With respect to Tethys, as the name indeed evinces, she is the most ancient, and the progenitor, of the Gods, in the same manner as it is fit to acknowledge of the mother Rhea. For theologists denominate another Goddess prior to her, Maia. Thus, Orpheus, Maia, of Gods supreme, immortal Night, What mean you, say? But according to the etymology of Plato, she is a certain fontal deity. For the undefiled and pure, and that which percolates are signified through her name. For since Ocean produces all things, and is the source of all motions, whence also it is called the generation of the Gods, Tethys separates the unical cause of his motions into primary and secondary motions. Hence Plato says, that she derives her appellation from _leaping_ and _percolating_. For these are separative names, in the same manner, as he says in the Sophista, (το ξαινειν και κερκιζειν) to card, and to separate threads in weaving with a shuttle. Ocean, therefore, generating all motion collectively, whether divine, or intellectual, or psychical, Tethys separating both internal and external motions, is so called from causing material motions to leap and be percolated from such as are immaterial. Hence, the separating characteristic is adapted to the female, and the unical[146] to the male, Plato, therefore, would assert such peculiarities as these, of Ocean and Tethys, and does assert them in the Cratylus. But according to the divine Jamblichus, Tethys must be defined to be the supplier of position and firm establishment. From all that has been said, however, it may be summarily asserted that Tethys is the cause of permanency, and a firm establishment of things in herself, separating them from the motions that proceed externally. In short, Ocean is the cause of all motion, intellectual, psychical, and physical to all secondary natures; but Tethys is the cause of all the separation of the streams proceeding from Ocean, imparting to each a proper purity in the motion adapted to it by nature; through which each, though it may move itself, or though it may move other things, yet moves in a transcendent manner. But theologists manifest that Ocean is the supplier of all motion, when they say that he sends forth ten streams, nine of which proceed into the sea; because it is necessary, that of motions nine should be corporeal, but that there should be one alone of the essence which is separate from bodies, as we are informed by Plato in the Laws.[147] Such divine natures, therefore, as the mighty Ocean generates, these he excites to motion, and renders them efficacious. But Tethys distinguishes these, preserving generative causes pure from their progeny, and establishing them in energies more ancient than those that proceed into the external world. And thus much concerning each of these divinities, Ocean and Tethys.