VI.  Thus then and for these reasons, He gave being to the world of thought, as far as I can reason on these matters, and estimate great things in my own poor language.  Then, when His first Creation was in good order, He conceives a second world, material and visible; and this a system of earth and sky and all that is in the midst of them; an admirable creation indeed when we look at the fair form of every part, but yet more worthy of admiration when we consider the harmony and unison of the whole, and how each part fits in with every other in fair order, and all with the whole, tending to the perfect completion of the world as a Unit.  This was to shew that He could call into being not only a nature akin to Himself, but also one altogether alien to Him.  For akin to Deity are those natures which are intellectual, and only to be comprehended by mind; but all of which sense can take cognizance are utterly alien to It; and of these the furthest removed from it are all those which are entirely destitute of soul and power of motion.

#2ʹ. Οὕτω μὲν οὖν ὁ νοητὸς αὐτῷ καὶ διὰ ταῦτα ὑπέστη κόσμος, ὡς ἐμὲ γοῦν περὶ τούτων φιλοσοφῆσαι, μικρῷ λόγῳ τὰ μεγάλα σταθμώμενον. Ἐπεὶ δὲ τὰ πρῶτα καλῶς εἶχεν αὐτῷ, δεύτερον ἐννοεῖ κόσμον, ὑλικὸν καὶ ὁρώμενον: καὶ οὗτός ἐστι, τὸ ἐξ οὐρανοῦ, καὶ γῆς, καὶ τῶν ἐν μέσῳ σύστημά τε καὶ σύγκριμα: ἐπαινετὸν μὲν τῆς καθ' ἕκαστον εὐφυΐας, ἀξιεπαινετώτερον δὲ τῆς ἐξ ἁπάντων εὐαρμοστίας καὶ συμφωνίας, ἄλλου πρὸς ἄλλο τι καλῶς ἔχοντος, καὶ πάντων πρὸς ἅπαντα, εἰς ἑνὸς κόσμου συμπλήρωσιν: ἵνα δείξῃ, μὴ μόνον οἰκείαν ἑαυτῷ φύσιν, ἀλλὰ καὶ πάντη ξένην ὑποστήσασθαι δυνατὸς ὤν. Οἰκεῖον μὲν γὰρ θεότητος, αἱ νοεραὶ φύσεις, καὶ νῷ μόνῳ ληπταί: ξένον δὲ παντάπασιν, ὅσαι ὑπὸ τὴν αἴσθησιν: καὶ τούτων αὐτῶν ἔτι ποῤῥωτέρω, ὅσαι παντελῶς ἄψυχοι καὶ ἀκίνητοι.