For as every thing in generation is adorned with forms from essences, thus also the peculiarities of hyparxes extend to all essences from superessential natures. For generation is the image of essence; but essence has its progression according to superessential union. The genus of similitude, therefore, is primarily in the Gods; but is divided secondarily in intellectual forms. And on this account the progressions of the whole of things are according to similitude; but the conversions of all things to their principles are through similitude, it being said that all things proceed, and receive the power of conversion from divinity. The intelligible paradigm indeed preassumes in itself the occult cause of the assimilative Gods. For it is not sluggish from itself, and established unprolific. But it produces all things essentially assimilated to itself, constitutes them paternally, and is by its very being alone. It likewise imparts by illumination hyparxis to secondary natures, and the power of assimilation to itself. But again, that which is demiurgic of the divine genera, being suspended from the precedaneous cause of the intelligible paradigm, and adhering to, and energizing about it, assimilates indeed all things both to itself and the paradigm, but does not define its proper hyparxis in the genus of similitude. For it comprehends intellectually and unitedly the causes of the similitude of wholes, and employs such like genera of Gods as ministrant to the generation of secondary natures. But the tribe of ruling Gods, being wholly arranged in the partible orders, but first unfolding the intellectual fabrication of the father, is suspended indeed from him[6] through the similitude of the causes pre-existing in him, but extends and expands all things to the demiurgic union. It converts, however, the partible genera of the Gods to impartible intellectual sameness. But it assimilates the proceeding orders to the intelligible paradigms, and gives completion to the one series of all beings. Very properly, therefore, do those who are wise in divine concerns assert, that the last triad of intelligibles is the cause of the fontal and ruling Gods, and that the whole series of rulers subsists about the intellectual father. For the genus of assimilating natures pertains to the perfect paradigm, just as the genus of things assimilated pertains to the extremity of the intellectual order. For all things are assimilated to the first paradigm, and the conversion of all secondary natures to it is through similitude. And with the demiurgus of wholes, the cause of intellectual sameness and difference is united, being partibly unfolded into light through the power of similitude and dissimilitude, and producing the one and whole form of that fabrication in all beings through divided energies, and the separations of essence. Through these things, therefore, we have reminded the reader, that the first and most total of the partible divine genera, and which is united