If likewise it is requisite that the whole world should be perfect, it is necessary that together with the divine genera we should conceive that the dæmoniacal order was generated prior to our souls, and which receives a triple division, viz. into angels, dæmons properly so called, and heroes. For the whole of this order fills up the middle space between Gods and men; because there is an all-perfect separation or interval between our concerns, and those of the Gods. For the latter are eternal, but the former are frail and mortal. And the former indeed are satisfied with the enjoyment of intellect in energy partially; but the latter ascend into total intellects themselves. On this account, there is a triad which conjoins our concerns with the Gods, and which proceeds analogous to the three principal causes of things; though Plato is accustomed to call the whole of this triad dæmoniacal. For the angelic is analogous to being, or the intelligible which is first unfolded into light from the ineffable and occult fountain of beings. Hence also, it unfolds the Gods themselves, and announces that which is occult in their essence. But the dæmoniacal is analogous to infinite life. On which account it proceeds every where according to many orders, and is of a multiform nature. And the heroic is analogous to intellect and conversion. Hence also, it is the inspective guardian of purification, and is the supplier of a magnificent and elevated life. Farther still, the angelic indeed proceeds according to the intellectual life of the demiurgus. Hence it also is essentially intellectual, and interprets, and transmits a divine intellect to secondary natures. But the dæmoniacal proceeds according to the demiurgic providence of wholes, governs nature, and rightly gives completion to the order of the whole world. And the heroic again, proceeds according to the convertive providence of all these. Hence, this genus likewise is elevated, raises souls on high, and is the cause of a grand and vigorous energy.