If, however, you investigate the mode of the knowledge and truth of the Gods, concerning all things that have a subsistence in any respect whatever, it is ineffable and incomprehensible by the projecting energies of the human intellect; but is alone known to the Gods themselves. And I indeed admire those Platonists that attribute to intellect the knowledge of all things, of individuals, of things preternatural, and in short, of evils, and on this account establish intellectual paradigms of these. But I much more admire those who separate the intellectual peculiarity from divine union. For intellect is the first fabrication and progeny of the Gods. These therefore assign to intellect whole and first causes, and such as are according to nature, and to the Gods a power which is capable of adorning and generating all things. For _the one_ is every where, but whole is not every where. And of _the one_ indeed matter participates and every being; but of intellect and intellectual species and genera, all things do not participate. All things therefore are alone from the Gods, and real truth is with them who know all things unically. For on this account also, in oracles the Gods similarly teach all things, wholes and parts, things eternal, and such as are generated through the whole of time. For being exempt from eternal beings, and from those that exist in time, they contract in themselves the knowledge of each and of all things, according to one united truth. If therefore any falsehood occurs in the oracles of the Gods, we must not say that a thing of this kind originates from the Gods, but from the recipients, or the instruments, or the places, or the times. For all these contribute to the participation of divine knowledge, and when they are appropriately co-adapted to the Gods, they receive a pure illumination of the truth which is established in them. But when they are separated from the Gods through inaptitude, and become discordant with them, then they obscure the truth which proceeds from them. What kind of falsehood therefore can be said to be derived from the Gods, who produce all the species of knowledge? What deception can there be with those who establish in themselves the whole of truth? In the same manner, as it appears to me, the Gods extend good to all things, but always that which is willing and able receives the extended good, as Socrates says in the Phædrus. And a divine nature indeed is causeless of evil, but that which departs from it, and gravitates downward, is elongated through itself; thus also, the Gods indeed are always the suppliers of truth, but those natures are illuminated by them, who are lawfully their participants. For the Elean wise man says, that the eye of the soul in the multitude, is not strong enough to look to the truth.