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quisite to attribute to them these peculiarities, which are by no means appropriate? And thus much concerning this division, for it would be superfluous to make any further mention of it. But it is requisite that your doubts respecting this distinction should be properly considered, as the discussion of them pertains to the sacerdotal province.
Farther still, having said "that pure intellects are inflexible, [i. e. not to be changed or altered] and unmingled with sensibles," you doubt, "whether it is requisite to pray to them." But I think it is necessary to pray to no others than these. For that in us which is divine, intellectual,[1] and one, or intelligible, if you are willing so to call it, is most clearly excited in prayer; and, when excited, vehemently seeks that which is similar to itself, and becomes copulated to perfection itself. But if it should appear to you to be incredible, that an incorporeal nature can be capable of hearing sounds, and it should be urged by you, that for this purpose the sense of hearing is requisite, that it may apprehend what is said by us in prayer; you willingly forget the excellency of primary causes, which consists in both knowing and
- ↑ For νοητον here, it is obviously necessary to read νοερον.
