CHAPTER VIII.
Perhaps however, some one may ask us, why we here characterize the whole progression of the intelligible and at the same time intellectual Gods, according to the middle, and why we call one of the extremes supercelestial, but the other subcelestial, from their habitude to the middle, indicating the exempt transcendency of the one, but the proximate and connected diminution of the other. Perhaps therefore, we may concisely answer such a one, that this whole genus of the intelligible and at the same time intellectual Gods, binds together both the extremes, being to the one the cause of conversion, but to the other of becoming unfolded into light, and being present with secondary natures. As therefore, we denominate all the intelligible Gods paternal and unical, characterizing, them from the summit, and as we say that they are the boundaries of the whole of things, viz. those that are effective of essence, those that are the causes of perpetuity, and those that are the sources of the production of forms, after the same manner we unfold these middle Gods as the leaders of all bonds, from the middle which is in them. For the whole of this middle order is vivific, connective and perfective. But the summit of it indeed, unfolds the impressions of intelligibles, and their ineffable union. The termination of it converts intellectuals, and conjoins, them to intelligibles. And the middle collects into, and fixes in itself as in a centre the. whole genera of the Gods. For to the extremes also through reference to the middle we attribute the habitude of transcendency and diminution, calling the one above, but the other under the middle.
CHAPTER IX.
Through these things therefore, we may concisely answer him, as I have said, who doubts concerning these names. Here however it is fit
