CHAPTER XXV.
This whole order however, which is united to the order prior to it we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of these indeed, is the supplier to the Gods of stable[1] perfection, establishing all the Gods in, and uniting them to themselves. But another is the primary source of a perfection generative of wholes, exciting things which precede according to essence, to the providence of secondary natures. And a third is the leader of conversion to causes, convolving every thing which has proceeded, to its proper principle. For through this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every thing which aspires after its proper principle, is conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective of things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intellect which is established according to energy in one, all these are suspended from the one perfection of the Gods, and being referred to it, some are allotted a greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods. For this has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is the we of the Gods, not being such as the one of souls, or of bodies; since these indeed are in a kindred manner conjoined with multitude, and are co-mingled with essences. But the unities of the Gods are self-perfect, and subsist prior to essences,
- ↑ For γονιμου it is necessary to read μονιμου.
