Chapter XIX: Section III (5)

For that a reductorial cause, ought to be primarily resident in the gods, is evident; as in these all the causes of universal good pre-exist. But it subsists prior to a cathartic cause; because that liberates from baser, but a reductorial cause connects with more excellent natures. It has, however, an order more particular than the convertive genus; because every thing convertive, is either converted to itself, or to a more excellent nature. But the operation of that which is reductorial, is characterized according to a conversion to that which is more excellent; because it leads that which is converted to something superior, and more divine.

PROPOSITION CLIX.

Every order of the gods consists from the first principles,
_bound_ and _infinity_. But one order consists more from the
cause of _bound_, and another from that of _infinity_.

For every order indeed proceeds from both, because the communications of primacy, penetrate through all secondary causes. But in some orders _bound_ predominates in the mixture, and in others _infinity_. And hence that in which _bound_ prevails, becomes a genus possessing the form of bound; but that in which _infinity_ has the dominion, becomes a genus endued with the form of infinity.

CONCERNING INTELLECT.

PROPOSITION CLX.

Every divine intellect is uniform, and perfect; and is a primary
intellect subsisting from itself, and producing other intellects.

For if it be a god, it is full of divine unities, and is uniform. But if this be the case it is also perfect, being full of divine goodness. And again, if this be the case, it is a primary intellect, as being united to the gods: for deified intellect is more excellent than every intellect. But since it is a primary intellect, it also confers subsistence on other intellects: for from first entities, all secondary beings obtain their hyparxis.

PROPOSITION CLXI.

Every true being depending on the gods, is a divine intelligible, and
is imparticipable.

For since true being as we have demonstrated is that which first participates a divine unity, it also fills intellect, from itself. For intellect is being, as that which is replenished with being: and consequently true being is a divine intelligible. It is divine indeed, as that which is deified; but as that which is filled with intellect, which it also participates, it is intelligible. And intellect indeed is being, through the first being. But the first being is separated from intellect, because intellect is posterior to being. And imparticipables are prior to things participated. Hence being united with intellect, pre-exists by itself, and is imparticipable. For it is intelligible, not as co-ordinated with intellect, but as eminently perfecting intellect; because it communicates being to intellect, and fills it with essence substantial and real.

PROPOSITION CLXII.

Every multitude of unities illustrating true being, is occult
and intelligible. _Occult_ indeed, as conjoined with the one;
but _intelligible_, as participated by being.

For all the gods are denominated from their dependants, because the different hypostases of the gods may be known from these. For every thing divine is of itself ineffable and unknown, because connate to _the ineffable one_. But by the permutation of participants, it happens that the properties of the gods become known to subordinate natures. Indeed the unities which illustrate true being are intelligible; because true being is a divine intelligible, and is likewise imparticipable, as subsisting prior to intellect. For this would not depend on the first gods, unless they possessed a primary hypostasis, and a power perfective of other gods: since as participants are to each other, so likewise are the hyparxes of participated natures.

PROPOSITION CLXIII.

Every multitude of unities participated by imparticipable intellect, is
intellectual.

For as intellect is to true being, so are these unities, to intelligible unities. So far, therefore, as they illuminate divine and imparticipable intellect, they are intellectual: but they are not so intellectual, as subsisting in intellect, but as subsisting through cause prior to, and generating intellect.

PROPOSITION CLXIV.

Every multitude of unities participated by imparticipable soul, is
super-mundane.

For since imparticipable soul, is primarily super-mundane, the gods also participated by this soul, are super-mundane; possessing the same proportion to the intellectual, and intelligible gods, which soul has to intellect, and intellect to true being. As therefore every soul is extended to intellect, and intellect is converted to that which is intelligible; so likewise the super-mundane depend on the intellectual gods, in the same manner as these last, on such as are intelligible.

PROPOSITION CLXV.

Every multitude of unities participated by any sensible body, is
mundane.

For it supernally illuminates the parts of the world, through the mediums of intellect and soul. For neither is intellect present without soul to any mundane body; nor are deity, and soul immediately conjoined: for participations subsist through similars. And intellect according to the intelligible which it contains, and the summit of its nature, participates of unity. Unities, therefore, are mundane, so far as they fill the whole world, and deify apparent bodies. For each of these is divine, not through soul; (for soul is not the first god) nor through intellect; (for this is not the same with _the one_), but is animated and self-motive, through soul. But it always contains itself in the same manner, and is carried in the best order through intellect; being at the same time divine through a divine unity. And if it possesses a providential power, it is such through unity as the cause.

PROPOSITION CLXVI.

Every intellect is either imparticipable, or participable. And
if participable, it is either participated by super-mundane, or
mundane souls.

For an imparticipable intellect possessing a primary hyparxis presides over every multitude of intellects. But of participated intellects, some are super-mundane, and illustrate imparticipable soul; but others are mundane. For multitude emanating from an imparticipable, is not immediately mundane; since progressions subsist through similars. But that which is separated from the world, is more similar to an imparticipable, than that which is divided about it. And there is not only a super-mundane, but likewise a mundane multitude. Since there is likewise a mundane multitude of gods, and the world is at the same time animated and endued with intellect. And the participation of super-mundane gods by mundane souls, subsists through mundane intellects as the connecting mediums.

PROPOSITION CLXVII.

Every intellect understands itself. But the first intellect
understands itself alone[143]. And in this, intellect and that
which is intelligible is one in number. But all succeeding
intellects, understand both themselves and prior intellects.
[144]And the intelligible to this first intellect, is partly
that which it is itself, and partly that from which it proceeds.

For every intellect either understands itself, or that which is above, or that which is posterior to itself. But if it understands that which is posterior to itself; since it is intellect it will be converted to a worse nature, and will not even know that to which it is converted, because the object of its intellection will not reside in its nature, but will be external. And thus it will only possess in itself a type, or figure, of this external object. For it knows that which it possesses, and that to which it is passive, but not that which it does not possess, and by which it is not affected. But if it understands that which is above itself, since this is accomplished by the knowledge of itself, it will both understand itself, and the nature superior to its own. But if it knows that alone, it will at the same time that it is intellect, be ignorant of itself. But by knowing that which is superior to itself, it knows also that it is a cause, and of what it is the cause: for if it is ignorant of these, it will also be ignorant of that superior nature. And hence by knowing that which is prior to itself, it will also know itself. If therefore any intellect is intelligible, this by knowing itself will understand an intelligible, and will be itself its own intelligible. But each of the intellects posterior to this, will at the same time understand that which is intelligible in itself, and that which is prior to itself. There is, therefore, in intellect, that which is intelligible, and in that which is intelligible intellect. But the one, is the same with that which is intelligible[145]; and the other is the same with the intelligible in itself, but is not the same with the intelligible prior to itself. For the one is simply intelligible, and the other is an intelligible in an intelligent nature.

PROPOSITION CLXVIII.

Every intellect knows in energy that which it understands. And
it is not the property of one part of its nature to know, and of
another to understand that which it knows.

For if it is intellect in energy, and knows itself as not different from the object of its intellection[146]; it will both know and perceive itself. But beholding that which is intelligent, and knowing that which beholds, it will know that it is intellect in energy. And knowing this, it will know that it understands, and will not alone know the object of its intellection. It will, therefore, at the same time both know that which is intelligible, and that it understands this: and by intellection it will be understood by itself.

PROPOSITION CLXIX.

Every intellect possesses in eternity, its essence, power, and energy.

For if it understands itself, and intellect is the same with that which is intelligible; intellection also is the same with intellect, and intelligible. For since intelligence is a medium between that which knows, and that which is known; and since these two are the same, intelligence also will be one and the same with each of these. But since the essence of intellect is eternal (for the whole subsists at once) intelligence also will be eternal: for it is the same with the essence of intellect. But if intellect is eternal, it will by no means be measured by time, neither according to essence, nor according to energy. And since these subsist in the same manner, the power also of intellect is eternal.

PROPOSITION CLXX.

Every intellect, at once understands all things. But an
imparticipable intellect understands all things simply. And
each of the intellects posterior to this understands all things
according to one.

For if every intellect establishes its essence in eternity, and together with its essence, its energy, it will understand all things at once. And all things indeed exist according to parts, and a successive energy, which do not subsist in eternity. For every thing successive subsists in time; since it possesses prior and posterior, which are successive, and do not subsist all at once. If, therefore, all intellects understand similarly, they will not differ from each other: for if they understand all things similarly, they are all things similarly; since they are no other than the things which they understand. But if they are all things similarly, one intellect will not be imparticipable, and another not: for their essences are the same with the objects of their intellections; since the intellection of each is the same with its essence, and every intellect is both intelligence and essence. It remains, therefore, either that every intellect does not equally know all things but one or more, and not all things together; or that it knows all things according to one[147]. But to assert that intellect does not understand all things, is to make it ignorant of some particular being. For if it is affected with transition, and does not understand _at once_, but according to prior and posterior, at the same time possessing an immoveable nature, it will be inferior to soul, understanding all things according to motion, or a mutable energy; because intellect on this hypothesis, will only understand one thing by its permanent energy. It will, therefore, understand all things according to one. For it either understands all things; or one thing; or all things according to one. And the intelligence indeed of all things perpetually subsists in all intellects: but they terminate all things, according to one intelligence of all. Hence there is something pre-dominant in intellection, and the objects of intelligence; since all things are at once understood as one, through the dominion of one, which characterizes all things with itself.

PROPOSITION CLXXI.

Every intellect is an impartible, or indivisible essence.

For if it is without magnitude, incorporeal, and immoveable, it is impartible. For every thing in any respect partible, is either partible on account of magnitude, or multitude, or on account of energies subsisting in time. But intellect is eternal according to all things, and is beyond a corporeal nature; and the multitude which it contains is united. It is, therefore, impartible. But that intellect is incorporeal, is manifest, from its conversion to itself: for no body possesses a self-convertive power. But that intellect is also eternal, the identity of its energy with its essence evinces: for this we have already demonstrated. And that its multitude is united, is evident from the coherence of intellectual multitude, with the divine unities: for these are the first multitude, and after these intellects subsist. Hence though every intellect is a multitude, yet it is an united multitude. For prior to that which is divided, that which is collected, and is nearer to the one, subsists.

PROPOSITION CLXXII.

Every intellect is the proximate sustaining cause of natures eternal,
and immutable according to essence.

For every thing produced from an immoveable cause, is immutable according to essence. But immoveable intellect being all things eternally, and abiding in eternity, essentially produces that which it produces. But if it is perpetual, and subsists after the same manner, it will always produce, and according to one uniform energy. Hence it is not the cause of things which are sometimes beings, and sometimes not, but it is the cause of eternal beings.

PROPOSITION CLXXIII.

Every intellect is intellectually both the things which are prior and
posterior to itself.

For it is the same with things posterior to itself according to cause, and with things prior to itself by participation; but still it is intellect, and is allotted an intellectual essence. Hence it defines all things according to its essence; both such as subsist according to cause in another, and such as subsist according to participation. For every thing according to its natural constitution, participates of more excellent natures; but not according to the subsistence of its superiors. For these indeed are participated by all things, though in a different respect, according to the various natures of the participants. And hence participations subsist according to the characteristic and power of the participants: and consequently in intellect things prior to its nature, subsist in an intellectual manner. But intellect is likewise intellectually things posterior to itself: for it does not consist from its effects, nor does it contain these, but the causes of these in itself. But intellect is the cause of all things by its essence, and its essence is intellectual; and consequently it contains the causes of all things intellectually. Hence every intellect possesses all things intellectually: both such as are prior and such as are posterior to itself. As, therefore, every intellect contains intelligibles intellectually, so likewise it contains sensibles according to an intellectual subsistence.

PROPOSITION CLXXIV.

Every intellect constitutes through intelligence natures
posterior to itself: and its fabrication is contained in
intellection, and its intelligence in fabrication.

For if intelligible and intellect is the same; hence the being of every intellect consists in self-intellection. Bur it fabricates that which it fabricates by its essence, and produces that which is, according to being; and consequently its productions arise from intelligence. For in intellect being and intelligence are one; because intellect is the same with every being which is contains. If, therefore, intellect fabricates by its essences, and its essence is intellection, it will operate through intelligence, and intelligence will subsist in energy in intellection. But this is the same with its essence: and its essence consists in operating. For that which operates immoveably, always possesses its essence in operating: and consequently intellection consists in fabrication.

PROPOSITION CLXXV.

Every intellect is primarily participated by those natures, which are
intellectual, both according to essence, and according to energy.

For it is necessary that it should either be participated by these, or by other natures, which possess indeed an intellectual essence, but are not always intelligent. But it is impossible that it should be participated by these latter. For the energy of intellect is immoveable. And hence the natures by which intellect is participated, always participate of an intellectual energy, which always causes the participants to be intellectual. For that which possesses its energy in any part of time, cannot be conjoined with an eternity of energy. But as in essences themselves, so also in the variations of energies, between every eternal energy, and that energy which receives its perfection in some period of time, that energy intervenes which possesses its perfection through the whole of time. For progressions subsist no where immediately, but are produced through kindred and similar natures, both according to hypostases, and the perfections of energies. Every intellect, therefore, is primarily participated by those natures which are able to understand through the whole of time, and which possess a perpetual intelligence; though their intellection may subsist according to time, and not according to the stability of eternity.

COROLLARY.

From hence it is evident that the soul which sometimes understands, and at ether times is void of intellection, cannot proximately participate of intellect.

PROPOSITION CLXXVI.

All intellectual forms subsist in one another, and each is at the same
time separate and distinct from the rest.

For if every intellect is impartible, and the multitude which it contains is united through an intellectual impartibility: hence all that intellect contains will entirely subsist in one, and impartibles will be united to each other, and all intellectual forms will penetrate through all. But if all intellectual forms subsist immaterially, and incorporeally, they are without confusion with respect to each other, and each separately preserves its own purity, and abides that which it is. But the characteristic participation of each distinct participant, declares the unconfused subsistence of intellectual forms. For if participated natures were not distinguished, and separate from each other, neither would their participants participate them distinctly, but there would be a much greater indistinct confusion in subordinate natures, from their subsisting in a more degraded order. For from whence could distinction arise, if the natures which constitute and perfect these, should be indistinct and confused? Again, the hypostasis of that which contains impartibly, and an uniform essence, attest the union of forms. For things possessing their hyparxis, in that which is impartible and uniform, subsist impartibly in the same. For how can that be divided, which is impartible and one? For natures of this kind subsist together, and penetrate totally through each other, without distance: since that which contains, is not distant; and one thing is not in this place, and another in that, as in things separated by interval from each other. But every thing at once subsists in that which is impartible and one: and consequently they all subsist in each other. All intellectual forms, therefore, subsist unitedly in each other, and each is at the same time distinctly separate from the rest.

COROLLARY.

But if any one besides the above demonstrations requires examples, let him contemplate the theorems resident in one particular soul; all which subsist truly in the same soul, in an essence destitute of magnitude, and are united to each other. For the soul does not contain the things resident in its nature, according to magnitude, and locally, but impartibly, and without distance, unitedly, and distinct. For the soul produces all things distinctly, and each at the same time separate and apart, without attracting any thing to itself from the rest, which unless they were always distinguished according to habit, would not be distinguished by the energy of the soul.

PROPOSITION CLXXVII.

Every intellect since it is a plenitude of forms, comprehends
either more universal or more particular forms. And superior
intellects contain in a more universal manner, whatever
posterior intellects contain in a more particular manner. But
inferior intellects, contain according to a more partial mode,
whatever prior intellects contain more universally.

For superior intellects employ greater powers, because they are more uniform than secondary intellects. But inferior intellects, from their being more multiplied, diminish the powers which they possess. For such as are more allied to the one, being contracted in quantity, are superior in power to such as are posterior; while such as are more distant from the one possess a contrary property. Superior intellects, therefore, establishing a greater power, but a less multitude, produce more effects through forms, less according to quantity. [But[148] intellects posterior to these, produce fewer effects, through a greater multitude of forms, on account of their deficiency in power. If, therefore, superior intellects produce more effects, through a less number of forms, the forms which they contain are more universal.] And if inferior intellects, produce fewer effects through a greater multitude of forms, the forms which they contain, are more particular.

COROLLARY.

From hence it happens that the natures which are generated from the superior orders according to one form, are produced in a divided manner from secondary orders, according to a greater multitude of ideas. And on the contrary those natures which are produced from things subordinate, through many, and distinct forms, are produced by superior natures, through fewer, and more universal forms. And that which is universal and common, supernally accedes to all participants. But that which is divided, and peculiar proceeds from secondary natures. Hence secondary intellects by the more particular separation of characteristics, articulately distinguish, and attenuate the formations of primary intellects.

PROPOSITION CLXXVIII.

Every intellectual form, is the framer of eternal natures.

For if every intellectual form is eternal, and immoveable, it is essentially the cause of immutable and eternal hypostases; but not of such as subsist in generation, and are corruptible. And hence every thing fabricated according to an intellectual form, is an _intellectual eternal_. For if it produces all forms posterior to such as are intellectual, through _being_; and if the being of intellectual forms is eternally the same, their productions also will subsist after the same manner, and will be eternal. Hence neither the genera which according to some particular time, are fabricated by a formal cause, nor things corruptible, so far as corruptible, possess a pre-existent intellectual form. For they would be void of corruption and generation, if they possessed their hypostasis, according to a pre-existent intellectual form.

PROPOSITION CLXXIX.

Every intellectual number is bounded.

For if there is another multitude posterior to this diminished according to essence, and so more remote from the one, while intellectual number is nearer to the one: and if that which is nearer to the one, is less according to quantity, and that which is far distant is more according to quantity; intellectual number also will be less than every multitude posterior to its nature. It is not, therefore, infinite: and so the multitude of intellects is bounded. For that which is less than another, is not infinite: because infinite, so far as infinite, is not less than any thing.

PROPOSITION CLXXX.

Every intellect is a whole, as composed from parts, and is
united with others, and at the same time distinguished from
them. But imparticipable intellect is simply universal; and
contains in itself, as it were all parts universally. But each
particular intellect possesses the whole as in a part; and thus
contains all things particularly.

For if it is all things according to one thing; and if that which is all things according to one, is something particular alone: hence, the whole subsists in each of these particularly, on account of something particular, determinately predominating in them all.

PROPOSITION CLXXXI.

Every intellect which is participated is ether divine, as depending on
the gods, or is intellectual only.

For if there is a divine and imparticipable intellect, that which is primarily allied to this, does not differ from it in both these respects; that it is not divine, and that it is not imparticipable. For things dissimilar in both these respects, cannot be conjoined with each ether. It is evident, therefore, that the medium between these, is partly similar to the first intellect, and partly dissimilar. Either, therefore, it is imparticipable, and not divine; or it is participated, and divine. But every thing imparticipable is divine, as being allotted an order in multitude, analogous to the one. And hence there will be some one intellect, divine, and at the same time participated. But it is requisite that there should be an intellect, not participating the divine unities, but intelligent only. For in every series, first natures, and which are conjoined with their unity, are able to participate their proximate superiors. But such as are far distant from their primary unity, cannot depend on the natures placed in an order proximately superior to their own. There is, therefore, both a divine intellect, and an intellect intellectual alone. And the latter subsists according to an intellectual characteristic which it possesses from its own unity, and from imparticipable intellect: but the former according to a union, which it receives from participated unity.

PROPOSITION CLXXXII.

Every divine intellect, which is participated, is participated by
divine souls.

For if participation renders the participant similar, and causes it to be allied to that which is participated; it is evident that that which participates a divine intellect, must be a divine soul[149]. It is likewise evident that it must depend on a divine intellect, and that it must participate the deity which it contains, through intellect as a medium. For[150] intellect connects with deity (θεότης) its participant soul, and conjoins one divine nature with another.

PROPOSITION CLXXXIII.

Every intellect, which is participated indeed, but is
intellectual alone, is participated by souls neither divine, nor
subsisting in a mutation from intellect, into a privation of
intellect.

For neither are divine souls of this kind; nor such as participate of intellect. For souls participate of the gods through a divine intellect, as we have already demonstrated. Nor are such as participate of an intellectual intellect susceptive of mutation. For every intellect is participated by natures, which are always intellectual, both according to essence, and according to energy; as is evident from the preceding propositions.

CONCERNING SOUL.

PROPOSITION CLXXXIV.

Every soul is either divine, or capable of being changed from
intellect into a privation of intellect; or it always remains
as a medium between these, and is at the same time inferior to
divine souls.

For if a divine intellect is participated by divine souls, but an intellectual intellect, by those souls alone, which are neither divine, nor susceptive of a mutation from intellect into a privation of intellect (for there are souls of this kind, which sometimes understand, and are sometimes destitute of intelligence), it is evident that there are three genera of souls. And the first indeed are divine. But the second are not divine, yet they always participate of intellect. And the third are those, which are sometimes changed into an intellectual condition, and sometimes into a privation of intellect.

PROPOSITION CLXXXV.

All divine souls are gods animastically, (ψυχικῶς, or according
to the nature of soul). But all souls participating an
intellectual intellect, are the perpetual attendants of the
gods. And all souls susceptive of mutation, are some time or
other attendants of the gods.

For if some souls possess a divine light, supernally illustrating their nature, but others are endued with perpetual intelligence, and others again, are sometimes only allotted this perfection: hence the first of these will among the multitude of souls, be analogous to the gods; but the second, will perpetually attend the gods, on account of their perpetually energizing intellect, and will depend on divine souls, to which they will have the same proportion, as that which is intellectual to that which is divine. And those which are sometimes endued with intelligence, will also sometimes attend the gods; but they will neither always participate intellect after the same manner, nor will they always be conversant with divine souls. For that which is only sometimes allotted intellect, cannot by any means always attend the gods.

PROPOSITION CLXXXVI.

Every soul is both an incorporeal essence, and separable from body.

For if it knows itself, and if every thing self-gnostic, is converted to itself, and every thing converted to itself is not a body (for every body is incapable of self-conversion), nor inseparable from body; for every thing inseparable from body, is not naturally adapted to be converted to itself, since through this, it would be separated from body; hence every soul, is neither a corporeal essence, nor inseparable from body. But that the soul, knows itself, is manifest. For if it knows things superior to itself, and is naturally adapted to know itself, it will much more know itself, through causes prior to its own nature[151].

PROPOSITION CLXXXVII.

Every soul is immortal and incorruptible.

For every thing which is capable in any respect of dissolution and dispersion, is either corporeal and a composite, or is allotted an hypostasis in a subject. And that indeed which is dissolved, is corrupted, as subsisting from many things. But that which is naturally adapted to subsist in another, when separated from its subject, vanishes into non-entity. But soul is both incorporeal, and external to every subject, residing in itself, and being converted to itself. It is, therefore, immortal, and incorruptible.

PROPOSITION CLXXXVIII.

Every soul, is both life, and vital.

For that to which soul accedes necessarily lives; and that which is deprived of soul, is immediately left destitute of life. For it either lives through soul, or through something else, and not through soul. But it is impossible, that it should live through something else alone. For every thing which is participated, either communicates itself, or something of itself to its participant. But if it should do neither of these, neither will it be participated. But soul is participated by that to which it is present: and that is called animated, which participates of soul. If, therefore, that which is participated confers life on animated natures, it is either life, or vital alone, or at the same time both life and vital. But if it is vital alone, and not also life, it will be composed from life, and non-life[152]: and thus it will neither know, nor be converted to itself. For _life is knowledge_[153]; and that which is gnostic, or endued with knowledge, so far as it is gnostic, lives. If, therefore, there is any thing in soul destitute of life, this something will not essentially possess a self-gnostic power. But if soul, is life alone, it will no longer participate an intellectual life. For that which participates of life, is vital, and not life alone; since that which is life alone, is first and imparticipable life. But life posterior to this, is vital, and at the same time life. And soul is not imparticipable life. It is, therefore, both life, and vital.

PROPOSITION CLXXXIX.

Every soul is self-vital.

For if it is converted to itself, and every thing self-convertive, is self-subsistent, soul also is self-subsistent, and sustains itself. But it is also both life, and vital, and its hyparxis is according to vitality. For to whatever natures it is present, it communicates life, through its essence. And if the participant is adapted to participation, it immediately becomes animated and vital; soul neither reasoning nor chusing, nor vivifying by reasoning and judgement, but by its essence alone communicating life to the participant. Hence the being of soul, is the same with its life. If, therefore, it possesses being from itself, and this is the same with its life, it will essentially possess life, and will afford life to itself, and will possess life from itself. But if this be the case, soul will be self-vital.

PROPOSITION CXC.

Every soul is a medium between natures impartible, and such as are
divisible about bodies.

For if it is self-vital, and self-subsistent, and has an hyparxis separate from bodies, it is separated from, and is more excellent than all partible natures, subsisting about bodies. For these are entirely inseparable from their subjects; because they are divided together with divisible weights, depart from themselves, and their own impartibility, and are co-extended with bodies. And though they subsist in vital natures, yet these are not the lives of partible essences, but of their participants: and though they abide in essence and forms, yet these are not their own forms, for they are forms of formed natures. Soul, therefore, is a self-subsisting, and self-vital essence; it is likewise a knowledge, gnostic of itself, and according to all these separable from bodies. But it likewise participates of life: and if this be admitted, it likewise participates of essence. But it participates also of knowledge from other causes. And hence it is evident, that it is worse than impartibles, because it is filled with life externally: and if with life, it is evident that it is also externally replenished with essence. For prior to every particular life, imparticipable life, and imparticipable essence subsists. But it is likewise manifest that soul, is not the first gnostic nature. For every soul so far as soul, possesses life indeed, but not knowledge also from its existing as soul. For certain souls, while they remain as souls, are at the same time ignorant of beings. Soul, therefore, is not the first gnostic nature, nor does it possess knowledge on account of its essence. And hence it possesses an essence the second from those, which are primarily, and essentially gnostic. Since, therefore, the essence of soul is divided from its knowledge, it does not rank among natures purely impartible. But it has been demonstrated, that neither does it subsist in the order of things divisible about bodies. It is, therefore, situated between both.

PROPOSITION CXCI.

Every participable soul possesses an eternal essence, but its energy
subsists in time.

For either it possesses both eternally, or both temporally; or one eternally, but the other temporally. But it cannot possess both eternally: for on this hypothesis, it would be an impartible essence; and the nature of soul would differ nothing from an intellectual hypostasis; viz. a self-motive from an immoveable nature. Nor can it possess both its energy and essence in time: for thus it would be generated alone; and would neither be self-vital, nor self-subsistent. For nothing measured by time is essentially self-subsistent. But soul is self-subsistent. For that which is converted to itself according to energy, is also essentially converted to itself, and proceeds from itself. It remains, therefore, that every soul is partly eternal, and partly a participant of time. It is either, therefore, eternal according to essence, but participating of time, according to energy; or the contrary. But this latter hypothesis is impossible. Every participable soul, therefore, is allotted an eternal essence, but possesses an energy according to time.

PROPOSITION CXCII.

Every participable soul, ranks in the number of eternal beings, and
among the first of generated natures.

For if it is eternal according to essence, it is true being according to its hyparxis, and is a perpetual being. For that which participates of eternity, participates likewise of perpetual being. But if it subsists in time according to energy, it is generated. For every thing participating of time, is always in generation (or in becoming to be) according to the prior and posterior of time, and is not at once, that which it is, but the whole of it is generated. But if every soul, is in a certain respect generated according to energy, it will be the first of generated natures. For that which is entirely generated, is more remote from eternal natures.

PROPOSITION CXCIII.

Every soul subsists proximate to intellect.

For if it possesses an eternal, and immutable essence, it proceeds from an immoveable essence: since that which proceeds from a moveable essence, is entirely changed according to essence. The cause, therefore, of every soul is immoveable. But if it is proximately perfected by intellect, it is also converted to intellect, and participates the knowledge, which intellect confers on the natures able to participate cognition. For all knowledge proceeding from intellect, is inherent in all the natures, in which intellect resides. But that to which all things are naturally converted, is the source of their progression according to essence. Every soul, therefore, proceeds from intellect.

PROPOSITION CXCIV.

Every soul possesses in a secondary manner, all the forms, which
intellect primarily contains.

For if it proceeds from intellect, and intellect is the fabricator of soul; and if intellect subsisting immoveably produces all things; it will also impart to soul, which it constitutes, the essential reasons of all things which it contains. For every thing which operates through essence, imparts secondarily to its production, that which it is itself primarily. Soul, therefore, contains in a secondary manner the representations of intellectual forms.

PROPOSITION CXCV.

Every soul is all things, containing sensible natures, after the
manner of an exemplar; (παραδείγματικῶς) but intelligibles after
the manner of images (είκονικῶς).

For subsisting as a medium between natures impartible, and such as are divided about bodies; it produces and constitutes the latter of these; but establishes in itself the prior causes from which it proceeds. Hence it previously receives after the manner of an exemplar the natures to which it is prior as their cause: but it possesses through participation, and as the blossoms of first natures, the causes of its subsistence. It previously receives in its essence, therefore, through cause all sensible natures, and contains immaterial reasons of things material, incorporeal of such as are corporeal, and indistant of such as are distinguished by interval. But it contains intelligibles after the manner of an image, and receives partibly, their impartible forms, such as are uniform variously, and such as are immoveable according to a self motive condition. Soul, therefore, is all beings; containing such as are first through participation, but such as are posterior to its nature, after the manner of an exemplar.

PROPOSITION CXCVI.

Every participable soul primarily uses an eternal body, which possesses
an unbegotten and incorruptible hypostasis.

For if every soul is eternal according to essence, and through its essence first animates some particular body, it will always animate this body: for the essence of every soul is immutable. But if this be admitted, that which is animated must be always animated, and must always participate life. But that which always lives, is perpetual by far the first of all things[154]. And that which is perpetual is eternal. Hence that body which is first animated, and which first depends on soul, is eternal. But every participable soul is primarily participated by some particular body; since it is not imparticipable, and essentially animates its participant. Every participable, or participated soul, therefore, uses a body primarily eternal, without generation, and incorruptible according to essence.

PROPOSITION CXCVII.

Every soul is _an essence_ vital and gnostic, and a _life_
essential, and gnostic, and is both knowledge, essence, and
life. It likewise contains all things together, the essential,
the vital, and the gnostic; and all in all, and each separate
and apart from the rest.

For if it has a middle subsistence between forms impartible, and such as are divisible about bodies; it is neither so impartible as all intellectual natures, nor so partible, as corporeal forms. Since, therefore, both essences, lives, and cognitions, are distributed in corporeal natures; all these subsist impartibly in souls, unitedly, and incorporeally, and are at the same time all things, on account of their immateriality, and impartibility. And since all things subsist in intellects according to union, they are distinguished and divided in souls. All things, therefore, subsist together, and apart in soul. But if all impartibles subsist together and in one, they mutually penetrate through each other: and if separate they are again divided without confusion; so that each subsists by itself, and all in all. For in essence there is both life and knowledge: since if essence was essentially deprived of life and knowledge, every soul would not know itself. And in life there is both essence and knowledge. For life without essence and knowledge belongs to material lives, which are neither able to know themselves, nor are sincere and pure essences. And knowledge which is both destitute of essence and life, is incapable of self subsistence. For all cognition belongs to that which is vital, and which is allotted essence essentially.

PROPOSITION CXCVIII.

Every thing which participates of time, and is always moved, is
measured by periods.

For since it is measured by time it both participates a measure and bound of motion, and proceeds according to number. But because it is always moved, and this _always_, is not eternal[155], but temporal, it is necessary that it should use periods. For motion is a certain mutation from some things into others. But beings are terminated by multitudes and magnitudes. And these being terminated, there can neither be an infinite mutation, according to a right line, nor can that which is always moved proceed according to a finished progression. Hence that which is always moved will proceed from the same to the same; and will thus form a period in its progression.

PROPOSITION CXCIX.

Every mundane soul uses periods and restitutions of its proper life.

For if it is measured by time it operates transitively, and possesses a proper motion. But every thing which is moved and participates of time, when it is eternal, uses periods, revolves periodically, and proceeds from the same to the same. And hence every mundane soul, possessing motion and energizing according to time, will both possess periods of motion, and restitutions into its pristine state. For every period of eternal natures, returns to its pristine state.

PROPOSITION CC.

Every period of soul is measured by time. But the period of
particular souls, is measured by some particular time: and the
period of the first soul, since it is measured by time, is
measured by universal time.

For if all motions contain prior and posterior, they participate of a period, and on this account of time. And that which measures all the periods of souls is time. But if the periods of all souls were the same, and about the same; the time of all would be the same. But if the restitutions of different souls are different, the periodic time of their restitutions also, is different. That the soul, therefore, which is first measured by time, is measured by universal time, is evident. For if time is the measure of every motion; the first motion, will entirely participate of time, and will be measured by the whole of time. For if universal time, did not measure its first participant, neither would it measure any thing else, according to the whole of itself. But that all other souls are measured by the more particular measures of universal time, is evident from what we have now demonstrated. For if they are more particular than the soul which first participates of time, they cannot accommodate their periods to universal time. But the multitude of their restitutions, will be parts of that one period and restitution, by which the first participant of time, returns to its pristine state. For the participation of a lesser power is more particular, but of a greater, more universal. Other souls, therefore, are not naturally adapted to receive a universal temporal measure, through one life; since they are allotted an order more remiss than that which is first measured by time, because they are allotted an inferior order.

PROPOSITION CCI.

All divine souls possess triple energies; one kind as souls;
another as receiving a divine intellect; and a third kind, as
depending on the gods. And they provide indeed for the universe,
as gods; but they know all things through an intellectual life;
and move bodies through a self-motive essence.

For since they naturally participate super-mundane natures, and are not simply souls, but divine souls, bearing before themselves an order analogous to the gods, in an animastic latitude; they will energize not only animastically, but also divinely; because they are allotted a deified summit in their essence, and possess an intellectual hypostasis, through which they are spread under intellectual essences. They energize, therefore, not only divinely, but also intellectually; possessing one energy according to _the one_, which they contain in the recesses of their natures, but another according to an intellectual operation. There is likewise present to these divine souls, an energy according to their proper hyparxis; which is motive of natures moved by others, but vivific of such as possess an adventitious life. For this is the proper employment of every soul; but such energies as intelligence and providence, they receive through participation.

PROPOSITION CCII.

All souls attending upon, and always following the gods, are inferior
to divine, but more eminent than particular souls.

For divine souls participate of intellect and deity. They are, therefore, at the same time intellectual and divine, and preside over other souls, in the same manner as the gods preside over the universality of things. But particular souls are deprived of a suspension from intellect, because they are not able to participate proximately of a divine essence. For they would not fall from an intellectual energy, if they essentially participated of intellect, as we have previously demonstrated[156]. Hence the souls, which always follow the gods, are of a middle condition; participating indeed a perfect intellect, and through this surpassing particular souls, yet not depending on the divine unities. For the intellect which they participate is not a divine intellect.

PROPOSITION CCIII.

Of every animastic multitude, (i.e. a multitude belonging to
souls) divine souls since they are greater than others in power,
are contracted according to number. But such as always follow
the gods, retain a middle order among all souls, both in power,
and quantity. And particular souls, are inferior to others in
power, but proceed according to a greater number.

For divine souls are more allied to the one, on account of a divine essence; but those of a middle order, through the participation of intellect. And those of the last order, are essentially dissimilar to those of the middle and first kind. But among eternal natures such as are nearer to the one, are more united in number, and are more contracted in multitude, than such as are more distant. But such as are more remote, are more multiplied. Hence the powers of superior souls, are greater, and have the same proportion to secondary souls, as that which is divine to that which is intellectual, and as the intellectual to the animastic nature. And the quantities of inferior souls, are more in number. For that which is more distant from the one, is a greater, and that which is nearer a less multitude.

PROPOSITION CCIV.

Every divine soul presides over many souls, the perpetual
attendants on the gods; and over a still greater number of such
as sometimes receive this order.

For if it is divine, it is requisite that it should be allotted an order, generative of all things, and first-operative among souls. For that which is divine, throughout all beings, presides over the universality of things. And it is requisite that it should neither alone preside over such souls, as perpetually follow the gods; nor alone over such as are sometimes their attendants. For if any divine soul alone presides over such souls as sometimes attend the gods, how can these be united with a divine soul; since they are entirely different from this, and neither proximately participate intellect, nor (by a much stronger reason,) the gods? But if it alone presides over such as perpetually follow the gods, how can the series proceed to souls, the partial attendants on the gods? For thus intellectual natures will be the last, and will be unable through their barrenness, both to perfect other natures, and reduce them to their original. It is necessary, therefore, that such souls as follow the gods, and energize through intellect, and are reduced to intellects more partial than divine intellects, should first depend from every divine soul. But the second to these are partial or particular souls, which are able through the former, as mediums, to participate intellect, and a divine life. For through those which always participate, those which sometimes participate a more excellent condition, are perfected. And again, it is necessary, that about every divine soul, there should be a greater number of souls which sometimes follow, than of those which always attend on the gods. For the power of unity, always proceeds into multitude, according to remission, and subjection; failing indeed in power, but excelling in number. Since in a similar manner every soul perpetually following the gods, presides over a greater multitude of particular souls, imitating a divine soul; and elevates many souls to the first-operative unity of the whole series. Every divine soul, therefore, presides over a multitude of souls, the perpetual attendants on the gods: but presides over a still greater multitude of such as are sometimes allotted this order.

PROPOSITION CCV.

Every particular soul has the same proportion to the soul to
which it is subjected according to essence, as the vehicle of
the one to the vehicle of the other.

For if there is a natural distribution of vehicles in all souls, it is necessary that the vehicle of every particular soul, should have the same proportion to the vehicle of a universal soul, as the essence of the one, to the essence of the other. But the distribution of vehicles is according to nature: for first participants are naturally conjoined with the things participated[157]. If, therefore, as a divine soul is to a divine body, so is a particular soul to a particular body, each being participated essentially; hence that is true, which was asserted in the beginning, that vehicles also have the same proportion, as their correspondent souls.

PROPOSITION CCVI.

Every particular soul, possesses a power of descending infinitely into
generation, and of ascending from generation to _being_.

For if it sometimes follows the gods, but sometimes falls from its pursuit of a divine nature, and alternately participates of intellect, and a privation of intellect; it is evident that it is conversant by parts in generation, and with the gods. But since it does not reside with the gods, through an infinite time, neither will it be conversant with bodies, through the whole succeeding time. For that which has no temporal beginning, cannot have any end: and that which has no end, is necessarily without a beginning[158]. It remains, therefore, that every soul must perform periods, both of ascensions from generation, and of descensions into generation; and that this will never fail, through an infinite time. Every particular soul, therefore, is capable of descending and ascending in infinitum: and this passion never ceases to take place about every particular soul.

PROPOSITION CCVII.

The vehicle of every particular soul is fabricated by an immoveable
cause.

For if it eternally depends on the soul, by which it is used, and is by a natural sympathy immutable according to essence, it is allotted a subsistence from an immoveable cause. For that which is produced from moveable causes, is wholly changed according to essence. But every soul possesses an eternal body, which is the first participant of its nature. Hence the cause of every particular soul[159], and consequently of its vehicle, is immoveable, and on this account super-mundane.

PROPOSITION CCVIII.

The vehicle of every particular soul, is immaterial, indivisible
according to essence, and impassive.

For if it proceeds from an immoveable fabrication, and is eternal, it possesses an immaterial and impassive hypostasis. For such things as are naturally passive according to essence, are all of them changed, and material: and from their subsisting differently at different times depend on mutable causes. And on this account they receive an all various mutation, because they are moved with their primary causes. But that this vehicle is indivisible is manifest. For every thing which is divided, is corrupted so far as it is divided, because it relinquishes the whole, and departs from continuity and conjunction. If, therefore, the vehicle is essentially immutable, it will also be impassive, and indivisible.

PROPOSITION CCIX.

The vehicle of every particular soul descends indeed with the
addition of material vestments[160]; but is conciliated with the
soul, by an ablation of every thing material, and by returning
to a form proper to its nature, and analogous to the soul by
which it is employed.

For the vehicle indeed descends, assuming irrational lives, but in its ascent, casts aside all the powers of generation, with which it was invested in its descent, and becoming [_pure returns to its proper form, and the pristine condition of its nature. It likewise_[161]] imitates the lives of the souls which employ it as an instrument, and is every where moved in conformity, with their motions. And by its circulations, it represents the intellections of some souls, but the falling of others, through their inclination to the realms of generation; and the purgations of others through the revolutions which lead to an immaterial nature. But because it is essentially vivified by, and is connate with souls, it is all-variously changed along with their mutations; follows them every where; becomes passive, when they are exposed to passivity; returns with them when they are purified; and is elevated when they are elevated, and pursues its proper perfection. For every thing is perfected, when it pursues the perfection of its nature.

PROPOSITION CCX.