Chapter LI (3)

For it is requisite that the thing generated should possess aptitude and an imperfect power. And that which makes being in energy[242] that which the thing generated is in capacity, antecedently comprehends a perfect power. For all energy proceeds from inherent power. For if that which makes did not possess power, how could it energize, and produce something else? And if that which is generated did not possess power according to aptitude, how could it be generated? For that which makes or acts, makes or acts in that which is able to suffer, but not in any casual thing, and which is not naturally adapted to suffer from the agent.

PROPOSITION LXXX.

Every body is naturally adapted of itself to suffer; but every thing incorporeal to act. And the former indeed is essentially inefficacious, but the latter is impassive. That which is incorporeal, however, suffers through its communion with body; just as bodies are able to act through the participation of incorporeals.

* * * * *

For body, so far as body, is alone divisible, and through this becomes passive, being entirely partible, and this to infinity. But that which is incorporeal, being simple, is impassive. For neither is that which is impartible, capable of being divided, nor can that be changed in quality which is not compounded. Either, therefore, nothing will be effective, or this must be affirmed of an incorporeal nature, since body, so far as body, does not act, because it is alone liable to be divided, and to suffer. For every thing which acts has an effective power; so that body, so far as it is body, will not act, but so far as it contains in itself a power of acting. Hence, when it acts, it acts through the participation of power. Moreover, incorporeal natures when they are inherent in bodies, participate of passions, being divided together with bodies, and enjoying their partible nature, though according to their own essence they are impartible.

PROPOSITION LXXXI.

Every thing which is participated in a separable manner, is present with its participant by a certain inseparable power which it inserts in it.

* * * * *

For if it is itself present with the participant in a separate manner, and is not in it, as if it possessed its subsistence in it, a certain medium between the two is necessary, connecting the one with the other, and which is more similar to that which is participated, and subsists in the participant. For if this medium is separable, how can it be participated by the participant, since the participant neither contains the medium, nor any thing proceeding from it? A power, therefore, and illumination proceeding from that which is separable into the participant conjoins both. Hence, one of these will be that through which the participation is effected, another will be that which is participated, and another that which participates.

PROPOSITION LXXXII.

Every thing incorporeal, which is converted to itself, when it is participated by other things, is participated in a separable manner.

* * * * *

For if in an inseparable manner, the energy of it would not be separate from its participant, as neither would its essence. If, however, this were the case, it would not be converted to itself. For being converted, it will be separate from its participant, each being different from the other. If, therefore, it is able to be converted to itself, it will be participated in a separable manner, when it is participated by other things.

PROPOSITION LXXXIII.

Every thing which has a knowledge of itself, is entirely converted to itself.

* * * * *

For knowing itself, it is evident that it is converted to itself in energy. For that which knows and that which is known are one. And the knowledge of itself is directed to itself as to that which is known. This knowledge also as pertaining to that which knows is a certain energy; but it is the knowledge of itself directed to itself, because it is gnostic of itself. Moreover, that it is converted to itself essentially, if it is so in energy, has been demonstrated. For every thing which by energizing is converted to itself, has also an essence verging to, and subsisting in itself.

PROPOSITION LXXXIV.

Every thing which always is, possesses an infinite power.

* * * * *

For if its hypostasis is never-failing, the power also according to which it is that which it is, and is able to exist, is infinite. For the power of existing being finite, it will some time or other fail. But this failing, the existence also of that which possesses it will fail, and it will no longer be that which always is. It is necessary, therefore, that the power of that which always is, and which connects and contains it essentially, should be infinite.

PROPOSITION LXXXV.

Every thing which is always becoming to be, or rising into existence, (αει γινομενον) possesses an infinite power of becoming to be.

* * * * *

For if it is always rising into existence, the power of generation in it is never-failing. For if this power was finite, it would cease in an infinite time. But the power of becoming to be ceasing, that which is rising into being according to this power would cease, and thus it would no longer be always becoming to be.[243] It is, however, supposed to be always becoming to be. Hence, it possesses an infinite power of rising into existence.

PROPOSITION LXXXVI.

Every thing which is truly being (οντως ον) is infinite, neither according to multitude, nor according to magnitude, but according to power alone.

* * * * *

For every infinite, is either in discrete, or in continued quantity, or in power. But that which always is, is infinite, as having an inextinguishable life, a never-failing hyparxis, and an undiminished energy. That which is eternally being, however, is neither infinite on account of magnitude; for that which is truly being is without magnitude, being self-subsistent; since every thing self-subsistent is impartible and simple. Nor is it infinite on account of multitude; for it has in the most eminent degree the form of _the one_, as being arranged most near, and being most allied to it. But it is infinite according to power. Hence, it is also impartible and infinite. And by how much the more it is one and impartible, by so much the more is it infinite. For the power which is divided, becomes imbecil and finite, and powers which are entirely divided, are in every respect finite. For ultimate powers, and which are most remote from _the one_, are in a certain respect finite, on account of their distribution into parts. But first powers, on account of their impartibility, are infinite. For a separation into parts divulses and dissolves the power of every thing. But impartibility compressing and contracting that which it contains, renders it never-failing, and undiminished in itself.

Moreover, infinity, according to magnitude, and also according to multitude, is entirely a privation and falling off from impartibility. For that which is finite is most near to the impartible, but the infinite is most remote from it, entirely departing from _the one_. Hence, that which is infinite according to power, is not infinite either according to multitude or magnitude, since infinite power subsists in conjunction with impartibility. But the infinite either in multitude or magnitude, is most remote from the impartible. If, therefore, that which is truly being was infinite either in magnitude or multitude, it would not possess infinite power. It does, however, possess infinite power; and therefore is not infinite either according to multitude, or according to magnitude.

PROPOSITION LXXXVII.

Every thing eternal indeed is being, but not every being is eternal.

* * * * *

For the participation of being is present in a certain respect with generated natures,[244] so far as each of these is not that which in no respect is. But if that which is generated is not entirely deprived of being, it is in a certain respect being. The eternal, however, is in no respect whatever present with generated natures, and especially not with such of these as do not even participate of the perpetuity which subsists according to the whole of time. Moreover, every thing eternal always is. For it participates of eternity, which imparts to the natures by which it is participated to be always that which they are. Being, therefore, is participated by a greater number of things than eternity. And hence being is beyond eternity. For by those natures by whom eternity is participated, being is also participated. But not every thing which participates of being, participates also of eternity.

PROPOSITION LXXXVIII.

Every thing[245] which is truly being, is either prior to eternity, or in eternity, or participates of eternity.

* * * * *

For that there is true being prior to eternity has been demonstrated. But true being is also in eternity. For eternity possesses the _always_ in conjunction with _being_. And that which participates of eternity, has both the _always_ and _being_, according to participation. Eternity, however, possesses the _always_ primarily, but _being_ according to participation. But being itself is primarily being.

PROPOSITION LXXXIX.

Every thing which is primarily being consists of bound and infinity.

* * * * *

For if it possesses infinite power, it is evident that it is infinite, and on this account consists from the infinite. If also it is impartible, and has the form of _the one_, through this, it participates of bound. For that which participates of unity is bounded. Moreover, it is impartible, and therefore possesses infinite power. Hence every thing which is truly [or primarily] being consists of bound and infinity.

PROPOSITION XC.

The first bound, and the first infinity subsist by themselves prior to every thing which consists of bound and the infinite.

* * * * *

For if beings which subsist by themselves, are prior to those which are _certain_ beings, as being common to all essences, and principal causes, and not the causes of certain, but in short of all beings, it is necessary that the first bound, and the first infinity should be prior to that[246] which consists of both these. For the bound in that which is mixed [or the first being,] participates of infinity, and the infinite participates of bound. But of every thing, that which is the first, is nothing else than that which it is. It is not therefore proper that the first infinite should have the form of bound, or that the first bound should have the form of infinity. These therefore subsist primarily prior to that which is mixed.

PROPOSITION XCI.

Every power is either finite or infinite. But every finite power indeed derives its subsistence from infinite power. And infinite power subsists from the first infinity.

* * * * *

For the powers which have an existence at a certain time, are finite, falling from the infinity of existing always. But the powers of eternal beings are infinite, never deserting their own hyparxis.

PROPOSITION XCII.

Every multitude of infinite powers, is suspended from one first infinity, which does not subsist as a participated power, nor in things which are endued with power, but subsists by itself, not being the power of a certain participant, but the cause of all beings.

* * * * *

For though the first being possesses power, yet it is not power itself. For it has also bound. But the first power is infinity. For infinite powers are infinite, through the participation of infinity. Infinity itself therefore, will be prior to all powers, through which being also possesses infinite power, and all things participate of infinity. For infinity is not the first of things [or the ineffable principle of all] since that is the measure of all things, being _the good_ and _the one_. Nor is infinity being. For this is infinite, but not infinity. Hence infinity subsists between that which is first and being, and is the cause of all infinite powers, and of all the infinity that is in beings.

PROPOSITION XCIII.

Every infinite which is in [true] beings, is neither infinite to the natures that are above beings, nor is it infinite to itself.

* * * * *

For that by which each thing is infinite, by this also it exists uncircumscribed. But every thing which is in [true] beings, is bounded by itself, and by all the things prior to it. It remains therefore, that the infinite which is in [true] beings, is infinite to subordinate natures alone, above which it is so expanded in power, as to be incomprehensible by all of them. For in whatever manner they may extend themselves towards this infinite, yet it has something[247] entirely exempt from them. And though all things enter into it, yet it has something occult, and incomprehensible by secondary natures. Though likewise it evolves the powers which it contains, yet it possesses something on account of its union insurmountable, contracted, and surpassing the evolution of beings. Since however, it contains and bounds itself, it will not be infinite to itself, nor much less to the natures situated above it, since it has a portion of the infinity which is in them. For the powers of more total natures are more infinite, in consequence of being more total, and having an arrangement nearer to the first infinity.

PROPOSITION XCIV.

Every perpetuity is indeed a certain infinity, but not every infinity is perpetuity.

* * * * *

For there are many infinites which have the infinite not on account of _the always_, such for instance, as the infinity according to magnitude, the infinity according to multitude, and the infinity of matter. And whatever else there may be of the like kind, which is infinite, either because it cannot be passed over, or through the indefiniteness of its essence. That perpetuity however is a certain infinity[248] is evident. For that which never fails is infinite. But this is that which always has its hypostasis inexhaustible. Infinity therefore, is prior to perpetuity. For that which gives subsistence to a greater number of effects, and is more total, is more causal. Hence, the first infinity is beyond eternity, and infinity itself is prior to eternity.

PROPOSITION XCV.

Every power which is more single, is more infinite than that which is multiplied.

* * * * *

For if of powers the first infinity is nearest to _the one_, that power which is more allied to _the one_, is in a greater degree infinite than that which recedes from it. For being multiplied it loses the form of _the one_, in which while it remained, it possessed a transcendency with respect to other powers, being connected and contained through its impartibility. For in partible natures themselves, the powers when congregated, are united,[249] but when divided, they are increased in number, and become obscured.

PROPOSITION XCVI.

The power which is infinite of every finite body, is incorporeal.

* * * * *

For if it were corporeal, if this body indeed is finite,[250] the infinite will be contained in the finite. But if the body is infinite, it will not be power so far as it is body. For if so far as it is body it is finite, but power is infinite, it will not be power so far as it is body. Hence, the power which is infinite in a finite body is incorporeal.

PROPOSITION XCVII.

In each series of things, every cause which has the relation of a leader, imparts to the whole series the peculiarity of itself; and that which the cause is primarily, the series is according to diminution.

* * * * *

For if it is the leader of the whole series, and all co-ordinate natures are co-arranged with reference to it, it is evident that it imparts to all that the series contains the one idea according to which they are arranged in that series. For either all things partake of similitude to this cause without a cause, or that which is the same in all is derived from it. But the former of these is impossible. For that which is without a cause is also fortuitous. But the fortuitous can never take place in things in which there is order, connection, and an invariable sameness of subsistence. From the cause therefore, which ranks as a leader, every series receives the peculiarity of the hypostasis of that cause. But if from it, it is evident that this is accompanied with a diminution and decrement adapted to secondary natures. For either the peculiarity exists similarly in the leader, and the natures that are secondary, and how in this case can the former be the leader, but the latter be allotted an hypostasis after the leader? Or it exists dissimilarly. And if this be the case, it is evident that sameness is derived to the multitude from one thing, but not vice versa. And the illustrious peculiarity of the series which is primarily in one thing [or the leader,] is secondarily in the multitude [suspended from the leading cause].

PROPOSITION XCVIII.

Every separate cause is at one and the same time every where and no where.

* * * * *

For by the communication of its own power it is every where. For this is a cause which replenishes the natures that are naturally adapted to participate of it, rules over all secondary beings, and is present to all things by the prolific progressions of its illuminations. But by an essence unmingled with things in place, and by its exempt purity, it is no where. For if it is separate, it is established above all things. In a similar manner also, it is in no one of the natures inferior to itself. For if it was alone every where, it would not indeed be prevented from being a cause, and from subsisting in all its participants. But it would not be prior to all of them in a separate manner. If also it was no where without being every where, it would not indeed be prevented from being prior to all things, and from being nothing pertaining to subordinate natures. But it would not be in all things, as causes are naturally adapted to be in their effects,[251] by the abundant and unenvying communications of themselves. In order therefore, that existing as a cause, it may be in all things that are able to partake of it, and that being separate in itself, it may be prior to all the natures that are filled by it, it is every where, and at the same time no where.

And it is not indeed partly every where and partly no where. For thus it would be divulsed and separate from itself, if one part of it was every where in all things, but another was no where, and prior to all things. But the whole of it is every where, and in a similar manner no where. For the things which are able to participate of it, meet with the whole of it, and find the whole present with themselves, that at the same time being wholly exempt from them. For the participant does not place this separate cause in itself, but participates of it as much as it is capable of receiving. Nor in the communication of itself does it become contracted by the multitude of the participations of it; for it is separate. Nor do its participants participate of it defectively; for that which imparts is every where.

PROPOSITION XCIX.

Every imparticipable, so far as it is imparticipable, does not derive its subsistence from another cause. But it is itself the principle and cause of all its participants. And thus every principle in each series is unbegotten.

* * * * *

For if it is imparticipable in its own proper series, it is allotted the principality, and does not proceed from other things. For it would no longer be the first, if it received this peculiarity, according to which it is imparticipable, from something else.[252] But if it is inferior to other things, and proceeds from them, it does not proceed from them so far as it is imparticipable, but so far as it participates. For of the things from which it originates, it doubtless participates, and it is not primarily the things of which it participates. Hence, it is not from a cause so far as it is imparticipable. For so far as it is from a cause it participates, and is not imparticipable. But so far as it is imparticipable, it is the cause of things that are participated, and is not itself a participant of other things.

PROPOSITION C.

Every series of wholes is extended to an imparticipable cause and principle. But all imparticipables are suspended from the one principle of all things.

* * * * *

For if each series suffers something which is the same [or a certain sameness,] there is something in each which is the leader, and the cause of this sameness. For as all beings are from unity, so every series is from unity. But again, all imparticipable monads are referred to _the one_; because all of them are analogous to _the one_. So far therefore, as they also suffer something which is the same through an analogy to _the one_, so far a reduction of them to _the one_ is effected. And so far indeed, as all of them are from _the one_, no one of these is a principle. But so far as each is imparticipable, so far each is a principle. Hence, being the principles of certain things, they are suspended from the principle of all things. For that is the principle of all things of which all things participate. All things however alone entirely participate of the first; but of other things not all, but certain things participate. Hence also that [i.e. the ineffable] is simply the first, but other things are firsts with reference to a certain thing, but simply are not firsts.

PROPOSITION CI.

Imparticipable intellect is the leader of all things that participate of intellect, imparticipable life of all things that participate of life, and imparticipable being of all things that participate of being. But of these, being is prior to life, but life is prior to intellect.

* * * * *

For because in each series of beings, imparticipables are prior to things which are participated, it is necessary that intellect should be prior to intellectuals, that life should be prior to vital natures, and that being itself should be prior to beings. Because however, that which is the cause of a greater number of effects, precedes that which is the cause of a less number, hence, among these, being will be the first; for it is present with all things to which life and intellect are present. For every thing that lives and participates of intelligence necessarily _is_; but not vice versa. For many beings neither live, nor energize intellectually.[253] But life is the second. For all things that participate of intellect, participate also of life, but not vice versa. For many things live indeed, but are left destitute of knowledge. And intellect is the third. For every thing which is in any manner whatever gnostic, also lives and is. If therefore being is the cause of a greater number of effects, but life of a less number, and intellect of still fewer effects, being is the first, life the second, and intellect the third.

PROPOSITION CII.

All beings which exist in any manner whatever, consist of bound and the infinite through that which is primarily being. But all living beings are motive of themselves through the first life. And all gnostic beings participate of knowledge, through the first intellect.

* * * * *

For if that which is imparticipable in each series imparts its own peculiarity to all the natures under the same series, it is evident that the first being also imparts to all things bound, and at the same time infinity, since it is itself primarily mixed from these. Life also imparts to all things the motion which it possesses in itself. For life is the first progression and motion from the stable hypostasis of being. And intellect imparts knowledge to all things. For the summit of all knowledge is in intellect. And intellect is the first gnostic nature.

PROPOSITION CIII.

All things are in all, but appropriately in each.

* * * * *

For in being there is life and intellect; and in life, being and intellection; and in intellect being and life. But in intellect indeed, all things subsist intellectually, in life vitally, and in being, all things are truly beings. For since every thing subsists either according to cause, or according to hyparxis, or according to participation; and in the first, the rest are according to cause; in the second, the first is according to participation, but the third, according to cause; and in the third, the natures prior to it are according to participation;--this being the case, life and intellect have a prior or causal subsistence in being. Since however, each thing is characterized according to hyparxis, and neither according to cause (for cause pertains to other things, i.e. to effects) nor according to participation (for a thing derives that elsewhere of which it participates,)--hence in being there is truly life and intellection, essential life, and essential intellect. And in life, there is being indeed according to participation, but intellection according to cause. Each of these however, subsist there vitally. For the hyparxis is according to life. And in intellect, life and essence subsist according to participation, and each of these subsists there intellectually. For knowledge is the essence and the life of intellect.

PROPOSITION CIV.

Every thing which is primarily eternal, has both its essence and its energy eternal.

* * * * *

For if it primarily participates of the perpetuity of eternity, it does not partially participate of it, but entirely. For either it participates of it in energy, but not in essence. This however is impossible; since in this case, energy would be more excellent than essence. Or it participates of it according to essence, but does not participate of it according to energy. In this case however, that which is primarily eternal, and that which primarily participates of time will be the same. And time indeed, will primarily measure the essence of certain things, but eternity which is more excellent than all time, will not measure the essence of any thing, if that which is primarily eternal, is not essentially contained by eternity. Hence every thing which is primarily eternal, has both an eternal essence and energy.

PROPOSITION CV.

Every thing immortal is perpetual; but not every thing perpetual is immortal.

* * * * *

For if the immortal is that which always participates of life, but that which always participates of life, participates also of being, and that which always lives, always is,--hence, every thing immortal is perpetual. But the immortal is that which is unreceptive of death, and always lives. And the perpetual is that which is unreceptive of non-being, and always is. If however, there are many beings more and less excellent than life, which are unreceptive of death, but exist always;--if this be the case, not every thing which is perpetual is immortal. That however, there are many beings not immortal, that exist always, is evident. For there are certain beings indeed, which are destitute of life, but which exist always, and are indestructible. For as being is to life, so is the perpetual to the immortal. For the life which cannot be taken away is immortal, and the being which cannot be taken away is perpetual. But being is more comprehensive than life, and therefore the perpetual is more comprehensive than the immortal.[254]

PROPOSITION CVI.

The medium of every thing which is entirely eternal both in essence and energy, and of every thing which has its essence in time, is that which is partly indeed eternal, and partly is measured by time.

* * * * *

For that which has its essence comprehended by time, is entirely temporal. For by a much greater priority, this will be allotted a temporal energy. But that which is entirely temporal, is in every respect dissimilar to that which is entirely eternal. But all progressions are through similars. Hence there is something between these. The medium therefore, is either that which is eternal in essence, but temporal in energy, or vice versa. This latter however, is impossible. For energy would be more excellent than essence. It remains therefore, that the medium is the former of these.

PROPOSITION CVII.

Every thing which is partly eternal, and partly temporal, is at one and the same time being and generation.

* * * * *

For every thing eternal is being, and that which is measured by time is generation. So that if the same thing participates of time and eternity, yet not according to the same, it will be both being and generation.

COROLLARY.

From these things it is evident, that generation indeed, having a temporal essence, is suspended from that which partly partakes of being, and partly of generation, participating at once of eternity and time. But this is suspended from that which is in every respect eternal. And that which is in every respect eternal, is suspended from being which is prior to the eternal.

PROPOSITION CVIII.

Every thing which is partial in each order, is able to participate in a twofold respect of the monad which is in the proximately superior order, viz. either through its own wholeness or through that which is partial in the superior order, and co-ordinate with the thing according to an analogy to the whole series.

* * * * *

For if conversion is to all things through similitude, that which is partial in an inferior order, is dissimilar to that which is monadic and a whole in a superior order. And in short, is as that which is partial, to a whole, and as one order to another. But a partial nature is similar to a whole of the same series, through a communion of peculiarity, and to the proximately superior co-ordinate peculiarity through an analogous subsistence. It is evident, therefore, that through these media a conversion from one to the other is effected, as through similars to that which is similar.[255] For the one is similar as the partial to that which is partial, but the other as that which is the appropriate of the same series. But the whole of the superior series is dissimilar in both these respects.

PROPOSITION CIX.

Every[256] partial intellect participates of the unity which is above intellect and the first, both through the intellect which ranks as a whole, and through the partial unity which is co-ordinate with this partial intellect. Every partial soul, likewise, participates of the intellect which is a whole, through the soul which ranks as a whole, and through a partial intellect. And every partial nature of body participates of the soul which is a whole through the wholeness of nature, and a partial soul.

* * * * *

For every thing partial participates of the monad which is in a superior order, either through its proper wholeness, or through that which is partial in that order, and which is co-ordinate to the thing.

PROPOSITION CX.

Of all the things that are arranged in each series, such as are first, and are conjoined with their monad, are able to participate of the natures which are proximately established in the superior series, through analogy. But such as are more imperfect and remote from their proper principle, are not naturally adapted to enjoy these natures.

* * * * *

For because such things as are first, are allied to those in a superior series, being allotted a better and more divine nature in the order to which they belong, but such things as are more imperfect proceed further from their principle, and are allotted a secondary and ministrant, but not a primary and leading progression in the whole series;--this being the case, the former are necessarily connascently conjoined to the things in a superior order; but the latter are unadapted to be conjoined with them. For all things are not of an equal dignity, though they may belong to the same order. For there is not one and the same ratio in all. But all things proceed from their proper monad, as from one, and with reference to one thing. Hence, they are not allotted the same power. But some things are able to receive proximately the participations[257] of superior natures; while others being dissimilar to them by proceeding to a greater distance from their principles, are deprived of a power of this kind.

PROPOSITION CXI.

Of every intellectual series, some things are divine intellects, receiving the participations of the Gods; but others are intellects alone. And of every psychical series, some things are intellectual souls, suspended from their proper intellects; but others are souls alone. Of all corporeal natures, likewise, some have souls supernally presiding over them, but others are natures alone, destitute of the presence of souls.

* * * * *

For of each series, not the whole genus is adapted to be suspended from that which is prior to itself, but that which is more perfect in it, and sufficient to be connascent with superior natures. Neither, therefore, is every intellect suspended from deity, but those intellects only which are supreme and most single. For these are allied to the divine unities. Nor do all souls participate of participable intellect,[258] but such only as are most intellectual. Nor do all corporeal natures enjoy the presence of soul, and of the soul which is participated, but those only that are more perfect, and possess in a greater degree the form of reason. And this is the mode of demonstration in all things.

PROPOSITION CXII.

Of every order those things that are first, have the form of the natures prior to them.

* * * * *

For the highest genera in each order, are conjoined through similitude to the natures placed above them,[259] and through the connexion and coherence of the progression of wholes. Hence, such as the superior natures are primarily, such also is the form which these highest genera are allotted, and which is allied to the nature of those in the superior order. They are also such according to the peculiarity of subsistence as are the natures prior to them.

PROPOSITION CXIII.

Every divine number is unical.

* * * * *

For if a divine number has a precedaneous cause, viz. _the one_, just as an intellectual number has intellect, and a psychical number soul, and if multitude is every where analogous to its cause, it is evident that a divine number is unical, since _the one_ is God. But this follows, since _the one_ and _the good_ are the same. For _the good_ and God are the same. For that beyond which there is nothing, and after which all things aspire, is God. And also that from which all things proceed, and to which all things tend. But this is good. If therefore, there is a multitude of Gods, the multitude is unical. But that there is, is evident. For every principal cause is the leader of an appropriate multitude which is similar and allied to the cause.

PROPOSITION CXIV.

Every God is a self-perfect unity, and every self-perfect unity is a God.

* * * * *

For if the number of unities is twofold, as has been before demonstrated, and some are self-perfect, but others are illuminations from the self-perfect unities, and if a divine number is allied to and connatural with _the one_ and _the good_, the Gods are self-perfect unities. And vice versa, if there is a self-perfect unity it is a God. For as unity is in the most eminent degree allied to _the one_, and the self-perfect to _the good_, so likewise according to both these the self-perfect participates of the divine peculiarity and is a God. But if a God was a unity, yet not a self-perfect unity, or a self-perfect hypostasis, yet not a unity, he would be arranged in another order, on account of the mutation of the peculiarity.[260]

PROPOSITION CXV.

Every God is superessential, supervital, and superintellectual.

* * * * *

For if each is a self-perfect unity, but neither being, life, or intellect is a unity, but that which is united, it is evident that every God is beyond each of these. For if these differ from each other, but all are in all, each of these being all will not be one only. Farther still, if the first God is superessential, but every God is of the series of the first, so far as a God, each will be superessential. But that the first God is superessential,[261] is evident. For essence is not the same with unity, nor is to exist the same thing as to be united. If, however, these are not the same, either the first God is both these, and in this case he will not be one only, but something else besides _the one_, and will participate of unity, but will not be _the one itself_; or he is one of these. But if indeed he is essence, he will be indigent of _the one_. It is, however, impossible that _the good_, and _the first_ should be indigent. Hence, he is one alone; and therefore superessential. But if each thing imparts the peculiarity of that which it is primarily to the whole series [of which it is the leader], hence, every divine number is superessential; since every principal cause produces similars prior to dissimilars. If, therefore, the first God is superessential, all the Gods will be superessential. For they will be entirely similar [to the first]. Since, however, they are also essences, they will be produced from the first essence, as the monads of essences.

PROPOSITION CXVI.

Every deity except _the one_ is participable.

* * * * *

For that _the one_ is imparticipable is evident, since if it were participated, and on this account pertained to something else, it would no longer be similarly the cause of all things; both of such as are prior to beings, and of beings themselves. But that the other unities are participated, we shall thus demonstrate. For if there is another imparticipable unity after the first, in what does it differ from _the one_? For either it subsists after the same manner as that; and how in this case is the one the second, but the other first? Or it does not subsist after the same manner. And thus one of these will be _the one itself_, but the other _one_ and _not one_. This _non-one_ also, if it is no hypostasis whatever, will be _one_ alone. But if it is a certain other hypostasis besides _the one_, in this case _the one_ will be participated by the _non-one_. And that will be a self-perfect one, which conjoins the non-one with _the one_. So that again God will be this [viz. the one] so far as he is God. But that which is non-one will subsist in the participation of _the one_. Every unity, therefore, which subsists after _the one_ is participable, and every God is participable.

PROPOSITION CXVII.

Every God is the measure of beings.

* * * * *

For if every God is unical, he defines and measures all the multitude of beings. For all multitudes being in their own nature indefinite, are bounded through _the one_. But that which is one being [or being characterized by _the one_] measuring and terminating the natures with which it is present, leads into bound that which according to its own power is not bounded. For the one being has the form of _the one_ by participation.

But that which is uniform, or has the form of the one, recedes from indefiniteness and infinity. And by how much the more uniform it is, by so much the less[264] is it indefinite, and without measure. Every multitude of beings, therefore, is measured by the divine unities.

PROPOSITION CXVIII.

Every thing which is in the Gods pre-exists in them according to their peculiarities. And the peculiarity of the Gods is unical and superessential. Hence, all things are contained in them unically and superessentially.

* * * * *

For if every thing subsists in a three-fold manner, viz. either according to cause, or according to hyparxis, or according to participation, but the first number of all things is the divine number, nothing will be in the Gods according to participation, but all things will subsist in them either according to hyparxis, or according to cause. Such things, however, as they antecedently comprehend, as being the causes of all things, they antecedently comprehend in a manner appropriate to their own union. For every thing which is the leader of secondary natures causally, contains the cause of things subordinate, in a way naturally adapted to itself. All things, therefore, are in the Gods unically and superessentially.

PROPOSITION CXIX.

Every God subsists according to superessential goodness, and is good neither according to participation, nor according to essence, but superessentially; since habits and essences are allotted a secondary and manifold order from the Gods.

* * * * *

For if the first God is _the one_ and _the good_, and so far as he is _the one_, he is also _the good_, and so far as _the good, the one_, if this be the case, every series of the Gods has the form of _the one_, and the form of _the good_, according to one peculiarity, and each of the Gods is not a unity and goodness according to any thing else. But each so far as he is a unity, so far he is a goodness, and so far as he is a goodness, so far he is a unity. So far also as the Gods posterior to the first God proceed from the first, they have the form of _the good_, and the form of _the one_, since the first is _the one_ and _the good_. But so far as all of them are Gods, they are unities and goodnesses. As, therefore, _the one_ of the Gods is superessential, so likewise is their goodness, since it is nothing else than _the one_. For each of them is not any thing else than _the good_, but is good alone; as neither is each any thing else than _the one_, but is one alone.

PROPOSITION CXX.

Every God possesses in his own hyparxis a providential inspection of the whole of things. And a providential energy is primarily in the Gods.

* * * * *

For all other things which are posterior to the Gods, energize providentially through the participation of them. But providence is connascent with the Gods. For if to impart good to the subjects of providential energy, is the prerogative of the providential peculiarity, but all the Gods are goodnesses, either they do not impart themselves to anything, and thus nothing will be good in secondary natures. And whence will that be derived which subsists according to participation, except from those natures that primarily possess peculiarities? Or if they do impart themselves, they impart good, and in consequence of this providentially attend to all things. Providence, therefore, subsists primarily in the Gods. For where is the energy which is prior to intellect, except in superessential natures? But providence (προνοια), as the name signifies, is an energy prior to intellect (ενεργεια εστι προ νου). The Gods, therefore, from being Gods, and from being goodnesses, provide for all things, and fill all things with the goodness which is prior to intellect.

PROPOSITION CXXI.

Every divine nature has indeed for its hyparxis goodness, but possesses a power which is unsubdued and at once incomprehensible by all secondary natures.

* * * * *

For if it providentially attends to the whole of things, there is in it a power which has dominion over the subjects of its providential energy; through which being unsubdued and uncircumscribed by all things, divine natures fill all things with, and subject all things to themselves. For every thing of a ruling nature, which is the cause of other things, and has dominion over them, rules through abundance of power, and predominates according to nature.

The first power, therefore, is in the Gods, not indeed having dominion over some things, but not over others, but equally comprehending in itself according to cause the powers of all beings, this power neither being essential, nor much less unessential; but being connascent with the hyparxis of the Gods, and superessential. Moreover, the boundaries of all knowledge, presubsist uniformly in the Gods. For through divine knowledge, which is exempt from the whole of things, all other knowledge has a subsistence; this knowledge neither being intellectual, nor much less, being a certain knowledge posterior to intellect, but being established according to the divine peculiarity above intellect. Whether, therefore, there is a divine knowledge, this knowledge is occult and uniform [or has the form of _the one_]. Or whether there is a power uncircumscribed by all things, this power is in a similar manner comprehensive of all things. Or whether there is a divine goodness, this goodness defines the hyparxis of the Gods. For if all things are in the Gods, knowledge, power, and goodness are also in them. But their hyparxis is characterized by that which is most excellent, and their hypostasis also is according to that which is best. But this is goodness.

PROPOSITION CXXII.

Every thing divine provides for secondary natures, and is exempt from the subjects of its providential care, providence neither relaxing the unmingled and unical transcendency of that which is divine, nor a separate union abolishing providence.

* * * * *

For divine beings abiding in their unical nature, and in their own hyparxis, fill all things with the power of themselves. And every thing which is able to participate of them, enjoys the good which it is capable of receiving, according to the measures of its proper hypostasis; divine natures, in the mean time, illuminating beings with good, by their very essence, or rather prior to essence. For that which is divine being nothing else than goodness, it supplies all things with an unenvying abundance of good, by its very being, not making a distribution according to a reasoning process; but other things receiving indeed according to their desert, and divine natures according to their hyparxis. Neither, therefore, in providing for other things, do they receive a habitude, or alliance with the subjects of their providential care. For they benefit all things by being that which they are. But every thing which makes by its very essence, makes without habitude, and with an unrestrained energy. For habitude is an addition to essence. Hence also it is preternatural. Nor being separate, do they withdraw their providential care. For thus they would subvert, which it is not lawful to say, their own hyparxis, the peculiarity of which is goodness. For it is the province of goodness to extend itself to every thing which is able to participate of it. And the greatest of all things is not that which is boniform, but that which is beneficent. Either, therefore, no being will possess this beneficent nature, or the Gods will possess it prior to beings. For it is not possible that a greater good should be present with the natures that are good by participation, but a less good with those that are primarily good.

PROPOSITION CXXIII.

Every thing divine is itself indeed, on account of its superessential union, ineffable and unknown to all secondary natures; but it is comprehended and known by its participants. Hence, _that which is first_, is alone perfectly unknown, as being imparticipable.

* * * * *

For all knowledge which subsists through reasoning and language, pertains to beings, and in beings possesses the apprehension of truth. For it comes into contact with conceptions, and subsists in intellections. But the Gods are beyond all beings. Neither, therefore, is that which is divine doxastic, or the object of opinion, nor is it dianoëtic, nor intelligible. For every being is either sensible, and on this account doxastic, or truly existing being, and on this account intelligible, or it is between these, subsisting as _being_ and at the same time _generation_, and on this account is dianoëtic. If, therefore, the Gods are superessential, and subsist prior to beings, there is neither any opinion of them, nor science and dianoia, nor intellection. But the nature of their peculiarities is known by the beings that are suspended from them. And this by a necessary consequence. For the differences of participants are co-divided conformably to the peculiarities of the participated natures. And neither does every thing participate of every thing; for there is no co-ordination of things perfectly dissimilar. Nor does any casual thing participate of that which is casual. But that which is kindred is conjoined to that which is kindred, and proceeds from that to which it is allied.

PROPOSITION CXXIV.

Every God knows partible natures impartibly, temporal natures, without time, things which are not necessary, necessarily, mutable natures, immutably; and in short, all things in a manner more excellent than the order of the things known.

* * * * *

For if every thing which is with the Gods, is with them according to their peculiarity, it is evident that the knowledge in the Gods of things inferior, will not subsist according to the nature of the inferior things, but according to the exempt transcendency of the Gods. Hence, their knowledge of multiplied and passive natures, will be uniform and impassive. If, therefore, the object of knowledge is partible, divine knowledge will be impartible. If the objects that are known are mutable, the knowledge of the Gods will be immutable; if they are contingent, they will be known by the Gods necessarily; and if they are indefinite, definitely. For that which is divine, does not receive knowledge from subordinate beings, in order that thus the knowledge may be such as is the nature of the thing known. But subordinate beings become indefinite about the definite nature of the Gods, are changed about their immutability, receive passively that which is impassive in them, and temporally that which in them is without time. For it is possible for subordinate to be surpassed by more excellent natures; but it is not lawful for the Gods to receive any thing from beings inferior to themselves.

PROPOSITION CXXV.

Every God, from that order from which he began to unfold himself into light, proceeds through all secondary natures, always indeed multiplying and dividing the communications of himself, but preserving the peculiarity of his own hypostasis.

* * * * *

For progressions being effected through diminution, first natures are every where after a manner multiplied into the decrements of secondary natures. But these proceeding according to a similitude to their producing causes receive their orderly distribution, so that the whole of that which proceeds is after a manner the same with, and different from, that which abides; through its diminution indeed, appearing to be different, but through continuity with its cause, not departing from sameness with it. But such as that which abides is among first, such is that which proceeds, among secondary natures; and thus an indissoluble communion of the series is preserved. Each of the Gods, therefore, is unfolded into light appropriately, in the orders in which he makes his evolution. But he proceeds from thence, as far as to the last of things, through the generative power of first natures. He is always, however, multiplied according to a progression from unity into multitude. But he preserves sameness in the progression, through the similitude of the things that proceed to the leader and primary cause of each series.

PROPOSITION CXXVI.

Every God who is nearer to _the one_ is more total, but the God who is more remote from it is more partial.

* * * * *

For the God, who is the cause of a greater number of effects, is nearer to that which produces all things; but he who is the cause of a less number is more remote from it. And he indeed, who is the cause of a greater number of effects, is more total; but he who is the cause of a less number, is more partial. And each indeed, is a unity; but the one is greater, and the other less in power. The more partial Gods also are generated from the more total; the latter not being divided, for they are unities; nor changed in quality, for they are immoveable; nor multiplied by habitude, for they are unmingled. But they generate secondary progressions from themselves, which are the decrements of the natures prior to them, through abundance of power.

PROPOSITION CXXVII.

Every thing divine, is especially primarily simple, and on this account most sufficient to itself.

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