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39. The Mind of the Father whirled forth in reechoing roar, comprehending by invincible Will Ideas omniform; which flying forth from that one fountain issued; for from the Father alike, was the Will and the End (by which are they connected with the Father according to alternating life, through varying vehicles). But they were divided asunder, being by Intellectual Fire distributed into other Intellectuals. For the King of all previously placed before the polymorphous World a Type, intellectual, incorruptible, the imprint of whose form is sent forth through the World, by which the Universe shone forth decked with Ideas all various, of which the foundation is One, One and alone. From this the others rush forth distributed and separated through the various bodies of the Universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation.
They are intellectual conceptions from the Paternal Fountain partaking abundantly of the brilliance of Fire in the culmination of unresting Time.
But the primary self-perfect Fountain of the Father poured forth these primogenial Ideas.
Proclus in Parmenidem. Z. or T.
40. These being many, descend flashingly upon the shining Worlds, and in them are contained the Three Supernals.
Damascius in Parmenidem. T
41. They are the guardians of the works of the Father, and of the One Mind, the Intelligible.
Proclus in Theologiam Platonis, 205. T.
42. All things subsist together in the Intelligible World.
Damascius, De Principiis. T.
43. But all Intellect understandeth the Deity, for Intellect existeth not without the Intelligible, neither apart from Intellect doth the Intelligible subsist.
Damascius. Z. or T.
44. For Intellect existeth not without the Intelligible; apart from it, it subsisteth not.
Proclus, Th. Pl., 172. Z. or T.
45. By Intellect He containeth the Intelligibles and introduceth the Soul into the Worlds.
46. By Intellect he containeth the Intelligibles, and introduceth Sense into the Worlds.
Proclus in Crat. T.
47. For this Paternal Intellect, which comprehendeth the Intelligibles and adorneth things ineffable, hath sowed symbols through the World.
Proclus in Cratylum. T.
48. This Order is the beginning of all section.
Dam., De Prin. T.
49. The Intelligible is the principle of all section.
Damascius, De Principiis. T.
50. The Intelligible is as food to that which understandeth.
Dam., De Prin. T.
51. The oracles concerning the Orders exhibits It as prior to the Heavens, as ineffable, and they add--It hath Mystic Silence.
Proclus in Cratylum. T.
52. The oracle calls the Intelligible causes Swift, Mid asserts that, proceeding from the Father, they rush again unto Him.
Proclus in Cratylum. T.
53. Those Natures are both Intellectual and Intelligible, which, themselves possessing Intellection, are the objects of Intelligence to others.
Proclus, Theologiam Platonis. T.
The Second Order of the Platonist philosophy was the "Intelligible and Intellectual Triad." Among the Chaldæans this order includes the Iynges, Synoches and Teletarchs. The Intellectual Triad of the later Platonists corresponds to the Fountains, Fontal Fathers or Cosmagogi of the Chaldæans.
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54. The Intelligible Iynges themselves understand from the Father; by Ineffable counsels being moved so as to understand.
Psellus, 41; Pletho, 31. Z.
55. Because it is the Operator, because it is the Giver of Life Bearing Fire, because it filleth the Life-producing bosom of Hecaté; and it instilleth into the Synoches the enlivening strength of Fire, endued with mighty Power.
Proclus in Tim., 128. T.
56. He gave His own Whirlwinds to guard the Supernals, mingling the proper force of His own strength in the Synoches.
Dam., De Prin. T.
57. But likewise as many as serve the material Synoches.
T.
58. The Teletarchs are comprehended in the Synoches.
Dam., De Prin. T.
59. Rhea, the Fountain and River of the Blessed Intellectuals, having first received the powers of all things in Her Ineffable Bosom, pours forth perpetual Generation upon all things.
Proc. in Crat. T
60. For it is the bound of the Paternal Depth, and the Fountain of the Intellectuals.
Dam., De Prin. T.
61. For He is a Power of circumlucid strength, glittering with Intellectual Sections.
Dam. T.
62 . He glittereth with Intellectual Sections, and hath filled all things with love.
Dam. T.
63. Unto the Intellectual Whirlings of Intellectual Fire, all things are subservient, through the persuasive counsel of the Father.
Proc. in Parm. T.
64. O! how the World hath inflexible Intellectual Rulers.
65. The source of the Hecaté correspondeth with that of the Fontal Fathers.
T.
66. From Him leap forth the Amilicti the all-relentless thunders, and the whirlwind receiving
[paragraph continues] Bosoms of the all-splendid Strength of Hecaté Father-begotten; and He who encircleth the Brilliance of Fire; And the Strong Spirit of the Poles, all fiery beyond.
Proc. in Crat. T.
67. There is another Fountain, which leadeth the Empyræan World.
Proc. in Tim. Z. or T.
68. The Fountain of Fountains, and the boundary of all fountains.
Dam., De Prin.
69. Under two Minds the Life-generating fountain of Souls is comprehended.
Dam., De Prin. T.
70. Beneath them exists the Principal One of the Immaterials.
Darn. in Parm. Z. or T.
Following the Intellectual Triad was the Demiurgos, from whom proceeded the Effable and Essential Orders including all sorts of Dæmons, and the Elementary World.
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71. Father begotten Light, which alone hath gathered from the strength of the Father the Flower of mind, and hath the power of understanding the Paternal mind, and Both instil into all Fountains and Principles the power of understanding and the function of ceaseless revolution.
Proc. in Tim., 242.
72. All fountains and principles whirl round and always remain' in a ceaseless revolution.
Proc. in Parm. Z. or T.
73. The Principles, which have understood the Intelligible works of the Father, He hath clothed in sensible works and bodies, being intermediate links existing to connect the Father with Matter, rendering apparent the Images of unapparent Natures, and inscribing the Unapparent in the Apparent frame of the World.
Dam., De Prin. Z. or T.
74. Typhon, Echidna, and Python, being the progeny of Tartaros and Gaia, who were united by Uranos, form, as it were, a certain Chaldæan Triad, the Inspector and Guardian of all the disordered fabrications.
Olymp. in Phæd. T.
75. There are certain Irrational Demons (mindless elementals), which derive their subsistence from the Aërial Rulers; wherefore the Oracle saith, Being the Charioteer of the Aërial, Terrestrial and Aquatic Dogs.
Olymp. in Phæd. T.
76. The Aquatic when applied to Divine Natures signifies a Government inseparable from Water, and hence the Oracle calls the Aquatic Gods, Water Walkers:
Proc. in Tim., 270. T.
77. There are certain Water Elementals whom Orpheus calls Nereides, dwelling in the more elevated exhalations of Water, such as appear in damp, cloudy Air, whose bodies are sometimes seen (as Zoroaster taught) by more acute eyes, especially in Persia and Africa.
Ficinus de Immortalitate Animæ, 123. T.