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CHAP. X. however receives forms alone; but the mother and nurse of the Gods, not only receives, but also constitutes and generates secondary natures, together with the father. Nor does this generative deity produce from herself into an external place, her progeny, and separate them from her own comprehension, in the same manner as the natures which generate here, deliver their offspring into light external to themselves; but she generates, comprehends and establishes all things in herself. Hence also she is the place of them, as being a seat which on all sides contains them, and as by her prolific, and primarily efficient powers, preoccupying and containing in herself, all the progressions, multitude and variety of secondary natures. For all beings subsist in the Gods, and are comprehended and saved by them. For where can they recede from the Gods, and from the comprehension which is in them? And how, if they depart from them, can they remain even for the smallest portion of time? In a particular manner however the powers which are generative of divine natures, are said to comprehend their progeny, so far as they are the proximate causes of them, and constitute their essence with a more abundant division, and a more particular providence. For paternal causes produce secondary natures uniformly, exemptly, and without coordination, and comprehend, but unically their own progeny. And in simplicity indeed, they preoccupy the variety of them; but in union their multitude. It is evident therefore, from what has been said, that the supercelestial place is intelligible, and after what manner it is intelligible. In addition to these things also it is evident, how it is feminine; for place is adapted to generative Gods through the above-mentioned causes. And the meadow is the fountain of a vivific nature, as will be shortly demonstrated. Socrates likewise assumes all the divine natures that are in this place to be of this kind, [viz. to be of the feminine genus] I mean science herself, justice herself temperance herself, truth herself, and Adrastia; which may especially be considered as a certain indication, that Plato particularly attributes the feminine to this order, and not only other theologists.