In the next place, therefore, we shall discuss the manner in which the Gods who illuminate the breadth of imparticipable life proceed from the intelligible Gods. Since then the intelligible Gods establish in themselves 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,[209] 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 themselves, 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 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 every where 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 themselves into light from the intelligible Gods, may through these things be recollected.