After this, wisdom is allotted the second order, being the intelligence of the Gods, or rather the hyparxis of their intelligence. For intelligence indeed, is intellectual knowledge; but the wisdom of the Gods is ineffable knowledge, which is united to the object of knowledge and the intelligible union of the Gods. But it appears to me that Plato especially surveyed this in the triad (of the beautiful, the wise and the good,) as may be inferred from the conceptions scattered about it in many places. I say then that Diotima in the Banquet is of opinion that wisdom is full of that which is known, and that it neither seeks, nor investigates, but possesses the intelligible. Hence, she says, that no one of the Gods philosophizes, nor desires to become wise; for a God is wise.
Hence that which is philosophic is imperfect, and indigent of truth; but that which is wise is full and unindigent, and has everything present which it wishes and desires nothing. But the desirable and the appetible are proposed to the philosopher. Socrates, however, in the Republic considers that which is generative of truth and intellect, as affording an indication of wisdom, to our souls indeed the ascent to divine plenitude being accomplished through knowledge, but to the Gods intellect being present from the fullness of knowledge. For the progression in them is not from an imperfect habit to the perfect; but from a self-perfect hyparxis a power prolific of inferior natures proceeds.
But in the Theaetetus he indicates that the perfective of things imperfect, and that which calls forth concealed intelligence in souls, pertain to wisdom. For he says, it compels me to obstetrication, but prevents me from generating. It is evident therefore, from these things, that the genus of wisdom is triadic. Hence it is full of being and truth, is generative of intellectual truth, and is perfective of intellectual natures that are in energy, and itself possesses a stable power. We must admit therefore, that these things pertain to the wisdom of the Gods. For this wisdom is full indeed of divine goodness, generates divine truth, and perfects all things posterior to itself.