uniformly things multiplied, occultly such as are divided, and according to a certain admirable transcendency of simplicity, the various genera of beings,—hence the first intellectual Gods,[1] unfolding their indistinct union, and the unknown nature of their hypostasis, and being filled through intelligible power and essential life with the prolific abundance of wholes, are allotted a kingdom which ranks as the second after them. And they always indeed produce, perfect, and connect them selves, but receive from the intelligible Gods an occult generation; from intelligible power indeed, receiving a peculiarity generative of all things; but from intelligible life which preexists according to cause in the intelligible, receiving the nature which is spread under them. For life is primarily indeed in intelligibles; but secondarily in intelligibles and intellectuals; and in a third degree in intellectuals; existing indeed according to cause in the first, but according to essence in the second, and according to participation in the last of these. The first intellectual, therefore, proceed from the intelligible Gods, multiplying indeed their union, and their unical powers, unfolding their occult hyparxis, and through prolific, connective, and perfective causes assimilating themselves to the essential, entire, and all-perfect transcendencies of intelligibles. For in intelligibles there were three primarily effective powers; one indeed constituting the essence of wholes; another measuring things which are multiplied; and another being productive of the forms of all generated natures.
And conformably to these, the intelligible and intellectual powers subsist; one indeed, by its very essence producing the life of secondary natures, according to a certain intelligible comprehension; but another being connective of every thing which is divided, and imparting by illumination the intelligible measure to those natures that relinquish the one union [of all things;] and another supplying all things with figure, and form and perfection. The intelligible and intellectual orders of the Gods, therefore, are generated according to all the intelligible causes. From power indeed, being allotted the peculiarity of progression; but from life receiving the portion of being which is suspended from them. For life is conjoined with power; since life is of itself infinite, all motion
- ↑ It is necessary to supply in this place in the original, νοεϱοι θεοι.
