And I indeed admire those Platonists that attribute to intellect the knowledge of all things, of individuals, of things preternatural, and in short, of evils, and on this account establish intellectual paradigms of these. But I much more admire those who separate the intellectual peculiarity from divine union. For intellect is the first fabrication and progeny of the Gods. These therefore assign to intellect whole and first causes, and such as are according to nature, and to the Gods a power which is capable of adorning and generating all things. For The One is every where, but whole is not every where. And of The One indeed matter participates and every being; but of intellect and intellectual species and genera, all things do not participate.

Καὶ ἔγωγε θαυμάζω μὲν καὶ τῶν Πλατωνικῶν τοὺς πάντων τὴν γνῶσιν ἀποδόντας τῷ νῷ͵ καὶ τῶν ἀτόμων λέγω καὶ τῶν παρὰ φύσιν καὶ ὅλως τῶν κακῶν͵ καὶ διὰ τοῦτο νοερὰ καὶ τούτων παραδείγματα θεμένους. Πολλῷ δ΄ ἂν μᾶλλον ἀγασθείην τοὺς διακρίνοντας μὲν τὴν νοερὰν ἰδιότητα τῆς θείας ἑνώσεως (καὶ γὰρ ὁ νοῦς δημιούργημα καὶ γέννημα τῶν θεῶν ἐστὶ τὸ πρώτιστον)͵ τῷ δὲ νῷ τὰ ὅλα καὶ πρώτιστα καὶ κατὰ φύσιν ἀποδόντας αἴτια͵ καὶ τοῖς θεοῖς τὴν πάντων κοσμητικὴν καὶ γεννητικὴν δύναμιν· τὸ γὰρ ἓν πανταχοῦ͵ τὸ δὲ ὅλον οὐ πανταχοῦ· καὶ τοῦ μὲν ἑνὸς καὶ ἡ ὕλη μετέσχε καὶ ἕκαστον τῶν ὄντων͵ νοῦ δὲ καὶ τῶν νοερῶν εἰδῶν τε καὶ γενῶν οὐ πάντα.