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 presence of both these, comprehends the prolific energy, the quiet motion, and the stable intellection of intelligibles. But the celestial profundity, is the one continuity of the whole triad, and the middle deity which conjoins the whole celestial order, proceeding indeed from the intelligible comprehension, but ending in the celestial arch, which defines the boundary of the whole of the heaven. There is therefore, one union and connexion of all this triad, and an indissoluble progression from the back as far as to the arch, through this middle deity which is connascent with both the extremes, and which unfolds indeed the connective multitude, but on each side is bounded by the extremes; one of which comprehends it supernally, but the other from beneath bounds its progression.

The celestial arch therefore remains, which is the boundary beneath of the triad, and this is also the case with the intellect which is in it, being filled indeed by life, but united by the intelligible, and converting all the triad to its principle. For the arch also is similar to the back of the heaven, though according to interval it is less. Through subjection therefore it is diminished; but through similitude it is converted to the celestial summit. And this is the celestial intellect which is the proximate sunocheus of the subcelestial arch. Hence each arch is called the intellectual boundary of the intelligible and intellectual Gods. The whole connective triad therefore, is allotted such a division as this; the back (το νωτον) according to the intelligible (κατα το νοητον); the profundity according to life; and the arch according to intellect. But the whole of it is one and continued, because that which connects all other things, ought much more to be connective of itself. For each peculiarity of the Gods begins its energy from itself; the peculiarity indeed, which is collective, fixing itself collectively in the highest union; that which is convertive of wholes, converting itself to the principle; and that which is undefiled preserving itself prior to other things pure from matter. Hence the connective peculiarity also, prior to its