VII. But we say that intellect is the image of this most excellent nature. For it is necessary to speak more clearly. In the first place, indeed, it is necessary that intellect should in a certain respect be generated, and preserve [in itself] much of its generator; and also that it should have such a similitude to it, as light has to the sun. Its generator, however, is not intellect. How therefore did he generate intellect [so far as it is intellect] ? May we not say, because intellect, by conversion, looks to him ? But the vision itself is intellect. For that which apprehends another thing, is either sense or intellect. And sense indeed may be compared to a line, but the other gnostic powers of the soul to a circle. A circle, however, of this kind is as it were partible. But this is not the case with intellect. Or may we not say that this also is one ? But the one here is the power of all things. Hence intelligence surveys those things of which it is the power, divided as it were from the power; for otherwise it would not be intellect. For intellect now possesses from itself a co-sensation as it were of the great extent of its power; in which power, its essence, consists. Intellect, therefore, through itself defines its own being, by a power derived from him [i.e. from the first God,] and perceives that essence is as it were one of the parts of and from him, and that it is corroborated by him, and perfected by and from him into essence. It sees, however, itself derived from thence, as something which is as it were partible from that which is impartible; and not only itself, but life, and intellection, and all things, because the first God is nothing of all things. For on this account all things are from him, because he is not detained by a certain form. For he is one alone. And intellect, indeed, in the order of beings is all things. But he on this account is none of the things which are in intellect; and all things which have a subsistence among beings are derived from him. Hence also these are essences. For they are now definite, and each possesses as it were a form. Being, however, ought not to be surveyed in that which is as it were indefinite, but as fixed by bound and permanency. But permanency in intelligibles is circumscription and form, in which also they receive their hypostasis. This intellect, therefore, which deserves the appellation of the most pure intellect, and which is of the genus of intelligibles, originates from no other source than the first principle. And being now generated, it generates together with itself beings, all the beauty of ideas, and all the intelligible Gods. Being, likewise, full of the things which it generates, and as it were absorbing its progeny, it again contains them in itself, and does not suffer them to fall into matter, nor to be nourished by Rhea, as the mysteries and the fables about the Gods obscurely indicate. For they say that Saturn the most wise God was born prior to Jupiter, and that he again contains the things which he generates, in himself, so far as he is full, and an intellect characterized by purity. But after this they say that he generated Jupiter, who was now a boy [i.e., pure and full]. For intellect, being a perfect intellect, generates souL For being perfect it is requisite that it should generate, and since it is so great a power that it should not be un-prolific. Neither here, however, is it possible that the thing generated should be more excellent than the generator ; but being inferior, it is necessary that it should be an image of it. In a similar manner it is requisite that it should be indefinite, but bounded, and as it were invested with form by its generator. But the progeny of intellect is a certain reason, and an hypostasis which energizes dianoetically. This, however, is that which is moved about intellect, is the light of intellect,1 and a vestigie suspended from it. Hence, according to one part of itself it is conjoined with it, and on this account it is replete with and enjoys it, participates of, and intellectually perceives it; but according to another part, it comes into contact with things posterior to itself, or rather, generates them, and which are necessarily inferior to soul. About these, however, we shall speak hereafter. And as far as to these is the progression of divine natures.