by energizing intellectually, and generates from inward, externally proceeding energy, thus also he wishes the mundane Gods first to learn and understand the will of their father, and thus afterwards to imitate his power. In the next place, the demiurgus says, “Three genera of mortals yet remain to be produced. Without the generation of these therefore, the universe will be imperfect; for it will not contain every kind of animal in its spacious extent. But it ought to contain them that it may be sufficiently perfect. Yet if these are generated and participate of life through me they will become equal to the Gods.” On these words Proclus observes: The most total, first, and most divine of ideas, not only give subsistence to such mundane natures as are perpetual, in an exempt manner, but likewise to all mortal natures, according to one united cause. For the idea of winged natures which is there is the paradigm of all winged animals whatever; the idea of the aquatic, of all aquatic; and the idea of the pedestrial, of all pedestrial animals. But the progressions of intelligibles into the intellectual orders, become the sources of division to united ideas, produce into multitude total causes, and unfold the definite principles of multiform natures. For there is no longer in intelligibles one intellectual cause of all aerial animals; since there is not a separate intellection of perpetual animals of this kind; nor one intellectual cause of aquatic, nor in a similar manner of terrestrial animals; but the power of difference [in the intellectual order] minutely distributes the whole into parts, and monads into numbers. Hence the causes of divine animals, according to which the demiurgus gives subsistence to the orders of Gods and dæmons that produce generation, exist in him separate from the causes of mortal natures, according to which he calls on the junior Gods to generate mortal animals. For the demiurgus precedes the generative energy of these Gods, and makes by merely saying that a thing is to be made. For the words of the father are demiurgic intellections, and his intellections are creations; but a proximate making is adapted to the multitude of Gods. And again you see how the order of effective and generative causes is unfolded into light. For the choir of mundane Gods produces indeed mortal animals, but in conjunction with motion and mutation.[84] And the demiurgus also produces them but by speaking, viz. by intellection. For he speaks indeed, intellectually perceiving, and immoveably and intellectually. Animal itself also produces them; for it contains the one cause of all winged, of all aquatic, and of all terrestrial animals. But it produces them with silence, by its very essence and intelligibly. For the demiurgic speech receives indeed the paternal silence, but the intellectual production, the intelligible cause, and the generation which subsists according to energizing, the providence according to existence.