For, in short, similitude will have in itself an hypostasis analogous to the paternal causes, and to the causes which convert to principles. But the hypostasis of dissimilitude is analogous to prolific causes, and to those that preside over multitude and division. For similitude indeed proceeds analogous to intelligible bound,[32] but dissimilitude to intelligible infinity. Hence the former is collective, but the latter separative of progressions. Since, however, every divine nature begins its own energy from itself, and though its energy is directed to secondary natures, and it imparts its own peculiarity to things subordinate, yet it establishes and defines itself according to that energy, prior to other things;--this being the case, that which supplies other things with the participation of the similar[33] and the dissimilar, from itself, will entirely possess in itself this similitude and dissimilitude. It is also mingled from both these, though here similitude is emitted in a greater degree, and there dissimilitude. For generative are united to paternal causes, and unpolluted causes to those that hasten to proceed to every thing. Twofold co-ordinations likewise of the divine genera, are connected with each other, energize together with, and subsist in each other. For the genus of the ruling Gods, is similar and dissimilar to itself, and to other things. But being similar and dissimilar to itself, it conjoins itself[34] to, and separates itself from its principles, preserving the proper boundaries of progression. That, however, which is similar and dissimilar to other things, converts and congregates other things to itself, and separates them from itself. Such, therefore, are the peculiarities of these Gods.