On the Mysteries

And these things [are] of a complete harmony, as the similarity of them dissolves and prevails. And when they make the divine referring to the process of divine invocation, which we have prepared for them and of the division of the sweet, because of the extremes for the sake of brevity; and because it is most clearly what remains, or [what is] included of the intermediate... we think to demonstrate only the extremes and the properties that [are] by power, as we leave aside what is knowable from them. Until we differentiate them by making a definition of them. That which is toward the infinite and superior, and causes; and that which is last or left behind, and weaker; and yet, all things are sought at the same time in a unitary way; this, neither last nor gathered, nor innate nor indivisibly. And that which is born immutably, or by power. And that which suddenly gazes and turns back toward the things happening and being managed. And that which is primal and absent? according to the things leaving. And that which follows and [is held in] honor, and the will of the gods, as we bear them. And yet the whole, the most essential union of the celestial wholes. And that which moves from the things of sense. And to proceed from the incomplete to the perfect: And the existing is superior and incomprehensible, superior [to] all indeed, but needing all thus, as being under the limitation of no other; but that by inclination, and not by the common [nature] these things [are] according to desire of the worse, and they themselves all these according to the rest and [of] all the living creatures, and in the parts of them perfect... Remaining, then, humble and of baser things. And the creative art of the all, to the gods likewise, and from itself as, and without need and one activity always purifying from itself. Or in general, it participates in mind, divisible and manifold, from the [things] of the whole, looking back to the protection; and it itself completes the imperfect. From the things in them, they are close; and under the things according to it, to those who hold, it itself is the order; it itself is present before,