secondary natures together with a firm establishment in their causes, make a progression from them. There is likewise one series and alliance of all things; secondary natures always subsisting from those prior to them, through similitude. After what manner, therefore, the intelligible and at the same time intellectual Gods, unfold themselves into light from the intelligible Gods, may through these things be recollected. CHAPTER III. In the next place, let us show how they are divided in their progressions, and what difference the triads of these Gods are allotted with respect to the intelligible triads. These Gods, therefore, are also divided triply, after the above mentioned manner; being conjoined indeed to the intelligible, through their summit; but to the intellectual through their end; and through the middle bond of the extremes, being allotted the peculiarity of each equally, and extending to both the intelligible and intellectual genera of Gods, as the centre of these twofold orders, uniformly containing the communion of wholes. They are likewise divided triply, because in these all things, viz. essence, life, and intellect, are vitally, in the same manner as they are intelligibly in the Gods prior to them, and intellectually in the Gods that derive their subsistence from these. And essence indeed is the intelligible of life; but life is the middle and at the same time the peculiarity of this order; and intellect is the extremity, and that which is proximately carried in intellectuals as in a vehicle. All things therefore subsisting in these Gods, there will be a division of them into first, middle, and last genera. And in the third place, they are divided triply, because it is necessary that life should abide, proceed, and be converted to its principles; since of beings, the first triad was said to establish all things, and prior to other things the second triad. Eternity, therefore, abides stably in the first triad. But the triad posterior to this, is the supplier to wholes [and therefore to all things,] of progression, motion, and life according to energy. And the third triad is the supplier of conversion to the one, and of perfection which convolves all secondary natures to their principles. Hence it is necessary that the intelligible and at the same time intellectual Gods, should primarily participate of these three powers, and should abide indeed in the summit of themselves; but proceeding from thence, and extending themselves to all things, should again be converted to the intelligible place of survey, and conjoin to the beginning of their generation the end of their whole progression.