On the Mysteries of the Egyptians, Chaldeans, and Assyrians

does not, therefore, consider it appropriate to list it within any triad or order of beings. Indeed, it even apologizes for assigning the simplest of our human concepts to that which is beyond all knowledge and all conception. It names this principle, however, the one and the good; using the former name to indicate its transcendent simplicity, and the latter

According to this theology, as I have shown elsewhere, a triad is the immediate offspring of a monad in every order of things. Hence, the intelligible triad proceeds immediately from the ineffable principle of things. Phanes, or "intelligible intellect"—who is the last of the intelligible order—is the monad, leader, and producing cause of a triad, which is called noetos kai noeros (original: "νοητος και νοερος"), meaning "intelligible and, at the same time, intellectual." Likewise, the extremity of this order produces the intellectual triad immediately from itself: Saturn, Rhea, and Jupiter. Again, Jupiter, who is also the Demiurgus (the creator), is the monad of the supermundane triad. Apollo, who exists at the extremity of the supermundane order, produces a triad of liberated Gods (theoi apolytoi; original: "Θεοι απολυτοι"). And the extremity of the liberated order becomes the monad of a triad of mundane Gods. This theory, which is the product of the most consummate science, is in perfect harmony with Chaldean theology. Thus, it is stated in one of the Chaldean oracles: "In every world a triad shines forth, of which a monad is the ruling principle" (original: "Παντι γαρ εν κοσμω λαμπει τριας ης μονας αρχει"). I refer the reader who wishes to be fully convinced of this to my translation of Proclus on the Theology of Plato.