For again, considering the affair in another way, since soul presents itself to the view, and the one fountain of whole souls, in pure [intellectuals,] and constitutes all things in conjunction with the demiurgus, is it not necessary that the supermundane Gods should participate of the psychical peculiarity? For the Gods that are divided about the world, are not filled with the unical soul without a medium, but through other more total media, which do not proceed out of the monad, [i.e. out of Juno, or the crater,] and possess an eternal life. From thence, therefore, that is, from the crater of souls, the presence of soul is derived to the ruling and liberated Gods. For the demiurgus Jupiter also, as Socrates says in the Philebus, possessing in himself a royal soul, and a royal intellect, according to the reason of cause, and generating according to the whole of himself those Gods that are of a ruling characteristic among the supermundane and mundane divinities, entirely likewise imparts the intellectual and the psychical peculiarity. But the supermundane Gods indeed, being primarily unfolded into light, participate more of an intellectual essence. Hence also, the psychical peculiarity is in them occultly. But the Gods who are allotted the middle order, cause the psychical peculiarity, indeed, to shine forth, yet subsisting with a more abundant separation (than in the supermundane Gods.) The mundane Gods, however, perfectly unfold the psychical peculiarity into light; since intellect also, was indeed occultly in the first intellectuals, but exhibits a fore-running light in the middle, and shines forth in the last intellectuals. And the supermundane Gods, indeed, being perfectly [supermundane] derive the power of soul from the intellectual[41] crater, or the royal soul in the demiurgus; but they pre-establish in themselves another monad of the divided psychical genera. The liberated however, now communicating in essence with the mundane Gods, have the psychical peculiarity from a twofold source, i.e. from the fountain of total animations, and from the assimilative principle. And in the last place, the mundane Gods receive the illuminations of all the divinities prior to them. Hence also, they rule over the universe, imitating the liberated Gods, adorn sublunary natures with forms, and assimilate them to intellectual paradigms, imitating the ruling Gods. They likewise pour forth the whole of the life which is inseparable [from body,] from the one fountain of souls, establishing it as an image [of the life which is separate from a corporeal nature] and conjoin themselves to this fountain.