If, however, this intellect is essentially intellect, since Timæus indicating that the essence of intellect is the same with its intellection, denominates it divine; for he says, that soul receiving a divine intellect led an upright and wise life; if, therefore, this be the case, it is necessary that the whole world should be suspended from its divinity, and that motion indeed should be present to this universe from soul, but that its perpetual permanency and sameness of subsistence should be derived from intellect, and that its one union, the conspiration in it and sympathy, and its all-perfect measure should originate from that unity,[108] from which intellect is uniform, soul is one,[109] every being is whole and perfect according to its own nature, and every thing secondary together with perfection in its own proper nature, participates of another more excellent peculiarity, from an order which is always established above it. For that which is corporeal being alter-motive, derives from soul the representation of self-motive power, and is through it an animal. But soul being self-motive participates of a life according to intellect, and energizing according to time, possesses a never-ceasing energy, and an ever-vigilant life from its proximity to intellect. And intellect possessing its life in eternity, always subsisting essentially in energy,[110] and fixing all its stable intellection at once in intellect, is entirely deific through the cause prior to itself. For it has twofold energies as Plotinus says, some as intellect, but others as being inebriated with nectar. And elsewhere he observes, that this intellect, by that which is prior to itself and is not intellect, is a god; in the same manner as soul, by its summit which is above soul, is intellect; and as body, by the power which is prior to body, is soul. All things therefore, as we have said, are suspended from _the one_ through intellect and soul as media. And intellect indeed has the form of unity; but soul has the form of intellect; and the body of the world is vital. But every thing is conjoined with that which is prior to itself. And of the natures posterior to these, one in a more proximate, but the other in a more remote degree, enjoys that which is divine. And divinity, indeed, is prior to intellect, being primarily carried in an intellectual nature; but intellect is most divine, as being deified prior to other things; and soul is divine, so far as it requires an intellectual medium. But the body which participates of a soul of this kind, so far as body indeed, is also itself divine; for the illumination of divine[111] light pervades supernally as far as to the last dependencies; yet it is not simply divine; but soul, by looking to intellect, and living from itself, is primarily divine.