Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

I say:
mediator, participates in this characteristic. This proves that
the intellects which are effects are different species, that
they only participate in intellectuality and are besides this
distinguished by specific differences, and that likewise the
First participates with all the other intellects in this
intellectuality. The philosophers, therefore, are either in plain
contradiction to their own fundamental thesis, or have to
affirm that intellectuality does not constitute God’s essence.
And both positions are absurd according to them.
If you have understood what we have said before this, that there are
things which have a term in common not univocally or equivocally, but by
the universality of terms analogically related to one thing, and that the
characteristic of these things is that they lead upwards to a first term in
this genus which is the first cause of everything to which this word refers,
like warmth, which is predicated of fire and all other warm things, and like
the term ‘existent’ which is predicated of the substance and all other
accidents, and like the term ‘movement’ predicated of motion in space and
all the other movements, you will not have to occupy yourself with the
mistakes in this reasoning. For the term ‘intellect’ is predicated
analogically of the separate intellects according to the philosophers, and
there is among them a first intellect which is the cause of all the other
intellects, and the same thing is true of substance. And the proof that they
have not one nature in common is that some of them are the causes of
others and the cause of a thing is prior to the effect, and the nature of
cause and effect cannot be one in genus except in the individual causes,
and this kind of community is contradictory to genuine generic community,
for things which participate in genus have no first principle which is the
cause of all the others-they are all of the same rank, and there is no
simple principle in them-whereas the things which participate in something
predicated of them analogically must have a simple first principle. And in
this First no duality can be imagined, for if a second were assumed, it
must be of the same level of existence and of the same nature as the
First, and they would have one nature in common in which they would
participate by generic participation and would have to be distinguished
through specific differences, additional to the genus, and both would be
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