having infinity consubsistent with its nature, and the power of infinity, is generative of the whole of things. But from the triadic hypostasis of intelligibles, they receive a distribution into first, middle and last. For it is necessary that all things should be detained by a triadic progression, and that this should be the case prior to all [other] things with the intelligible and at the same time intellectual genera of Gods. For because they subsist as the middle of wholes, and give completion to the bond of the first orders, according to their summit indeed, they are assimilated to intelligibles, but according to their extremity, to intellectuals. And they are partly indeed intelligible, and partly intellectual. For everywhere the progressions of the divine genera are effected through continued similitude. And the first of subordinate are united to the ends of preexistent causes. As however, the first and the last in the middle of wholes are both intelligible and intellectual, it is necessary there should be a connective medium of these, according to which medium the peculiarity of these Gods is principally apparent. For that which is intelligible and at the same time intellectual, in one part indeed is more abundant than, but in another equally communicates with both these. From these things, therefore, the continuity of the progression of the divine orders appears to be admirable. For the extremity of intelligibles indeed was intellectual, yet as in intelligibles. But the summit of intelligibles and at the same time intellectuals, is intelligible indeed, yet it possesses this peculiarity vitally. And again, the end of intelligibles and at the same time intellectuals, is intellectual, but it is vitally so. But the beginning of intellectuals, is intelligible, and presides over the intellectual Gods, yet it has the intelligible intellectually. And thus all the divine genera are allotted an indissoluble connexion and communion, an admirable friendship, and well-ordered diminution, and a transcendency, partly coordinate and partly exempt. That which proceeds too, is always in continuity with its producing cause; and secondary natures together with a firm establishment in their causes, make a progression from them. There is likewise one series and alliance of all things; secondary natures always subsisting from those prior to them, through similitude. After what manner, therefore, the intelligible and at the same time intellectual Gods, unfold them-
