From the intellectual[40] Gods, therefore, [i.e. from the assimilative rulers] an immaterial and divine intellect is suspended. But a separate and total intellect is an intellect of this kind. Hence also these Gods are called intellectual. For according to their hyparxes, they are beyond essence and multitude; but according to the participations of them which receive the illumination of a progression of this kind, they are called assimilative. For because they have intellectual hypostases, and perfect powers, since intellect is the last of their participants, and the intellectual peculiarity defines their whole essence,--hence they are allotted this appellation. Of the mundane Gods, indeed, an intellectual nature participates primarily, an undefiled soul also participates of them, and that portion of the world together with which they render the whole world, an intellectual and divine animal, emitting the splendour of themselves as far as to bodies, and imparting to these a vestige of their own peculiarity. It is necessary, therefore, that the orders which are between both these, should rejoice in certain additions, by which they are more multitudinous than the intellectual Gods, and in progressions into participants; but that they should be more singular and simple than the mundane Gods. For the diminutions of the divine essences multiply the receptacles that are suspended from them. Hence, together with the intellectual peculiarity, these Gods assume the psychical power, in order that by the incorporeal nature, they may have the supermundane [property,] but by the psychical, they may be more manifold than the intellectual Gods.