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.[1] 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 this intelligible and essential according to the essence of that which is primarily being. And the first triad indeed of intelligibles was paternal; for it subsists according to divine union and bound, and is the occult, and highest boundary of all intelligibles. But the supercelestial place is maternal, subsisting according to infinity, and the power of infinity. For this order is feminine and prolific, and produces all things by intelligible powers. Hence also, Plato calls it a place, as being the receptacle of the paternal causes, and bringing forth, and producing the generative powers of the Gods into the hypostasis of secondary natures. For having denominated matter also a place, he calls it the mother and nurse of the reasons [i. e. of the productive principles], which proceed into it from being, and the paternal cause.
According to this analogy, therefore, Plato thus denominates the supercelestial place, as feminine, and as being the cause of those things maternally, of which the intelligible father is the cause paternally. Matter
- ↑ Instead of ως εν τοις πρωτιστοις νοητοις νοερος, it is necessary to read ως εν τοις πρωτιστοις νοεϱοις νοητος.
