 The noetic process also explains the multiplicity of intelligibles: the Aristotelian idea of the First Principle as noesis noeseos is interpreted by means of Themistius’ idea of Its knowing all things through Itself (Ilāhiyyāt, VIII, 6, 359, 15–360, 10; Commentaire Lambda: 13; Pines 1987; Bertolacci 2006), but in the Principle’s thinking the multiple is intellected as a “whole” and “at once” and appears to be reduced to something unique (to one intelligible). Thus, its order (tartīb), the syllogistic concatenation of intellection that corresponds to reality, is a consequent of divine intellection and is in a sense relocated from the thought of the First Principle to that of its immediate effects (Ilāhiyyāt, VIII, 7, 362, 17–366). 