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 by you as an argument of the Synoche established in the middle, that a twofold habitude of it is delivered, one, towards intelligibles, but the other towards intellectuals. For it is said to see the things above, and to generate a pure intellect. Hence, of intelligibles it is the intelligence, but of intellectuals the intelligible. For the cause of intellect subsists prior to an intellectual cause, and that which is at once both these, especially gives completion to the middle order of intelligibles and intellectuals. For the collective deity, perceiving intelligibles, or rather being united to them, does not primarily give subsistence to a divine intellect. And the perfective deity, producing together with the middle divinity intellectuals, proximately perceives intellectually the celestial order, and not the intelligibles prior to the heaven. But the middle divinity alone, occupying the intelligible and intellectual centre, equally indeed extends to both, but perceiving intelligibles intellectually, it is the cause of intellectuals intelligibly. Since however, habitude to its causes precedes the power in it which is generative of intellectuals, Socrates beginning from this habitude, delivers also a second power as suspended from it. But sight directed to things above is very properly assigned the appellation of celestial, as seeing the things above. This therefore, perfectly defines for us a habitude more ancient than the connectedly-containing order, jointly assuming it to be intellectual as with reference to intelligibles, and sight as with reference to the objects of sight, though it intellectually perceives itself, and is intelligible in itself. But the intelligible of it, as with reference to that which is primarily intelligible, is allotted an intellectual order. What follows however, unfolds the habitude of this middle to intellectuals. (For Socrates adds,) “Whence also, O Hermogenes, those who are conversant with things on high say that Heaven generates a pure intellect, and that this name is properly assigned to it.” The order therefore, of the Heaven is expanded as a middle in the middle intellectual and intelligible Gods, comprehending at once the intelligible and intellectual in one impartible connexion, subsisting similarly with respect to each of these, and being