruling Gods, and who have the relation of principles, are perfectly exempt from generated natures, and are not co-arranged with them. Hence also, the unbegotten is most particularly adapted to them. 
   Those Gods, however, who preside over the liberated dominion being the media between the unbegotten and generated Gods, come into contact indeed with the latter, but do not give completion to the choir of mundane Gods. Hence, they are in a certain respect both generated and unbegotten. 
 

   The Gods, therefore, who are the summits of super-mundane natures, and the rulers of wholes, are alone allotted an unbegotten subsistence in the orders that proceed from the demiurgus. 
   Hence, likewise, this peculiarity is from thence derived to souls. For, as Plato says, principle is unbegotten. For it is necessary that every thing which is generated should be generated from a principle, but that the principle should not be generated from any thing. 

   At the same time, therefore, it is manifest through these things, how the [ruling] principles proceed from the Gods prior to them. For they are not allotted a progression from them according to motion, nor in short, according to mutation; but the orders of the ruling Gods subsist by their very being, according to their prolific power, and unenvying and exuberant will; and the self-begotten power of the intellectual Gods, gives to the principles also the first generation from itself. 
   Whether, therefore, some one is willing to adopt these, or other names of the divine orders, we shall consider it as a thing of no consequence. But receiving the peculiarity of them, whatever it may be, according to the rumours of theologists, we shall transfer their mystic tradition to the Platonic narration. For thus we shall make the investigation of what follows conformable to what has been before said, and what we assert will be adapted to the things themselves. 

   Again therefore, let us assume the principles of the science concerning these Gods, and demonstrate that the theory pertaining to them is consequent to the first causes. 
   The intelligible Gods therefore, surpass wholes according to supreme transcendency, and primarily participate the union and divine light, in which all the Gods perfectly establish their hypostases. They likewise unically produce all things from themselves, according to the paternal and exuberant will of the communication of good, and pre-establish in themselves occultly the first effective causes of secondary natures. 
   For the whole and common measures of forms pre-subsist in them, and they comprehend according to one cause the uniform genera of being, and prior to these, bound and infinity, from which the superessential orders of the Gods generate all beings. 

   But in the second rank after these, the intelligible and at the same time intellectual Gods subsist, being divided indeed according to the same number, and preserving the measure of the all-perfect triad in a second order, but producing into multitude the unities of intelligibles, and transferring the unical boundaries of those triads into essential hypostases, and which participate of The One. 
   Instead of powers however, which are whole, without separation, and occult, they are transferred into divided causes, and which proceed far from The One. 

   Again, in the third rank after the intelligible Gods, those that are called intellectual are arranged at one and the same time indeed, proceeding into an order diminished with respect to that which is prior to it, and changing the number according to which they subsist. For instead of the perfective triads, they are intellectually divided according to hebdomads. And with respect to the hebdomads, the division of them into two triads, is supernally derived from the first triads; but the terminations of them into monads, express the ends of those orders. 
 

   For every thing which is the peculiarity of difference and multitude, proceeds from thence to all the genera. 
   Again therefore, from these, the multiform orders of the ruling principles are generated, being divided indeed, analogous to all the intelligible Gods, and to those that are prior to these intellectual Gods, viz. to those that are called intelligible and at the same time intellectual. They have however, their proximate and peculiar hypostasis from the one fabrication; but their united generation together with intellectuals, from the third triad of intelligibles. For that all-perfect cause produces also from itself, the whole orders of the Gods. 
   Hence likewise Parmenides denominates it infinite multitude, as unfolding into light all the genera of being, and all the orders of divine natures, and as being sufficient through one all-perfect power to the generation of wholes. 

   Farther still, we may also assert this of these leading and ruling Gods, that the intellectual monads make their progression according to imparticipable intellect, in the same manner as the Gods prior to them illuminate imparticipable life, and prior to all things, the intelligible Gods constitute about themselves truly existing and intelligible essence. 
   For every God is participated indeed by beings, and on this account falls short of the unity which is imparticipable and exempt from all things. 
   But a different deity proceeds according to a different peculiarity. And some of the Gods indeed, being defined according to the ineffable good itself, comprehend the intelligible causes of wholes. 
   But others produce the vivific powers, and connectedly contain the first genera of the Gods. 
   Others again, unfold into light all the intellectual involutions, and preside over the participants of the unities that produce divided hypostases. 
   Since therefore, the intellectual Gods primarily subsist according to imparticipable intellect, and on this account are denominated intellectual, the orders that first proceed immediately after them, illuminate the summit of participated intellect, and are intellectual indeed, as with reference to the inferior orders, and which are now divided according to providential energies about the world. 
   But they are secondary to the first intellectuals, and are allotted a more partial government; just as the first of intellectuals, are indeed intelligible with respect to the Gods produced from them, but fall short of the union of first intelligibles. 
   As therefore, they unfold into light the first and imparticipable life, which the intelligible monads pre-established in themselves according to cause only, and occultly; (for all the causes of wholes are pre-assumed there according to one ineffable union) after the same manner also, these Gods, shining forth the first of the intellectuals, express the Gods from whom they derive their subsistence, and are intellectual indeed, but produce the pure, uniform, and total hyparxis of the fathers, into a secondary, and multiplied progression, which is divided about themselves, and into a diminution of essence. 
   By first emissions also from the first-effective, and self-subsistent fountains, they shine forth similarly to the intellectual Gods. 

   Hence also, they bind to themselves the ruling and generative causes of all the partial orders, and which exist prior to these orders both in dignity and power. 
   And in short, they have the same transcendency with respect to the other Gods [subordinate to them], which the intelligible Gods have to those that are produced from them. 
   For the intelligible Gods being expanded above all the intellectual genera, have pre-established the intelligible hyparxis, by itself, unmingled and pure; and these ruling Gods have also established in themselves the supermundane union, and this peculiarity perfectly exempt from mundane natures. And as in the imparticipable and total hypostases, there is indeed, the intelligible genus, itself by itself; there is also the intellectual which is foreign from this; and there is that which is collective of both, which is celebrated as subsisting in the middle, and is denominated intelligible and at the same time intellectual, - thus also, in these partial orders, the peculiarity of the supermundane Gods, pre-exists by itself exempt from the parts of the universe, unco-ordinated with this world, and on all sides comprehending it according to cause. 

   But the essence of all the mundane Gods is allotted the third order, being proximately carried as in a vehicle in the parts of the world, giving completion to this one and only begotten God, and connectedly-containing the different progressions in it. 
   The government however of the liberated Gods is allotted the middle bond of the extremes, possessing sovereign authority over all [mundane] natures, and in a certain respect communicating with the divisions about the world, but unitedly ascending at the same time into many of its parts, and collecting the divided numbers of the mundane Gods into unical bounds, and more simple causes. 
 

   Every genus likewise, of the mundane Gods is spread under this liberated order, being on all sides connected, contained, and perfected by it, and filled with the first of goods. 
   If therefore, there is any thing supermundane in the Gods, and if it imparts a certain definite hyparxis of essence to them, and defines a certain peculiarity of powers and a transcendency of order by itself, we must admit that it primarily subsists in the ruling Gods, being derived to them from the intellectual fathers, unmingled with a mundane nature. 
   And this supermundane order indeed is universal, as with reference to all the partible rivers of the Gods, but it is partial, as with reference to the all- perfect, one and whole kingdom of the intellectual Gods. For it is every where necessary that the leading causes of secondary orders, should be in a certain respect assimilated to the terminations of the orders established above them. 

   And thus the progression of the Gods is one and continued, originating supernally from the intelligible and occult unities, and ending in the last division of a divine cause. 
   For, as in sensibles the most gross and solid bodies, are not immediately connascent with the etherial expanse, but those which are simple and more immaterial than others, are proximately spread under the celestial periods, and of containing bodies, those which are primarily contained, are allotted a greater communion than those which are situated remotely, and are conjoined to them through other media; thus also, in the divine essences prior to the world, the second orders are in continuity with those prior to them. 
   The progressions of beings however, are completed through similitude. But the terminations of the higher orders are united to the beginnings of second orders. And one series and indissoluble order, extends from on high, through the surpassing goodness of the first cause, and his unical power. For because indeed, he is one, he is the supplier of union; but because he is The Good, he constitutes things similar to him, prior to such as are dissimilar. And thus all things are in continuity with each other. For if this continuity were broken, there would not be union. And things dissimilar to each other being placed in a consequent order, that which is more similar to the principle, would not have a more ancient and honourable progression into being. 
   If therefore, we assert these things rightly, it is necessary that the first hypostases of the partial orders should be total, according to an intellectual transcendency which they are allotted in the divided genera of the Gods, and thus that they should causally comprehend all secondary natures, and conjoin them to the Gods prior to themselves. The order of the ruling Gods therefore, is in continuity with the kingdom of the intellectual Gods. Hence also, Parmenides proximately constitutes it from the demiurgic monad. These things however, will afterwards be apparent. 

   Making, however, another beginning, let us discuss the orders that follow successively. 
   Since the partial orders of the Gods, therefore, are divided in a threefold manner, according to the all-perfect measure of the triad, proceeding supernally from the first intelligibles, as far as to the last of things, measuring and defining all things as the Oracles say, - the ruling Gods, indeed, are allotted the first and highest rank [among the partial orders,] making their progression proximately after the intellectual order, elevating secondary natures and conjoining them with the demiurgus of wholes, unfolding all impartible and united intellectual goods to things subordinate, and connecting and containing exemptly, their essence and perfection. 
   But the Gods who give completion to the sensible world are allotted the last order, and close the end of the divine progression. 
   These divide the universe, and obtain perpetual allotments and receptacles in it, and through these weave one and the best polity of the world. 
   Between these mundane Gods, however, who are our rulers and saviours, and the supermundane leaders, those Gods subsist who preside over the separable and at the same time inseparable order of sensibles, and define according to this their proper progression, being at one and the same time exempt from the Gods in the universe, and co-arranged with them. 
 

   And they are expanded, indeed, above the allotment which is adequate to the divided parts of the world, and supernally ascend into many numbers of the mundane Gods; but they make a progression sub-ordinate to the government which extends to all things and to wholes. 

   For in short, being the media between the supermundane and mundane Gods, they in a certain respect communicate with both, and have an indissoluble communion with both, being mundane, and at the same time supermundane according to order. 
   And above indeed, they are united by the ruling leaders, but beneath, they are produced into multitude by the junior Gods, as Timaeus says.
 

   For they ride on the mundane Gods, and are in an undefiled manner established on their summits; but they are suspended from the supermundane Gods, and subsist about them. 
   They are also more united than the former; but are more multiplied than the latter. And they divide indeed, the whole monads of the supermundane Gods, into perfect numbers; but they collect the multitudes and the numbers of the mundane Gods into united bounds, converting these Gods to their exempt principles, but calling forth the Gods that are above the world into the generation and providential care of sensible natures, and immutably preserving in themselves the middle form of empire. 
   For the middle bonds give completion to all the genera of the Gods. 
   Thus in intelligibles, between the intelligible and occult order, and the paradigmatic triad, and all-perfect multitude, the intelligible centre subsists, being parturient indeed, with multitude and the first (forms,) but vanquished by the uniform comprehension of the first order. Again, in intelligibles and intellectuals, the connective genus extending from the middle to all the extremes, conjoins and binds all their essences, powers and providential energies. 

   After the same manner therefore, in these orders also, viz. in the kings exempt from, and in those that are co-arranged with the universe, those Gods that emit in themselves uniformly the peculiarities of both these kings, afford a communication to them with each other. 
   Whence also it belongs to them to transport first to second natures, to convert second to first natures, to unite both by an indissoluble connexion, and to guard the whole order in the world. The immutable, therefore, the inflexible, the indissoluble in providential energies, dominion over wholes, the administration of many partible allotments of the Gods at once, and the elevating to supermundane perfection many of their progressions and orders, pertain to these Gods. 
   Hence, we are accustomed to celebrate this genus of Gods as liberated, in consequence of being freed from all division according to parts; as supercelestial, in consequence of proximately establishing itself above the Gods in the heavens; as undefiled, in consequence of not verging to subordinate natures, nor dissolving its exempt transcendency by a providential attention to the world; as elevating, in consequence of extending the mundane Gods to the intellectual and intelligible place of survey; and as perfect, in consequence of illuminating all the celestials with the measures of perfection. 
 

   Since therefore, this order is in continuity with the assimilative rulers, but is arranged prior to the mundane Gods, it is indeed proper to evince that the theology pertaining to it is suspended from the doctrine concerning the ruling Gods, and at the same time affords from itself the principles of the conceptions about the sensible Gods. 

   The intelligible king [i. e. Phanes, or in Platonic language animal itself, subsisting at the extremity of the intelligible order] therefore, of all intellectuals, luminously emitting from himself the first causes, and which measure wholes, according to the all-perfect triad in himself, defines all wholes as far as to the last of things, and triples the progressions of the Gods from himself, so as to generate indeed three orders, but refer each of them to one monad, and an intelligible transcendency. 
   On this account he constitutes three collective, three connective, and three perfective causes of all intellectuals; extending the triadic light to all things, and imparting by illumination the perfect in the progressions of its proper offspring, to the beginnings, middles, and ends of all separated natures. 
   But again, the demiurgus and father, imitating his father and grandfather, to the latter of whom he extends his total intelligence, being the same in intellectuals, as he is in intelligibles, and terminating the genus of the intellectual fathers, in the same manner as his grandfather closes the paternal profundity of intelligibles, produces from himself three orders of Gods. And as the total progressions were divided from his grandfather triadically, so the partial progressions are perfected on account of him, according to the triad. Hence, there are also three orders from the demiurgus; but they proceed according to the end adapted to each. And one of them indeed, is supermundane alone; another is mundane; and another is in a certain respect the middle of both. 
 

   They are likewise allotted the triple proximately from the paternal cause; but each derives the peculiarity of hyparxis from definite principles, and a diminution proceeding according to measures. For they have neither an hypostasis of equal dignity, as mathematical monads have in the triad, nor a disorderly difference of dignity, but they receive the difference of a subordinate essence, and arrangement in their generation from the first causes. 
   And thus, the ruling Gods indeed, are allotted the highest order in the partial progressions, and the exempt cause of the proceeding natures. But the liberated Gods are allotted the second order, being arranged indeed under the ruling, but riding on the mundane Gods. And the mundane Gods are allotted the third order, being elevated through the liberated, but united by the ruling, to the intellectual Gods. 
 

   In what manner however, the Gods in the world and all the mundane genera participate of the ruling Gods, we have already shown. 

   But each of the mundane genera enjoy the energy of the liberated governors of the universe, according to a measure adapted to each, and especially such as are able to follow the powers of these Gods. For in the Gods themselves, we may perceive a twofold energy, the one indeed, being co-arranged with the subjects of their providential care, but the other being exempt and separate. 
   According therefore, to the first of these energies, the mundane Gods govern sensibles, and convolve, and convert them to themselves; but according to the other, they follow the liberated Gods, and together with them are elevated to an intelligible nature. 
   And on this account, the Elean guest, makes the periods of the whole world, and of each of the Gods in it to be twofold. For, he says, that the sun, and each of the heavenly bodies, subsist according to both these circulations, viz. the intellectual and the mundane; or, if you are willing so to speak, according to the power which is motive of secondary natures, and the power which ascends in conjunction with the liberated Gods. 

   Moreover, he says, that our souls, and all the natures that have a life separate from bodies, at one time live according to that elevating progression, and at another according to the mundane; and now indeed we proceed from youth to old age, since we have departed from a flourishing and undefiled life, and are borne to earth, and generation; but then on the contrary, we proceeded from old age to youth. 
   On which account, we were led round to a flourishing, intellectual, and liberated form of energy. 
   Hence also, the corporeal-formed nature [with which we are connected,] was gradually obliterated, and whatever causes us to tend downward, and renders us inseparable from the universe. But an incorporeal, and immaterial nature shone forth, and was filled with the Gods who are the leaders of a life of this kind. 

   If also, you are willing, we may collect the same thing by a reasoning process, from what is written in the Phaedrus. Socrates, therefore, says in that dialogue, that the soul which is perfect and winged, revolves on high, and governs the whole world; and that this will be the case with our soul, when it arrives at the summit of a happy life. But this is in a much greater degree present with the genera superior to us, and with the Gods themselves. For our souls obtain this end, and this true blessedness, through the Gods.
 

   For whence do you think, and from what other causes, is a disencumbered energy, and which has dominion over wholes, imparted to us, and to the genera in the world more excellent than us, but from the liberated Gods? 
   For each of the mundane Gods obtains the administration of its allotment, and of the proper series over which it rules, and which it constitutes about itself, according to the will of the father. For the demiurgus arranges under the several mundane Gods, the herds of daemons, and partial souls, as Timaeus says. 
 

   But to energize through the whole world, is a supernatural good, and the peculiarity of the exempt government of the supercelestial Gods. Hence, from these this good is imparted to the mundane Gods, and to our souls. 
   Or how can that which is partial extend its proper energy to the whole? And how departing from its own divided peculiarity, can it change its life? 
   For that which directs its energy to the universe, withdraws itself from an energy which is arranged in a part. We must not therefore say, that this divine good is by any means present to mundane natures from any other source than these Gods, who establish their kingdom proximately above the world. 
   As, therefore, the progression to all things through similitude, and the conversion according to similitude to causes, are imparted from the assimilative rulers to the celestial Gods, to the more excellent genera, and to us, thus also, that which is liberated from partial natures, which is disencumbered and which tends spontaneously to many energies, is an impression derived from the liberated rulers. 
   And thus much concerning the providence of these rulers which pervades to all things, and the goods which they impart to subordinate natures. 
   But we shall add to what has been before said, the peculiarity of their essence, according to which they are allotted this order. 

The Theology of Plato
Proclus
Excepts from Book VI, chapters I, II, XV and XVI
Translated by Thomas Taylor
isbn 1 898910 07 3