that are in this place, to be of this kind, [viz. to be of the feminine genus] I mean science herself, justice herself, temperance herself, truth herself, and Adrastia; which may especially be considered as a certain indication, that Plato particularly attributes the feminine to this order, and not only other theologists. CHAPTER XI. What therefore is the cause through which Plato in the first place celebrates this deity negatively, analogous to _the one_? And what are the negations? For he denominates it, without colour, without figure, and without contact. And he takes away from it these three hyparxes, colour, figure, and contact. I say therefore, that this order being the summit of the intellectual Gods, is unknown and ineffable, according to its peculiarity, and is [only] to be known through intelligible impressions. For being the summit of intellectuals, it conjoins itself with intelligibles. For how could intellectuals be conjoined with intelligibles, unless they antecedently constituted an intelligible transcendency of themselves? But what connexion and communion could be surveyed of the whole orders of things, unless the extremities of such as are first possessed a certain similitude to the beginnings of such as are second? For on account of this similitude, these are connascent with each other, and all things subsist according to one series. As therefore, the end of intelligibles was intellectual, so likewise the beginning of intellectuals is allotted an intelligible hyparxis. And each of these indeed is intelligible; but the one is intelligible simply; and the other is not intelligible without the addition of the intellectual. These therefore, are consubsistent with each other. And the one indeed, is the paternal cause of the whole of things, so far as it is intelligible, and the intellectual which is in it is extended intelligibly. But the other is generatively constitutive of the same things, because it is intellectual, and intelligible good presides in the intellectual genus. All things therefore, are from both, exemptly indeed, from the intellectual of intelligibles, but coordinately, from the intelligible of intellectuals. And both indeed, rejoice in unknown hyparxes; and are alone, as Plato says, known by intelligible, mystic, and ineffable impressions. Hence also he calls the attempt boldness which endeavours to unfold the arcana concerning them, and to explain by words their unknown union.