Plato, however, delivered to us the order of the plenitudes (πληρωματων)[193] of the world, according to progression, in what he before said, when the demiurgus placing intellect in soul, and soul in body fabricated[194] the universe, but in the present passage, he unfolds to us the order according to conversion. And in the first place, he assumes two contraries in the universe, adds two media to these, and unites them through analogy. Afterwards giving completion to the world, by rendering it a whole of wholes, he surrounds it with an intellectual [i.e. with a spherical] figure, gives it the power of participating a divine life, and a motion imitating intellect.[195] Always, likewise, causing the world to be more perfect by the additions, he introduces soul into it as her proper place of abode, and fills all things with life, but different things with a different life. He also inserts intellect in soul, and through this conjoins her with her fountain. For the soul of the universe participating of intellect, is connected with intelligibles themselves. And thus he ends at the principle from which the mundane intellect, soul and the body of the world proceed. For giving a three-fold division to the universe, viz. into intellect, soul, and body, he discusses in the first place the two latter which are subordinate. For such is the mode according to conversion. And he terminates indeed the discussion of the body of the world, having unfolded its essence, its figure, and its motion. But the theory of soul is connected with this, just as the body itself of the world is suspended from a divine soul.