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 is that which is most vital itself of life, he calls it circulation, as comprehending circularly, and on all sides all other lives, and divine intellections. For on account of this, souls also which are elevated to it, are perfected according to intellection, and are conjoined with intelligible spectacles. The circulation of the heaven, however, is always established after the same manner. For it is an eternal, whole, one, and united intelligence. But the circulation of souls is effected through time, subsists in a more partial manner, and is not an at-once-collected comprehension of intelligibles. Souls, therefore, are carried round in a circle, and are restored to their pristine state, the celestial circulation always remaining the same. Because, however, it gives completion to the bond of the intelligible and intellectual Gods, and connects all the orders in their abiding, proceeding, and returning, Socrates calls it celestial. For Timæus says, that this [sensible] heaven also, compresses on all sides the elements that are under it, and that on this account, no place is left for a vacuum. As, therefore, the apparent heaven is connective of all things that are under it, and is the cause of continuity, coherence and sympathy, (for the intervention of a vacuum would interrupt the continuity of things, and the subversion of this continuity would destroy the sympathy of bodies) thus also that intellectual heaven, binds all the multitudes of beings into an impartible communion, illuminating each with an appropriate portion of connexion. For intellect participates of the connective cause in one way, the nature of soul in another, and a corporeal state of being in another. For through the highest participation of connexion, intellect is impartible; but through second measures of participation, soul is partible and impartible, according to one mixture; and through an ultimate diminution, bodies possessing a partible hypostasis, at the same time remain connected, and do not in consequence of being dissipated perish, but enjoy their own division and imbecility. The whole of the connective triad therefore, is denominated heaven according to the hyparxes of itself; but the breadth of life which is spread under it is called circulation. For in things apparent to sense, the period of the heavens is motion, and is as it were the life of body.