In the next place let us direct our attention to the intelligible. It is denominated, therefore, in opposition to that which is sensible and which is apprehended by opinion in conjunction with sense. For the intelligible is first unfolded into light in the most principal causes. For soul is indeed intelligible, is of this allotment, is exempt from sensibles, and obtains an essence separated from them. Prior to soul also intellect is intelligible, for we rather think it fit to arrange soul in the middle, than to connumerate it with the first essences. That likewise is denominated intelligible, which is more ancient than intellect, which replenishes intelligence, and is itself by itself perfective of it, and which Timæus arranges prior to the demiurgic intellect and intellectual energy, in the order of a paradigm. But beyond these is the divine intelligible, which is defined according to union itself, and a divine hyparxis. For this is intelligible as the object of desire to intellect, as perfecting and comprehending intellect, and as the plenitude of being. In one way, therefore, we must denominate the intelligible as the hyparxis of the Gods; in another way as true being and the first essence; in another way as intellect and all intellectual life; and in another way as soul and the psychical order. It is likewise necessary not to fashion the different natures of things conformably to names. Such, therefore, is the order of this triad; so that what is divine indeed is unmingled and ranks as the first; that which is immortal is the second; and that which is intelligible the third. For the first of these is deified being; the second is life subsisting according to the immortality of the Gods; and the third is intellect, which is denominated intelligible in consequence of being replete with union. CHAPTER XXVII.