Chapter XXIII

Let us now then direct our attention to the theory of the Parmenides. But I wish again to remind the reader of what we have before demonstrated. It has been shown therefore, that it is necessary to divide the second hypothesis into the whole progressions of the one being; and that this hypothesis is nothing else than the generation and progression of the Gods, proceeding supernally from the supreme union of intelligibles as far as to a deified essence. For the discussion is not, as some say it is, in the first hypothesis, concerning God and the Gods. For it was not lawful to Parmenides to conjoin multitude with _the one_, and _the one_ with multitude. For the first God is perfectly exempt from the whole of things. But in the first hypothesis essence, and even _the one itself_, are taken away from the first God. That such an ablation, however, as this is not adapted to the other Gods is evident to every one. Moreover, neither does Parmenides in the first hypothesis speak about the intelligible Gods, as they say he does; for they assert that the negations are of these Gods, because they are conjoined with _the one_, and in simplicity and union precede[201] all the divine genera. For how can the similar or the dissimilar, or contact and the privation of contact, and all the other particulars which are denied of _the one_, be inherent in the intelligible Gods? They appear indeed to me to be right in asserting that the things which are taken away are similitudes of the Gods; but they do not speak rightly when they say that all of them are similitudes of the intelligible Gods. To which it may be added, in opposition to this assertion, that the discussion is again concerning the intelligible Gods in the second hypothesis. For the things which are denied in the first, are affirmed in the second hypothesis. This therefore, as I have said, is demonstrated that the conclusions with reference to each other have the order of prior and posterior, of causes and effects. It is necessary therefore, that proceeding from the beginning, we should adapt the first conclusions to the first orders, the middle conclusions to the middle orders, and the last conclusions to the last orders, and should demonstrate that as many questions are asked, as there are progressions of the divine orders. And in the first place, we must deliver the doctrine of Parmenides concerning the intelligible Gods, of whom we have proposed to speak; since Plato speaks about these in many places, partly indicating, and partly clearly unfolding his meaning.

It is necessary however, that we should collect into one the elaborate and synoptical theory about each order, since it would not be proper now to repeat the exposition which we have given in our commentaries on that dialogue. But assuming each of the conclusions itself by itself, I will endeavour to refer it to an appropriate order of the Gods, following in so doing the divine inspirations of our leader [Syrianus]. For we also through his assistance have with a divine head pursued these sacred paths about the theory of the Parmenides, being agitated with a divine fury, and wakened as from a profound sleep to this arcane mystic discipline. And thus much concerning the mode of the whole of the conclusions. But from hence I shall pass to the narration of the things proposed.

The first and imparticipable one therefore, which preexists beyond the whole of things, and not only beyond the unities that participate, but also those that are participated, is celebrated through the first hypothesis, being demonstrated to be the cause of all things ineffably, but not being defined itself in any one of all things, nor having any power or peculiarity of a kindred nature with the other Gods. But after this [imparticipable one,] that which is alone superessential and surpassing, and unmingled with all hyparxis, is a unity participated by being, and constituting about itself the first essence, and by the addition of this participation becoming more redundant than that which is primarily one. This however is a superessential hyparxis, and the hyparxis of the first intelligible triad. As there are therefore these two things in the first triad, viz. _the one_ and being, and the former generates, but the latter is generated, and the former perfects, but the latter is perfected, it is necessary that the middle of both should be power, through which and together with which _the one_ constitutes and is perfective of being. For the progression of being from _the one_, and its conversion to _the one_, is through power. For what else conjoins being to _the one_, or causes _the one_ to be participated by being except power? For it is the progression of _the one_, and its extension to being. Hence, in all the divine genera powers precede progressions and generations. This triad therefore, _the one_, power and being, is the summit of intelligibles. The first of these indeed producing; the third being produced; and the second being suspended from _the one_, but coalescing with being.