place, intellect, which is prior to soul, is intelligible. In the third
place, that which is more ancient than intellect, which replenishes
intelligence and is essentially perfective of it, is called intelligible;
and this is the intelligible which Timaeus in Plato places in the order
of a paradigm, prior to the demiurgic intellect and intellectual energy.
But beyond these is the divine intelligible, which is defined according
to divine union and hyparxis. For this is intelligible as the object of
desire to intellect, as giving perfection to and containing it, and as
the completion of being. The highest intelligible, therefore, is that
which is the hyparxis of the gods; the second, that which is true being,
and the first essence; the third, intellect, and all intellectual life;
and the fourth, the order belonging to soul.

Logismos, reasoning. When applied to divinity as by Plato in the Timaeus,
signifies a distributive cause of things.

On account of which; with reference to which; through which; according to
which, from which; or in which; viz. [Greek: di o, uph' ou, di ou, kath'
o, ex ou]. By the first of these terms, Plato is accustomed to denominate
the final cause; by the second the paradigmatic; by the third, the
demiurgic; by the fourth, the instrumental; by the fifth, form; and by
the sixth, matter.

Orectic. This word is derived from [Greek: orexis], appetite.

Paradigm, [Greek: paradeigma]. A pattern, or that with reference to which
a thing is made.

The perpetual, [Greek: to aidion]. That which subsists forever, but through
a connection with time.