Chapter XVI: Section III (2)

For if all things proceed from one cause, it is requisite to call that cause, either the good, or more excellent than the good. But if it be more excellent than the good, we ask whether _any thing_ emanates from this cause into beings, and into the nature of beings, or _nothing_? And indeed if nothing, it will be absurd: for we cannot, on this hypothesis, any longer preserve it in the order of a cause; since it is every where requisite that something should be present from the cause to the things caused, and especially from the first cause, from which all things depend, and through which every being exists. But if there is a participation of this first cause in beings, in the same manner as there is of the good, there will be something _more excellent_ than goodness, penetrating into beings from the first cause. For since it is more excellent, and superior to the good, it cannot bestow on secondary natures any thing worse than the benefits distributed by that which is posterior to itself. But what can be more excellent than goodness itself? Since we apply the term more excellent to that which participates more of the good. If then that which is non-good, is not more excellent, it must be posterior to the good. But if, likewise, all beings desire good, how can any thing be prior to this cause? For if good also desires, how can it be good in the most eminent degree? But if it does not desire, must not all beings desire that cause of all, from which they proceed? And if it is the good itself, from which all beings depend, the good must be the principle and first cause of all.

PROPOSITION XIII.

Every Good is endued with a power of uniting its participants,
and every union is good; and _the good itself_, is the same
with _the one_.

For if the good itself is the preserver of all beings, and on this account is desirable by all, but the one itself, preserves and contains the essence of each: (for all things are preserved by the one, and dispersion removes every thing from essence) hence the good causes those things to be one, to which it is present, and contains them by union. But if the one is endued with a congregating and containing power, it perfects every being by its presence: and hence it is good to all things to be united. But if union is essentially good, and good is unific (or unifying), the simply good, and the simply one is the same: at the same time uniting, and benefiting beings. Hence it is, that things which in a certain respect fall from good, are also deprived of the participation of one: and that things which are destitute of the one, because they are replete with separation, are after the same manner likewise deprived of good.

COROLLARY.

Hence both goodness is union, and union is goodness; and the good is the one, and the one is the first good.

Concerning an IMMOVEABLE, and SELF-MOTIVE PRINCIPLE
or CAUSE.

PROPOSITION XIV.

Every being is either immoveable, or moved; and if moved, it is either
moved by itself, or by another.

In the first place if it is moved by itself, it is self-motive, but if by another, it is alter-motive (ἑτεροκίνητον.) Every being therefore, is either immoveable, or self-motive, or alter-motive. For it is necessary, that since there are alter-motive natures, there should be something immoveable, and between these, a self-motive nature. For if every thing alter-motive, when in motion is moved by another, motions are either performed in a circle, or in infinitum. But they can neither subsist in a circle, nor in infinitum, since all beings are terminated by a principle, and the motive nature, is more excellent than the thing moved. Something immoveable therefore will be the first mover. But if this be the case, it is necessary that there should be something self-motive. For should all things stand still, what will that be which is first moved? It cannot be the immoveable itself, for motion is not natural to this. Nor the alter-motive, for it is moved by another. It remains therefore that the self-motive, must be that which is first moved; since it is this which unites the alter-motive to the immoveable, existing as a medium, moving, and at the same time moved. For of those, the one moves alone, and the other is alone moved. Every being therefore, is either immoveable, or self-motive, or alter-motive.

COROLLARY.

From hence also it is evident, that of things which are moved, a self-motive nature is the first, but of things motive, an immoveable nature.

Concerning an INCORPOREAL ESSENCE, and its PROPERTIES.

PROPOSITION XV.

Every thing which is converted to itself, is incorporeal.

For no body is naturally adapted to be converted to itself. For if that which is converted to any thing, is conjoined to that to which it is converted, it is evident that all the parts of a body must be conjoined with all the parts of that which is converted to itself: since self-conversion then takes place, when that which is converted becomes one with that to which it is converted. But this is impossible in body, and in all partible natures. For the whole of that which is partible, is not conjoined with the whole, on account of the separation of the parts which are differently situated. No body therefore is naturally adapted to self-conversion, so that the whole may be converted to the whole. And hence whatever is self-convertive is incorporeal and impartible.

PROPOSITION XVI.

Every thing which is converted to itself, has an essence separate
from all body.

For if it be inseparable from any body, it will not possess some action separable from body. For if essence is inseparable from body, it is impossible that an essential energy should be separable: since in this case energy would be more excellent than essence; because the latter would be indigent of bodies, but the former would be sufficient to itself, without requiring the assistance of body. If then any thing be inseparable according to essence, it must be so likewise according to energy, or indeed more inseparable. But if this be the case, it is not converted to itself. For that which is converted to itself, as it is different from body, has an energy separate from body, neither subsisting through body, nor in conjunction with its nature: since action, and that to which action is directed, is not indigent of body. Hence that which is converted to itself, is entirely separable from bodies.

PROPOSITION XVII.

Every thing which moves itself primarily, is endued with a
self-convertive power.

For if it moves itself its motive energy also is resident in its nature, and the thing moving is at the same time one with the thing moved. For either it moves with a part, but is moved in a part, or the contrary. But if one part is motive, and another part is moved, it will not be essentially self-motive, because it will subsist from non-self-motive natures: and it will appear indeed self-motive, but will not be so essentially. But if the whole moves, and a part is moved, or the contrary, there will be some part in each, which, according to one, will be at the same time both moving and moved[102]: and this will be primarily self-motive. But if one and the same moves and is moved, it will possess with itself the energy of moving, because it is self-motive; but it will be converted to that in which it energises. Every thing therefore primarily self-motive is converted to itself.

PROPOSITION XVIII.

Every thing which supplies being to others, is that primarily which it
bestows on the things supplied.

For if it gives being, it procures the communication from its own essence. But that which it gives is worse than its own essence: and that which it is, is more excellent and perfect. For every artificer of any thing, is more excellent than the nature of the thing fabricated: and hence that which pre-exists in the donor, is more sublime than the gift; for the one is primary, but the other secondary and subordinate. For it is necessary, either that both should be the same, and that there should be one reason of both; or that nothing should be common, or the same in both; or that this should be first, but that the second. But if there be, one and the same reason, or definition, the one will no longer be cause, and the other effect; nor this in itself, but that in the thing given; nor will this be the efficient, but that the effect. But if they have nothing the same, the remainder will not subsist, in consequence of the existence of the other, because it will communicate nothing to its being. It remains therefore, that this which bestows is first; but that which is bestowed is second; among which the being of the one is supplied from the other.

PROPOSITION XIX.

Every thing which is primarily inherent in any of the natures
among beings, is present to all the beings distributed according
to that nature, in one reason, and after the same manner.

For if it be not present to all after the same manner, but to these, and not to those; it is evident that it will not be primarily inherent in that nature. But it will be present with some primarily, and in others which participate sometimes but not always, secondarily. For that which sometimes subsists, and sometimes not, does not exist primarily, nor essentially, but is adventitious, and extrinsically accedes to the natures in which it resides.

Concerning the GRADATION OF BEINGS.

PROPOSITION XX.

The essence of soul is superior to all bodies; and an
intellectual nature is superior to all souls: and the one itself
is superior to all intellectual essences.

For every body is moved by another, but is naturally incapable of moving itself. But it is moved by itself, through the participation of soul: it likewise lives through soul, and by means of its presence, is after a manner self-motive; but when soul is absent it is alter-motive; because it is essentially endued with this nature, but soul is allotted a self-motive essence. For it imparts self-mobility to whatever it supervenes. But soul is much prior to that which it essentially imparts. It is therefore above bodies, as a self-motive essence: since these become self-motive through participation. Again, soul which is moved from itself has the second order from an immoveable nature, existing immoveable in energy; because a self-motive nature precedes all things that are moved, but an immoveable essence, all moving natures. If therefore soul which is self-motive, moves others, it is requisite that an immoveable mover, should be prior to soul. But intellect moves, existing immoveable, and always energising according to the same. For soul participates through intellect of eternal intelligence; in the same manner as body participates through soul of a self-motive nature. For if eternal intelligence, was primarily resident in soul, it would be inherent in all souls; in the same manner as a self-motive nature. And hence this is not primarily inherent in soul. It is therefore requisite, that a first-intellective nature should be prior to soul. Intellect therefore is prior to souls. But the one is prior to intellect. For intellect though immoveable, is not the one: since it understands, and energises about itself. But all beings of whatever kind, participate of the one, but all do not participate of intellect. For it is necessary that those natures should participate of knowledge, to whom a portion of intellect is present; because intellectual cognition, is the principle, and first cause of knowledge. Hence the one is superior to intellect; nor is there any thing superior to the one: for the one is the same with the good. But the good is the principle of all things, as we have demonstrated.

That INTELLECT is not the FIRST CAUSE.

PROPOSITION XXI.

Every order beginning from unity proceeds into some multitude
co-ordinate to unity: and multitude of every order is reduced to
one unity.

For unity possessing the relation of a principle, generates a multitude proper to itself. Hence one series, and one universal order descends from unity into multitude. For there would neither be any order, nor series, if unity was essentially barren. But multitude is again reduced into one common cause of all co-ordinates. For that which is the same in every multitude, does not proceed from one of the things which multitude contains: since that which emanates from one out of many; is not common to all, but is alone peculiar to the property of that one. Since therefore according to every order, there is both a certain communion, coherence, and identity, on account of which _these_ are said to be co-ordinate, and _those_ of another order, it is evident that the sameness of every order proceeds from one principle[103]. There is therefore in every order an unity prior to multitude, affording one reason, and series to the things ordered in itself, as well with respect to each other, as likewise to the whole. For admitting that among things contained under the same series, one thing is the cause of another, yet it is necessary that before all things, there should be a cause that the series is one, and that from it all things should be generated as co-ordinates; not that every thing may be a particular something, but may exist of this particular order.

COROLLARY.

From hence it is evident that both one and multitude, is inherent in the nature of body, and that one nature has many coherent natures, and that many natures depend on the one nature of the universe. And this property belongs to the order of souls, to begin from one first soul, and to descend into a multitude of souls, and to reduce multitude into one. And to an intellectual essence it is peculiar to possess an intellectual unity, and a multitude of intellects proceeding from one intellect, and intimately converted to its nature. And to the one prior to all things, a multitude of unities is present, and to unities themselves a return to the one. Hence after the first one, unities[104] subsists; intellects after the first intellect; souls after the first soul; and natures after universal nature.

PROPOSITION XXII.

Every thing which subsists primarily, and according to the
nature of a principle, is in every order one; and is neither
two, nor more than two, but is universally self-begotten.

For if possible let it be two; since the same absurdity will ensue should more than two be admitted. Then if it be two, it is either that which is composed from both unities; and in this case the first will be one and not two: or it is each of the unities. But in this case, either one of each, and not both, will be the first; or both will be equally the first. But if equally, neither of them will be the first: for if the one is first, but this one is not the same with the other, what order will it possess? For that subsists primarily, which is nothing else than what it is denominated. But each of these being different, the one from the other, each at the same time is, and is not that which it is said to be. But if these differ from each other, yet not with respect to that which is called first (for this primarily suffers identity), both will not be first; but that through the participation of which, both are said to be first.

COROLLARY.

From hence it is evident that the first being is one alone, and that there are not two, or more first beings. And that the first intellect is one alone, but that there are not two first intellects. And that the first soul is one; and in every particular species, the same conclusion will result: as for instance the first beautiful, first equal, and similarly in all the rest. In like manner there is the same demonstration, with respect to one first form of animal and man.

Concerning the imparticipable[105] (or that which is without
participation), and that which participates.

PROPOSITION XXIII.

Every imparticipable produces from itself participants, and
all participated hypostases, or subsistencies, are reduced to
imparticipable essences.

For an imparticipable possessing the relation of unity, as depending on itself, and not on another, and as separated from participants, generates things able to participate. For either it remains in itself barren, and possesses nothing honourable; or it gives something from itself. And that which receives from this imparticipable participates, and that which is given subsists in a participated manner. But every thing participating of another by which it is generated, is posterior to that nature which is similarly present to all things, and which fills all things from itself. For that which subsists in one thing is not in others: and that which is similarly present to all things, that it may illustrate all is not in one thing, but before all. For it either subsists in all, or in one of all, or before all. But that which subsists in all, because distributed into all, again requires another, which may unite its divided nature: and all things will no longer participate of the same, but this will participate one thing, and that another, if the one is distributed into many. But if it subsists in one of all, it will no longer be common to all, but to one. If therefore it is common to things capable of participating powers, and is likewise common to all, it will be prior to all things. But this is imparticipable.

PROPOSITION XXIV.

Every participant is inferior to that which it participates, and that
which is participated is subordinate to an imparticipable.

For the participant being imperfect prior to participation, but becoming perfect through participation, is entirely posterior to that which it participates; so far as it is perfect through participation. For so far as it was imperfect, it is inferior to that which it participates and which is the cause of its perfection. But that which is participated because common to some one, and not to all, is on this account allotted a subsistence inferior to that which is common to all, and not to some particular one: for the latter is more allied, but the former, less, to the cause of all things. Hence an imparticipable, precedes things participated; and these last precede participants. And in short that which is imparticipable is one prior to many; that which is participated is one in many; and every participant is at the same time non-one, and one.

CONCERNING THE PERFECT.

PROPOSITION XXV.

Every thing perfect proceeds to the procreation of such offspring as it is able to produce, imitating the one principle of the universe.

For as the principle of the universe, on account of his goodness is uniformly constitutive of all beings (for the good is the same with the one, and on this account that which is endued with the form of good, is the same with that which is uniform); so things posterior to the principle, on account of their proper perfection hasten to generate other things subordinate to their own essence: and this perfection is a certain portion of the good; and the perfect so far as perfect imitates the good. But this is constitutive of all things. Hence the perfect also is naturally productive of things within its power; and that which is more perfect, by how much the more perfect it is, by so much the more is it the cause of more numerous productions: for that which is more perfect, participates more of the good. But this is nearer to the good, is more allied to the cause of the universe, and is the cause of more numerous productions. But the imperfect, by how much the more imperfect it is, by so much the more is it the cause of less numerous effects: for existing more remote from the producer of all things, it becomes the cause of fewer effects. For to constitute and adorn, or perfect, or contain, or vivify, or fabricate all things, and to effect each of these in many, is allied to the principle of all. But if this is accomplished in a few it becomes more foreign from the principle.

COROLLARY.

From hence it is evident that matter which is most distant from the principle of the universe, is barren, and the cause of nothing. For if it should generate any thing, it would have something posterior to itself, and it would not be the most remote. But that which it produces, would be more distant than itself, and because it produces and imitates the productive cause of all beings, it would be nearer to the principle of the universe.

CONCERNING THAT WHICH PRODUCES.

PROPOSITION XXVI.

Every cause productive of other things, abiding in itself produces
natures posterior and subsequent to itself.

For if it imitates the one itself, but that immoveably generates natures posterior to itself, hence every productive nature will in a similar manner possess the cause of producing. But that the one itself immoveable generates, is evident from hence. For if he generates through motion, either motion will be resident or non-resident in his nature, and that which is moved will be no longer one; because it will be changed and moved from one. Hence the one will either produce in infinitum[106], or immoveably. And every producing nature will imitate the one productive cause of the universe. For from that which is first, that which is not first every where emanates. And hence from that which is productive of all things, that which is productive of some things will proceed. Every producing cause, therefore, produces subsequent natures, abiding in itself: and while productive natures abide in themselves undiminished, secondary natures are produced from them. For that which is in any respect diminished, cannot abide such as it is.

PROPOSITION XXVII.

Every producing nature, on account of its perfection, and abundance of
power is productive of secondary natures.

For if it produces, not on account of its perfection, but through a defect of power, it cannot preserve its own proper order immovable. For that which affords being to another, through its defect and imbecillity, confers on it essence by a mutation and alteration of itself: but every producing nature abides such as it is, and while it abides, that which is posterior to itself proceeds into being. Hence existing full and perfect, it procreates secondary natures immovably, and without diminution: at the same time existing such as it is, neither changing itself into its progeny, nor diminishing its nature. For the thing produced is not a dissection of the parts of the producing cause: since this is neither proper to generated natures, nor to generating causes. Nor is it a transition; since it is not the matter of that which proceeds to generation. For the producing cause abides such as it is, and the production is different from itself. That which generates therefore abides without alteration, and without diminution, multiplying itself through its prolific power, and supplying from itself secondary subsistencies.

PROPOSITION XXVIII.

Every producing nature generates things similar to itself, prior to
such as are dissimilar.

For since the producing cause is necessarily more excellent than the thing produced, these can never be mutually the same simply considered, or equal according to power. But if they are not the same and equal, but different and unequal; they are either entirely separated from each other, or they are both united and separate. But if they are entirely separate, they cannot be conciliated with each other, and the thing produced will not sympathize with its cause. Hence the one will not participate of the other, because they are entirely different. For that which is participated, imparts a communication to its participant, with respect to that of which it participates. But it is necessary that the thing caused should participate of the cause, as that from which its essence is derived. But if that which is produced is in one respect separated, and in another united to its producing cause; if it equally suffers both, it equally participates and does not participate of its producing cause. It will therefore both possess and not possess an essence from it, after the same manner. But if it should be more separated, the thing generated will be more foreign from its generating cause than is proper, and will be to itself more inelegant than elegant, and more deprived than endued with sympathy of nature. If then generated natures, are both allied according to essence, and in sympathy with their causes, naturally depending upon, and desiring a contact with them, pursuing good and obtaining the object of desire through cause, it is evident that things produced are more united with their producing causes than separated from them. And things which are more united are more similar than dissimilar to the natures with which they are especially united. Every productive cause therefore generates things similar prior to such as are dissimilar.

PROPOSITION XXIX.

Every progression is accomplished by a similitude of things secondary
to such as are first.

For if a producing cause generates similars prior to dissimilars, similitude generates things produced from their producing causes. For similars become similar through similitude, and not through dissimilitude. If, therefore, progression in its diminution preserves the identity of the thing generated to its generator, and exhibits that which is posterior to itself secondarily, such as itself is primarily, it will possess its essence through similitude.

PROPOSITION XXX.

Every thing immediately produced from another, both abides in its
producing cause, and proceeds from it.

For if every progression is effected while things first abide, and is perfected through similitude, things similar subsisting prior to the dissimilar, the thing produced will abide in a certain respect in its producing cause: since that which has entirely proceeded from its cause, possesses nothing the same with that which abides, but is perfectly separated. But if it possesses any thing in common, and united with its abiding cause, it will also abide in its cause, in the same manner as that abides in itself. But if it abides only without proceeding, it differs nothing from its cause, nor will it while that abides, be effected something different: for if it is something else, it will be distinct and separate. But if separate, and its cause abides, it proceeds from its cause that it may be separated from its abiding generator. So far, therefore, as the thing produced possesses any thing the same with its producing cause, it abides in this cause: but so far as it possesses something different, it proceeds from its cause. But on account of its similitude, it is at the same time in a certain respect both the same with, and different from its producing cause. It abides therefore, and at the same time proceeds with its cause, and neither is separate from the other.

PROPOSITION XXXI.

Every thing proceeding from another essentially, is converted to that
from which it proceeds.

For if it should indeed proceed, without being converted to the cause of its progression, it will not desire this cause: since every desiderative nature (τὸ ὀρεγόμενον) is converted to the object of its desire. But every being desires good; and its acquisition takes place through a cause proximate to particulars. Hence particulars desire their cause. For well-being is distributed to any particular being, through the same cause as being itself. But desire is primarily directed to that cause from which well-being proceeds: and conversion is directed to that, to which desire primarily tends.

PROPOSITION XXXII.

Every conversion is effected by a similitude of the converted natures
to the object of their conversion.

For every thing converting itself to another, hastens to conjoin itself with the object of its conversion, and desires its communion and conjunction. But similitude collects all things, in the same manner as dissimilitude separates and divides. Conversion therefore is a certain communion and contact. But every communion and every contract is caused by similitude. And hence every conversion is effected by similitude.

PROPOSITION XXXIII.

[107]Every thing proceeding from, and returning to another, has a
circular energy.

For if it is converted to that from which it proceeds, it conjoins the beginning with the end. And there is one and a continued motion: this commencing from, and that proceeding to the abiding nature. Hence all things proceed circularly, from causes to causes. But these circles of regression are greater and less: since some conversions proceed to things proximately placed above them, but others to things more superior, and so on to the principle of all. For all things proceed from this, and to this finally return.

PROPOSITION XXXIV.

Every thing which is naturally converted, converts itself to
that from which it derives the progression of its peculiar
subsistence.

For if it is naturally converted, it possesses an essential desire towards that to which it is converted, and it directs all its being towards that to which it makes an essential conversion. And it is also essentially similar to the object of its conversion; and on this account, is in sympathy with it according to nature, because allied to it by essence. But if this be the case; either the essence of both is the same; or the one proceeds from the other; or both derive their similitude from some other one. But if the essence of both is the same, how can the one be naturally converted to the other? And if both proceed from one; both will be naturally converted to this one. It remains therefore that the one must derive its essence from the other. But if this be the case, progression also must originate from that to which there is a conversion according to nature.

COROLLARY.

From hence it is evident that intellect is the object of desire to all things: that all things proceed from intellect; and that the whole world, though eternal, derives its essence from intellect. For it is not because eternal excluded from proceeding from intellect. Nor is it because established in perpetual order, excluded from conversion. But it both perpetually advances and is eternal according to essence; and it is perpetually converted and indissoluble according to its invariable order.

PROPOSITION XXXV.

Every thing caused (or produced by a cause), both abides in its cause,
proceeds from, and is converted to it.

For if it alone abides, it will differ in nothing from its cause; from which it will be indistinct. For progression subsists together with distinction. But if it alone proceeds, it will be unconjoined with its cause, and in no respect communicate with it according to a sympathetic affection. But if it is alone converted, how can that which does not derive its essence from its cause, be naturally converted to that which is foreign from its nature? But if it abides and proceeds, and is not converted, how can the natural desire of every thing to well-being, and to good, and an excitation to its generator, arise? But if it proceeds indeed, and is converted, but does not abide, how, since it is distant from its cause, can it hasten to be conjoined with it? Since it would be unconjoined prior to its departure. For if it was conjoined, according to this conjunction it would entirely abide. But if it should abide and be converted, but should not proceed, how, since not separated, can it be converted? For every thing returning to its cause, in the act of returning is assimilated to that from which it is essentially divided. But it is necessary that the thing caused, should either alone abide, or be alone converted, or alone proceed; or that the extremes should be conjoined with each other; or that the medium between these, should be united with each extreme; or that all these should take place together. It remains, therefore, that every thing caused must abide in, proceed from, and be converted to its cause.

PROPOSITION XXXVI.

Of all things which are multiplied in progression, such as are
first are more perfect than such as are second, and such as are
second than those of a posterior order, and so on in continual
succession.

For if progressions distinguish things produced from their causes, and are the subordinations of secondary natures to such as are first; first progressions will be more conjoined with their causes, from which they are produced, and of which they may be considered as the blossoms. But secondary progressions are more remote from their causes; and this will be the case in a continual succession. But things nearer, and more allied to their causes, are more perfect: for causes are more perfect than things caused. But such as are more remote are more imperfect, because on this account dissimilar to their causes.

PROPOSITION XXXVII.

Of all things which subsist according to conversion, the first
are more imperfect than the second; and the second than those in
succession. But the last are the most perfect.

For if conversions are produced in a circle, and conversion tends to that from which the progression began; but progression is from the most perfect, conversion also will tend to the most perfect. And if that to which progression tends is the last, the first conversion will originate from this. But progression to the last is the most imperfect; and conversion commences from the most imperfect. In things, therefore, subsisting according to conversion, the first are the most imperfect, but the last the most perfect.

PROPOSITION XXXVIII.

Every thing proceeding from a certain number of causes, is
converted to them by the same number as it proceeds from
them; and every conversion subsists through the same cause as
progression.

For since both are produced through similitude, that which immediately proceeds from any cause, is immediately converted to it: for the similitude was immediate. But that which requires a medium in its progression, requires also a medium in its conversion. For it is requisite that both progression and conversion should subsist about the same. It will, therefore, be first converted to the medium, and afterwards to that which is more excellent than the medium. Hence well-being is distributed to every thing through the same number of causes as being; and the contrary of this is likewise true.

PROPOSITION XXXIX.

Every being is either alone essentially converted, or vitally, or
according to a gnostic mode (γνωϛικῶς).

For it either possesses being alone from its cause, or life together with being, or it receives from thence a gnostic power. So far, therefore, as it is _being_ alone, it makes an essential conversion. But so far as it likewise _lives_, a vital conversion. And so far as it _knows_, a gnostic conversion. For according to its progression, such is its conversion; and the measures of its conversion are defined by the measures of its progression. Hence some are endued with desire according to being alone; this desire being adapted to the participation of causes. But others according to life; and this vital desire is a motion to more excellent natures. And others according to cognition, which desire is a perception of the goodness of causes.

PROPOSITION XL.

Self-subsistent natures antecede all things proceeding from another
cause.

For if every thing sufficient, is more excellent, either according to essence, or according to energy, than that which depends on another cause, but that which produces itself, because productive of its own being, is sufficient to itself. But that which is alone produced from another is not sufficient. Likewise since that which is sufficient is more allied to good; and things more allied and similar to causes, subsist from cause prior to dissimilars: hence things self-productive, and self-subsistent, are more ancient, than such as proceed to being from another alone. For either nothing is self-subsistent; or the good itself is such; or things which are the first subsistents from the good. But if nothing is self-subsistent, there will not be a true sufficiency in any thing. For this cannot reside in the good, since that is more excellent than sufficiency, subsisting as the one; and being _the good_, but not possessing good. But neither on this hypothesis can sufficiency reside in natures posterior to the good. For all things will be indigent of that which is prior to their nature. But if the good is self-subsistent, because it produces itself, it will not be one. For that which proceeds from one, is not one: and it will proceed from itself, if it subsists by itself. And hence the one itself will be at the same time one, and not one. It is necessary, therefore, that a self-subsistent nature should be posterior to the first: and it is evident, that it must likewise be prior to things alone proceeding from another cause. For it is more principal than these, and, as we have demonstrated, is more allied to the good.

PROPOSITION XLI.

Every thing residing in another is alone produced by another. But every
thing residing in itself, is self-subsistent.

For that which abides in another, and is indigent of a subject, can never be generative of itself. For that which naturally generates itself, does not require a foreign seat, since it is contained by itself, and is preserved in itself separate from a superior. But that which is capable of abiding, and of being established in itself, is productive of itself: since it proceeds into itself, and contains its own nature; and abides in itself; as a thing caused in its cause. For it does not abide as in place, nor as in a subject. For place is different from that which subsists in place, and that which resides in a subject is different from its subject. But this is the same with itself. For it is self-subsistent, and abides in itself, as the thing caused in its cause.

PROPOSITION XLII.

Every thing self-subsistent is converted to itself.

For if it proceeds from itself, it will also return to itself. For that which is the source of progression to particulars, is likewise the end of a conversion co-ordinate to the progression. For if it should alone proceed from itself, but should not be converted by a progression into itself, it will never desire its own proper good, and that which it is able to afford itself. But every cause is capable of conferring on its progeny, together with the essence it affords, well-being, which is conjoined to the essence which it distributes. Hence it can confer this on itself. And, therefore, this is the proper good of a self-subsistent nature. But this, according to the hypothesis, will not be desired by that which is converted to itself: and because it does not desire this, neither will it pursue it; and in consequence of not pursuing, it will be imperfect and insufficient. But if sufficiency and perfection belong to any thing, they must be proper to a self-subsistent nature. And hence it will pursue and desire its own proper good, and will be converted to itself.

PROPOSITION XLIII.

Every thing converted to itself, is self-subsistent.

For if it be naturally converted to itself, and is perfect in its self-conversion, it will also possess essence from itself. For that to which conversion according to nature tends; from this also the essential progression of every thing proceeds. If, therefore, it affords to itself _well-being_, it will also indeed afford to itself _being_; and it will be the lord of its own subsistence. Hence that which is capable of being converted to itself, is self-subsistent.

PROPOSITION XLIV.

Every thing converted to itself according to energy, is also converted
to itself according to essence.

For if it can be converted to itself according to energy, but is not converted essentially, it will be more excellent according to energy than according to essence; since the former is convertible, and not the latter. For that which depends on itself, is more excellent than that which depends on another. And that which preserves itself, is more perfect than that which is only preserved by another. If, therefore, it is converted to itself, according to that energy which proceeds from essence, it will likewise be allotted a convertive essence; so that it will not only energize to itself, but will likewise depend on itself, and will be contained and perfected by itself.

PROPOSITION XLV.

Every thing self-subsistent is without generation.

For if it be generated, because generated it will be essentially imperfect, and indigent of that perfection which proceeds from another. But because it produces itself, it is perfect and sufficient. For every thing generated is perfected by another, which brings it into existence from a non-existent state. Since generation is the passage from that which is imperfect to its contrary, the perfect. But if any thing produces itself, it is always perfect; because it always coheres to its own cause, or rather inheres in that which is perfective of its essence.

PROPOSITION XLVI.

Every thing self-subsistent, is incorruptible.

For if it may be corrupted, it may desert itself, and exist separate from itself. But this is impossible. For, on account of the unity of its nature, it is at the same time both a cause and the thing caused. But every thing which is corrupted, is corrupted by a departure from its cause. For so far as any thing depends on that which contains and preserves it, so far it is contained and preserved. But that which is self-subsistent will never desert its cause, because it will not desert itself. For it is its own cause. And hence every thing self-subsistent is incorruptible.

PROPOSITION XLVII.

Every thing self-subsistent is impartible (i.e. without parts) and
simple.

For if that which is self-subsistent is partible, it will constitute itself partible, and the whole will be converted to itself[108], and all will be in all itself. But this is impossible. Hence that which is self-subsistent is impartible. But it is likewise simple. For if composite, it will contain both that which is excellent, and that which is base[109]; and the more excellent will proceed from the more base, and the more base from the more excellent, since, according to hypothesis, the whole proceeds from the whole itself. Besides it will not be sufficient to itself, because it requires the elements of itself, from which it is composed. Every thing therefore which is self-subsistent is simple.

Concerning that which is Eternal, for the Purpose of
demonstrating the Eternity of the World.

PROPOSITION XLVIII.

Every thing not eternal, is either a composite, or subsists in another.

For it is either capable of being dissolved into its component parts, and is entirely composed from the parts into which it is dissolved; or being indigent of a subject, and deserting its subject, it passes into non-entity. But if it is simple, and abides in itself, it will be indissoluble and incapable of dissipation.

PROPOSITION XLIX.

Every thing self-subsistent is eternal.

For there are two modes according to which it is necessary, that any thing should be non-eternal. The one flows from composition, and the other from residing in a subject. But that which is self-subsistent, is neither compound, but simple; nor does it abide in another, but in itself. And hence it is eternal.

PROPOSITION L.

Every thing which is measured by time is _generation_,
either according to essence, or according to energy, so far as
it is measured according to time.

For if it is measured by time, essence or energy, according to time, is proper to its nature. And it is likewise proper that the terms, _it was_, and _it will be_, should be different from each other. For if _it was_, and _it will be_, were numerically the same, that which is measured by time would suffer nothing from time proceeding, and always having something prior and posterior. If then _it was_, and _it will be_ differ from each other, that which is measured by time is _in generation_ (γινομενόν ἐϛὶ) and never truly is[110], but proceeds together with time, by which it is measured, existing in a state of tendency to being, or in becoming to be (ἐν τῷ γίνεσθαι ὂν). Nor does it stop in the same state of being, but always receives different being; so that its _now_ becomes perpetually different on account of the progression of time, and prevents its existing totally at the same period of time. For it subsists in a dispersion of temporal extension, and is co-extended with time. But this is no other than to possess being, in non-being. For that which is in generation, or a state of becoming to be, is not generated. _Generation_, therefore, is that which subsists in a flowing existence.

PROPOSITION LI.

Every thing self-subsistent is exempt from things measured by time
according to essence.

For if that which is self-subsistent is without generation, it cannot be measured by time according to essence. For generation subsists about a nature measured by time. Hence nothing self-subsistent subsists in time.

PROPOSITION LII.

Every thing eternal, is at once total.

For whether it only possesses an external essence, it will possess the whole at once present. Nor will it have one of its parts already constituted, but another which remains to be constituted, because not yet in existence; but as much as is possible it possesses the whole without diminution, and without extension. Or whether it possesses an energy with respect to essence, and this collected into one, and abiding in the same measure of perfection, and established as it were according to one and the same bound, immovably, and without progression, it will still possess the whole at once present. For if it be eternal, as its name denotes, it is a perpetual being (τὸ ἀεὶ ὄν). But _to be_ sometimes, and to have an existence in _becoming to be_, is different from that which always is. And hence it is requisite that an eternal nature should not possess any thing prior and posterior: for in this case it would become generation and non-entity. But where neither prior, nor posterior, not _it was_, and _it will be_ have any subsistence, but being alone, there an essence at once total abides[111]. And every thing energizes according to its essence.

COROLLARY.

From hence it is evident that eternity is the cause of total existence. Since every thing eternal, has either its essence or its energy totally present with itself, either according to essence, or according to energy.

PROPOSITION LIII.

Eternity _itself_ has an existence prior to all eternal natures,
and _time itself_ exists before all temporal natures.

For if every where participated natures are prior to their participants, and imparticipables before such as are participated, it is evident that an eternal being is different from the eternity in an eternal nature, and different from eternity itself. For the first of these subsists as a _participant_, the second as a thing _participated_, and the third as an In like manner with respect to time, one thing exists as a _participant_, and the time which it contains, as a thing _participated_, and the time prior to this, as an _imparticipable_[112]. And each of these consists from imparticipables every where, and in all things the same. But participated time alone exists in the natures by which it is participated. For there are many eternal and temporal natures, in all of which eternity abides according to participation. And since such a time is indivisible, there is also a divided time. And there is one time prior to these. And _eternity itself_ is _an eternity of eternities_, but _time itself_, is a _time of times_; and they are sustainers of participated natures.

PROPOSITION LIV.

Every _eternity_ is the measure of eternal natures, and
every _time_ of temporal natures; and these are the only
two measures of life and motion in beings.

For every thing which measures, either measures according to a part, or measures the whole, when it is accommodated to that which is measured. But that which measures according to the whole is eternity; and that which measures according to parts is time. There are therefore only two measures, this of eternal, and that of temporal natures.

PROPOSITION LV.

Every thing subsisting according to time, either subsists in an eternal
time, or has its subsistence in some part of time.

For if all progressions subsist by similitude, and prior to things perfectly dissimilar, things similar are more proximate to first natures than such as are dissimilar: and if it is impossible to conjoin with eternals, things formed in a part of time: (for as things generated differ from such as are self-subsistent, and things which have a partial, from such as have a perpetual existence, but the middle of these and those, are partly similar to them, and partly dissimilar.) Hence between things which are sometimes generated, and such as are eternal, the medium must either be that which is always in generation, or that which is sometimes, or that which is not truly, or does not possess true being. But it is impossible that the medium should be that which sometimes truly is. And that which is not true being, is the same with that which is sometimes in generation. Hence the medium cannot be that which _sometimes is_. It remains therefore that that which is always in generation, or in becoming to be, must be the middle of both: for on account of its passing, or flowing existence, it is conjoined with the worse nature, but on account of its perpetuity it imitates an eternal nature.

COROLLARY.

From hence it is evident that eternity is two-fold: for some things are of themselves eternal, but others according to time. And the former of these, is an _abiding_ eternity; but the other a _flowing_ eternity, or such as exists in becoming to be. And the former of these has its being united, and at once total; but the latter diffused, and unfolded according to temporal extension. And the former of these is essentially total; but the latter is composed from parts, each of which are separated according to prior, and posterior.

PROPOSITION LVI.

Every thing which is produced from secondary causes, is also
produced from those prior and more principal causes, from which
secondary causes are produced.

For if that which is secondary possesses its whole essence from that which is prior to itself, its power of producing emanates also from thence. For productive powers reside in producing causes according to essence, and replenish the essence of these. But if they are allotted a productive power from a superior cause, they possess from this the cause of being, measured from thence according to an hypostatic, or fabricative power. But if this be the case, the productions of this secondary cause, are caused on account of that which is prior to its nature: for that which perfects a cause perfects also the thing caused. And that the thing caused is more perfected from thence, is manifest. For if that which is first gives to the second, the cause of producing, it will primarily possess this cause; and on this account that which is second generates, receiving from thence a secondary generative power. But if the one becomes productive through participation, but the other by communication; on this hypothesis likewise that will be the primary and more principal cause, which bestows a power of generating on another proximate to its nature.

PROPOSITION LVII.

Every cause both energizes prior to the thing caused, and is productive
of more effects posterior to the things caused.

For so far as it is cause, it is more perfect and powerful than that which is posterior to its nature. And if this be the case it is the cause of more effects. For it is the property of a greater power to produce more, of that which is equal, equal, and of that which is less, less effects. And that which in things similar can effect greater things, can also accomplish such as are less. But that which can accomplish less effects, cannot necessarily effect greater. If, therefore, the cause is more powerful than the thing caused, it is also productive of more effects. But whatever the thing caused can accomplish, the cause is much more capable of effecting. For every thing which is produced from secondary causes, is much more produced from prior and more principal causes. Whatever, therefore, the thing caused is naturally adapted to produce, co-exists with the cause. But if the cause produces prior to the thing caused, it is evident that it energizes before the thing caused, according to its productive energy. Every cause therefore energizes prior to the thing caused; and in conjunction with, and posterior to its nature constitutes other effects.

COROLLARY.