which consists of parts receives connexion introduced from something different from itself. But if proceeding with the reasoning power beyond souls, we survey intellect, whether the intellect which is participated, or if you are willing, that which is imparticipable and divine, and in short, if we survey at once the intellectual genus of the Gods, if this is primarily connective of beings, we shall find also in this all-various multitude, divisions of genera, and as Socrates says, many and blessed visions, and discursive energies. For the separation of divine natures, and the variety of forms, present themselves to the view in intellectuals, and also fabulous sections and generative powers. How therefore, can that which connects be primarily here, where the divisive genus shines forth? And how is it possible that intellectual multitude should not refer to another more ancient cause the participation of its proper connexion? For intellectual multitude is that which is primarily connected (since it is that which is primarily divided, and that which requires connexion is divisible, but the indivisible itself is beyond the connective hyparxis), but it is not that which primarily connects. For every thing which is connected, is connected by another thing which primarily possesses the power of connexion. It is evident therefore, from what has been said, that the connective order of beings is established prior to the intellectual Gods.
The intelligible indeed, and occult hyparxis, is the supplier of union to all things, as proximately subsisting after the one, and being indivisible and uniform. But connexion is the contraction of multitude into impartible communion; on which account it subsists as secondary to intelligibles. For the medium which was there was intelligible, and the united primarily-efficient cause of connexion. The connective however, of intelligibles and intellectuals, imitates the unific power of intelligibles. For there the three triadic monads were the unions of wholes; one of them indeed according to transcendency; another according to the middle centre; and another according to conversion. But in the intelligible and at the same time intellectual orders, these three triads are the second after those unions, and are connascent with multitude. Hence one of these triads is collective; another is connective of multitude; and another is of a perfective nature. For that which is collected, that which is con-
