Chapter LI (4)

For that it is indeed simple, is evident from its union; since every thing divine is most unical. But a thing of this kind is transcendently simple. That it is also most sufficient to itself, may be learnt by considering that a composite nature is indigent, if not of other things to which it is external, yet of those things of which it is composed. But that which is most simple and unical, and which establishes itself in _the good_, is most sufficient to itself. Such, however, is every thing divine. Neither, therefore, is it indigent of other things, existing as goodness itself, nor of things requisite to composition, because it is unical.

PROPOSITION CXXVIII.

Every God, when participated by natures nearer to himself, is participated without a medium; but when participated by natures more remote from himself, the participation is through a less or greater[265] number of media.

* * * * *

For the former through their alliance being uniform, are immediately able to participate of the divine unities; but the latter through their diminution, and extension into multitude, require other things which are more united, in order that they may participate of the unities themselves, and not of things united. For united multitude subsists between unity itself and divided multitude; being indeed able[266] to coalesce with unity, but allied in a certain respect to divided multitude, through the representation of multitude.

PROPOSITION CXXIX.

Every divine body is divine through a deified soul. But every soul is divine through a divine intellect. And every intellect is divine through the participation of a divine unity. And unity indeed is of itself a God; intellect is most divine; soul is divine; but body is deiform. For if every number of the Gods is above intellect, but participations are effected through kindred and similar natures, the impartible essence will primarily participate of the superessential unities. But the nature which comes into contact with generation will participate of them secondarily. And generation in the third place. Each of these likewise participates of them through the proximately superior natures. And the peculiarity of the Gods indeed proceeds, as far as to the last of things, in its participants; but through media allied to itself. For unity indeed imparts the transcendent power of itself to the first intellect, among divine natures, and causes this intellect to be like itself according to unical multitude. But through intellect it is also present with soul, conjoining soul with intellect and co-inflaming it [with divine fire], when this intellect is participable. And through the echo[267] of soul, imparting also to body its own peculiarity, if it is a body which participates something of soul. And thus body becomes not only animated and intellectual, but also divine. For it receives life indeed and motion from soul; but indissoluble permanency from intellect; and divine union from participated unity.[268] For each of these imparts its own hyparxis to the subsequent natures.

PROPOSITION CXXX.

In every divine order, such things as are first, are in a greater degree exempt from the natures proximately arranged under them, than these latter are from things subsequent. And secondary natures in a greater degree adhere to their proximate superiors, than following natures to these.

* * * * *

For by how much more unical and total any thing is, by so much the more is it allotted a greater transcendency with respect to subsequent natures. And by how much the more diminished it is according to power, by so much the more is it connascent with the natures posterior to itself. And more elevated natures indeed are more united with their more principal causes; but inferior natures are less united with them. For it is the province of a greater power to be more exempt from subordinate, and to be more united to better natures. As on the contrary, it is the province of a diminution of power, to recede in a greater degree from more excellent, and to be co-passive with subordinate natures. And this happens to secondary, but not to first natures, in every order of things.

PROPOSITION CXXXI.

Every God begins his own energy from himself.

* * * * *

For he first exhibits the peculiarity of his presence with secondary natures, in himself; because he imparts himself to other things also according to his own exuberant plenitude. For neither is deficiency adapted to the Gods, nor fulness alone. For every thing deficient is imperfect, and not being itself perfect, it is impossible it should make another thing to be perfect. But that which is full is alone sufficient to itself, and is not yet prepared to communicate. It is necessary, therefore, that the nature which fills other things, and which extends to other things the communications of itself should be super-plenary or exuberantly full. Hence, if a divine nature fills all things from itself with the good which it contains in itself, it is exuberantly full. And if this be the case, establishing first in itself the peculiarity which it imparts to others, it will extend to them the communications of super-plenary goodness.

PROPOSITION CXXXII.

All the orders of the Gods are bound in union by a medium.

* * * * *

For all the progressions of beings are effected through similars; and much more will the orders of the Gods possess an indissoluble continuity, as subsisting uniformly, and being defined according to _the one_, which is the principal cause of their existence. The decrements, therefore, are produced unitedly, and alone according to the similitude in beings of secondary to first natures. And this, because the hyparxis of the Gods much more consists in union than the subsistence of beings. All the divine genera, therefore, are bound together by appropriate media; and first natures do not proceed into progressions perfectly different without a medium, but through the genera common to each, from which they proceed, and of which they are immediately the causes. For these congregate the extremes into one union, being spread under some things connascently, but proximately exempt from others. And they preserve the well-ordered generation of divine natures.

PROPOSITION CXXXIII.

Every God is a beneficent unity or an unific (ενοποιος) goodness; and each, so far as a God, possesses this hyparxis. The first God, however, is simply good, and simply one. But each posterior to the first, is a certain goodness, and a certain unity.

* * * * *

For the divine peculiarity distinguishes the unities and goodnesses of the Gods, so that each according to a certain peculiarity of goodness, such as that of perfecting, or connectedly-containing, or defending, benefits all things. For each of these is a certain good, but not every good. But the first God pre-establishes a unical cause. Hence, that is _the good_, as giving subsistence to all goodness. For all the hyparxes of the Gods, are not together equal to _the one_; so great a transcendency is the first God allotted with respect to the multitude of the Gods.

PROPOSITION CXXXIV.

Every divine intellect, intellectually perceives indeed, as intellect, but energizes providentially as a God.

* * * * *

For it is the illustrious prerogative of intellect to know beings, and to have its perfection in intellections. But it is the province of a God to energize providentially, and to fill all things with good. This communication, however, and replenishing with good, is accomplished through the union of the replenishing natures with the causes prior to themselves; which intellect, also imitating, passes into sameness with intelligibles. A divine intellect, therefore, so far as it energizes providentially, is a God; providence being established in an energy prior to intellect. Hence, as a God it imparts itself to all things; but as intellect it is not present with all things. For a divine nature extends to things into which the intellectual peculiarity does not proceed. For beings which are without intellect desire to energize providentially, and to participate of a certain good. But this is because all things indeed do not aspire after intellect, not even all such as are able to participate of it. All things, however, aspire after good, and hasten to obtain it.

PROPOSITION CXXXV.

Every divine unity is participated by some being immediately, or without a medium; and every deified nature is extended to one divine unity. As many also as are the participated unities, so many are the participating genera of beings.

* * * * *

For neither two or more unities are participated by one being. For since the peculiarities in the unities are different, must not that which is connascent with each be different also, since contact is effected through similitude? Nor is one unity participated in a divided manner by many beings. For many beings are unadapted to be conjoined with unity, and as _beings_ they are unconjoined with the unity which is prior to beings, and as _many_, they are separated from unity. It is necessary, however, that the thing which participates should be partly similar to that which is participated, and partly different and dissimilar. Since, therefore, that which participates is something belonging to beings, but unity is superessential, and according to this they are dissimilar; it is necessary that the participant should be one, in order that according to this, it may be similar to _the one_ which is participated, though of these, the latter is one in such a manner as to be unity, but the former, so as to be passive to _the one_, and to be united through the participation of unity.

PROPOSITION CXXXVI.

Every God who is more total, and arranged nearer to the first, is participated by a more total genus of beings. But the God who is more partial, and more remote from the first, is participated by a more partial genus of beings. And as being is to being, so is one divine unity to another.

* * * * *

For if unities are as many in number as beings, and vice versa, and one unity is participated by one being, it is evident that the order of beings proceeds according to the order of the unities, being assimilated to the order prior to beings. And more total beings indeed are connascent with more total unities; but more partial beings with more partial unities. For if this were not the case, again similars would be conjoined with dissimilars, and there would not be a distribution according to desert. These things, however, are impossible. Since from thence the one, and an appropriate measure are luminously imparted to all things, and from these proceed. Much more, therefore, will there be an order of participation in these, similars being suspended as much as possible from similars.

PROPOSITION CXXXVII.

Every unity in conjunction with _the one_ gives subsistence to the being which participates of it.

* * * * *

For _the one_, as it gives subsistence to all things, so likewise it is the cause of the participated unities, and of beings suspended from these unities. But the unity belonging to every being produces the peculiarity which shines forth in that particular being. And _the one_ indeed is the cause of existence simply; but unity is the cause of alliance, because it is connascent with _the one_. Hence, unity is that which of itself defines the being which participates of it, and essentially exhibits in itself a superessential peculiarity. For every where, from that which is primary that which is secondary is that which it is. If, therefore, there is a certain superessential peculiarity of deity, this also belongs to the being which participates of it superessentially.

PROPOSITION CXXXVIII.

Of all the deified natures which participate of the divine peculiarity, the first and highest is _being itself_.

* * * * *

For if being is beyond intellect and life, as has been demonstrated, and if it is also after _the one_ the cause of the greatest number of effects, being will be the highest deified nature. For it is more single than life and intellect, and is on this account entirely more venerable. But there is not any thing else prior to it except _the one_. For prior to unical multitude what else can there be except _the one_? But being is unical multitude as consisting of bound and infinity. And in short, the superessential one[269] is prior to essence. Since also in the illuminations which are imparted to secondary natures, _the one_ alone extends beyond being. But being is immediately posterior to _the one_. For that which is being in capacity, but is not yet being, is nevertheless according to its own nature one. And that which follows the being that is in capacity is now being in energy. Hence, in the principles of things, non-being is immediately beyond being, as something more excellent, and no other than _the one itself_.

PROPOSITION CXXXIX.

All things which participate of the divine unities, originate indeed from being, but end in a corporeal nature.

* * * * *

For being is the first of participants, but body the last; for we say that there are divine bodies. For the highest of all the genera of bodies, souls and intellects, are attributed to the Gods, that in every order, things analogous to the Gods may connect and preserve secondary natures, and that each number may be a whole, containing all things in itself, according to the whole which is in a part, and possessing prior to other things the divine peculiarity. The divine genus, therefore, subsists corporeally, psychically, and intellectually. And it is evident that all these are divine according to participation. For that which is primarily divine subsists in the unities. Hence, the participants of the divine unities originate indeed from being, but end in a corporeal nature.

PROPOSITION CXL.

All the powers of divine natures, having a supernal origin, and proceeding through appropriate media, extend as far as to the last of things, and to places about the earth.

* * * * *

For neither does any thing intercept these powers, and exclude them from being present with all things. For they are not in want of places and intervals, on account of their unrestrained transcendency with respect to all things, and a presence every where unmingled. Nor is that which is adapted to participate of them, prohibited from participation. But as soon as any thing is prepared for participation, they also are present, neither then approaching, nor prior to this being absent, but always possessing an invariable sameness of subsistence. If, therefore, any terrene nature is adapted to the participation of these divine powers, they are present with it, and fill all things with themselves. And indeed they are in a greater degree present with superior natures. But they are present with those of a middle nature, according to the order which they possess. And with such natures as are last, they are present in an ultimate degree. From on high, therefore, they extend themselves as far as to the last of things. Hence also, in last natures there are representations of such as are first, and _all things sympathize with all_;[270] secondary indeed, pre-existing in first natures, but first natures presenting themselves to the view in such as are second. For every thing subsists in a three-fold manner, either according to cause, or according to hyparxis, or according to participation.

PROPOSITION CXLI.

Every providence of the Gods is twofold, one indeed being exempt from the natures for which it provides, but the other being co-arranged with them.

* * * * *

For some divine essences indeed, according to hyparxis, and the peculiarity of their order, are entirely expanded above the illuminated natures. But others being of the same order, provide for things subordinate that are of the same co-ordination; these also imitating the providential energy of the exempt Gods, and desiring to fill secondary natures with the good which they are able to impart.

PROPOSITION CXLII.

The Gods are present with all things after the same manner, but all things are not after the same manner present with the Gods. But every thing participates of their presence according to its own order and power. And this is accomplished by some things uniformly, but by others manifoldly; by some things eternally, but by others according to time; and by some things incorporeally, but by others corporeally.

* * * * *

For it is necessary that the different participation of the same things, should become different, either from the participant, or from that which is participated. But every thing divine always possesses the same order, and is without habitude to, and unmingled with all things. It remains therefore, that the mutation must subsist from the participants, and that in these that which is not invariably the same must be found, and that at different times they are differently present with the Gods. Hence, the Gods being present with all things with invariable sameness, all things are not after the same manner present with them. But other things are present with them as far as they are able, and according to the manner in which they are present they enjoy their illuminations. For the participation is according to the measure of the presence of the divinities.

PROPOSITION CXLIII.

All inferior natures fail before the presence of the Gods, though that which participates of them may be adapted to participation. Every thing foreign indeed from divine light becomes far removed from it. But all things are illuminated at once by the Gods.

* * * * *

For divine natures are always more comprehensive and more powerful than the things which proceed from them. But the inaptitude of the participants, becomes the cause of the privation[271] of divine illumination. For this inaptitude obscures it by its own imbecility. And this being obscured, something else appears to receive dominion, not according to its own power, but according to the imbecility of the participant, which seems to rise against the divine form of the illumination.

PROPOSITION CXLIV.

All beings, and all the distributions of beings, extend as far in their progressions, as the orders of the Gods.

* * * * *

For the Gods produce beings in conjunction with themselves, nor is any thing able to subsist, and to receive measure and order external to the Gods, [or beyond their influence.] For all things are perfected through their power, and are arranged and measured by the Gods. Prior therefore to the last genera in beings, the Gods pre-exist, who also adorn these genera, and impart to them life, formation and perfection, and convert them to _the good_. In a similar manner also, the Gods are prior to the middle and first genera of beings. And all things are bound and rooted in the Gods, and through this cause are preserved. But when any thing apostatizes from, and becomes destitute of the Gods, it entirely departs into non-entity and vanishes, in consequence of being perfectly deprived of those natures by which it was contained.

PROPOSITION CXLV.

The peculiarity of every divine order pervades through all secondary natures, and imparts itself to all the subordinate genera of beings.

* * * * *

For if beings proceed as far as the orders of the Gods extend, in every genus of beings, there is a supernally-illuminated peculiarity of the divine powers. For every thing receives from its proximate appropriate cause, the peculiarity according to which that cause is allotted its subsistence. I say for instance, if there is a certain cathartic or purifying deity, there is also a purification in souls, in animals, in plants, and in stones. And in a similar manner, if there is a guardian, a convertive, a perfective, and a vivific power. And a stone indeed participates of the divine cathartic power in a corporeal manner only. But a plant participates it still more clearly according to life. An animal possesses this form according to impulse; the rational soul rationally; intellect, intellectually; and the Gods superessentially and unically. The whole series also has the same power from one divine cause. And there is the same mode of reasoning with respect to the peculiarities of the other divine powers. For all things are suspended from the Gods. And different natures are illuminated by different Gods; every divine series extending as far as to the last of things. And some things indeed are suspended from the Gods immediately, but others through a greater or less number of media. But _all things are full[272] of Gods_. And whatever any thing naturally possesses, it derives from the Gods.

PROPOSITION CXLVI.

The ends of all the divine progressions are assimilated to their principles, preserving a circle without a beginning and without an end, through conversion to their principles.

* * * * *

For if every thing that has proceeded, is converted to the proper principle from which it proceeded, much more will total orders having proceeded from their summit be again converted to it. But the conversion of the end to the beginning, renders the whole order one, definite, and converging to itself, and exhibiting through the convergency, that which has the form of _the one_ in the multitude.

PROPOSITION CXLVII.

The summits of all the divine orders are assimilated to the ends of the natures [proximately] situated above them.

* * * * *

For if it is necessary that there should be an uninterrupted connection of the divine progression, and that each order should be bound together by appropriate media, it is necessary that the summits of secondary should be conjoined with the terminations of first orders. But this contact is through similitude. Hence there will be a similitude of the principles of an inferior, to the ends of a [proximately] superior order.

PROPOSITION CXLVIII.

Every divine order is united to itself in a three-fold manner, from the summit which is in it, from its middle, and from its end.

* * * * *

For the summit possessing a power which is most single, transmits union to all the series, and unites the whole of it supernally abiding in itself. But the middle extending to both the extremes, binds together the whole order about itself; transmitting indeed, the gifts of primary divine natures, but extending the powers of such as are last, and inserting communion in all of them, and a conjunction with each other. For thus the whole order becomes one, from natures that replenish and those that are filled, converging to the middle as to a certain centre. And the end again returning to the beginning, and recalling the proceeding powers, imparts similitude and convergency to the whole order. And thus the whole order is one through the unific power of primary natures, through the connexion existing in the middle, and through the conversion of the end to the principle of the progressions.

PROPOSITION CXLIX.

Every multitude of the divine unities is bounded according to number.

* * * * *

For if this multitude is most near to _the one_ it will not be infinite. For the infinite is not connascent with, but foreign from _the one_. Indeed, if multitude is of itself, or in its own nature, separated from _the one_, it is evident that infinite multitude is perfectly destitute of it. Hence it is powerless, and inefficacious. The multitude of the Gods therefore, is not infinite. Hence it has the form of _the one_ and is finite, and is more finite than every other multitude. For it is nearer to _the one_ than all other multitude. If therefore the principle of things was multitude, it would be necessary that what is nearer to the principle should be a greater multitude than what is more remote from it. For that which is nearer to any thing is more similar to it. Since however, that which is first is _the one_, the multitude which is conjoined with it, is a less multitude than that which is more remote from it. But the infinite is not a less, but is the greatest possible multitude.

PROPOSITION CL.

Every thing which proceeds in the divine orders, is not naturally adapted to receive all the powers of its producing cause. Nor in short, are secondary natures able to receive all the powers of the natures prior to themselves, but the latter have certain powers exempt from things in an inferior order, and incomprehensible by the beings posterior to themselves.

* * * * *

For if the peculiarities of the Gods differ from each other, those of the subordinate pre-exist in the superior divinities; but those of the superior being more total, are not in the subordinate. But more excellent natures impart indeed some things to their progeny, but antecedently assume others in themselves, in an exempt manner. For it has been demonstrated that those Gods who are nearer to _the one_ are more total; and those more remote from it more partial. But if the more total have powers comprehensive of the more partial, those that have a secondary and more partial order, will not comprehend the power of the more total Gods. In the superior therefore, there is something incomprehensible and uncircumscribed by the inferior orders. For each of the divine orders is truly infinite.[273] Nor is that which is infinite, as has been demonstrated,[274] infinite to itself, nor much less to things above itself, but to all the natures posterior to itself. But infinite in these last is incapacity. The infinite however, is incomprehensible by those natures to which it is infinite. Subordinate natures therefore, do not participate of all the powers which more excellent natures antecedently comprehend in themselves. For the latter are incomprehensible by the former. Hence things of a secondary nature, from their more partial subsistence, will neither possess all the powers of more excellent beings, nor will they possess the powers which they do contain after the same manner as superior natures, on account of that infinity through which the latter transcend the former.

PROPOSITION CLI.

Every thing paternal in the Gods is of a primary nature, and is pre-established in the rank of _the good_, according to all the divine orders.

* * * * *

For it produces the hyparxes of secondary natures, and total powers and essences, according to one ineffable transcendency. Hence also it is denominated paternal, in consequence of exhibiting the united and boniform power of _the one_, and the cause which gives subsistence to secondary natures. And according to each order of the Gods, the paternal genus ranks as the leader, producing all things from itself, and adorning them, as being arranged analogous to _the good_. And of divine fathers, some are more total, but others are more partial, just as the orders themselves of the Gods, differ by the more total, and the more partial, according to the reason of cause. As many therefore, as are the progressions of the Gods, so many also are the differences of fathers. For if there is that which is analogous to _the good_ in every order, it is necessary that there should be the paternal in all the orders, and that each order should proceed from the paternal union.

PROPOSITION CLII.

Every thing which is generative in the Gods, proceeds according to the infinity of divine power, multiplying itself, proceeding through all things, and transcendently exhibiting the never-failing in the progressions of secondary natures.

* * * * *

For to multiply things which proceed, and to produce things into progeny, from the occult comprehension in causes, of what else is it the prerogative, than of the infinite power of the Gods, through which all divine natures are filled with prolific good? For every thing which is full produces other things from itself according to a super-plenary power. The domination of power therefore is the peculiarity of generative deity, which multiplies the powers of the things generated, and renders them prolific, and excites them to generate and give subsistence to other things. For if every thing imparts the appropriate peculiarity which it possesses primarily to other things, every thing which is prolific will impart progression, and will adumbrate the infinity which is the primary leader of wholes, from which every generative power proceeds, and which in an exempt manner pours forth the ever-flowing progressions of divine natures.

PROPOSITION CLIII.

[Every thing which is perfect in the Gods,[275]] is the cause of divine perfection.

* * * * *

For as the hypostases of beings are of one kind, but those of superessential natures of another, so likewise with respect to perfections, those of the Gods themselves according to hyparxis, are different from those of beings, which are secondary and posterior to them. And the former indeed, are self-perfect and primary, because _the good_ subsists primarily in them; but the latter possess perfection according to participation. Hence the perfection of the Gods is one thing, and that of deified natures is another. The perfection however, which is primarily in the Gods, is not only the cause of perfection to deified natures, but also to the Gods themselves. For if every thing so far as it is perfect, is converted to its proper principle, that which is the cause of all divine conversion, is the perfective genus of the Gods.

PROPOSITION CLIV.

Every thing which is of a guardian nature in the Gods, preserves every thing in its proper order, and is uniformly exempt[276] from secondary, and established[277] in primary natures.

* * * * *

For if a guard immutably preserves the measure of the order of every thing, and connectedly contains all the natures that are guarded in their appropriate perfection, it will impart to all things a transcendency exempt from subordinate beings, and will firmly establish each thing unmingled, in itself, existing as the cause of undefiled purity to the natures that are guarded, and fixing them in superior beings. For every thing is perfect which adheres to primary natures, but is in itself alone, and is expanded above things subordinate.

PROPOSITION CLV.

Every thing vivific in the Gods is [a generative cause, but every generative cause is not vivific.[278]]

* * * * *

For a generative is more total than a vivific cause, and is nearer to the principle of all things. For generation manifests a cause which produces beings into multitude. But vivification represents to us the deity who is the supplier of all life. If therefore the former multiplies the hypostases of beings, but the latter gives subsistence to the progressions of life,--if this be the case, as being is to life, so is the generative order to the vivific series. The former therefore, will be more total, and the cause of a greater number of effects, and will on this account be nearer to the principle of all things.

PROPOSITION CLVI.

Every cause of purity is comprehended in the guardian order. But on the contrary, not every thing of a guardian order is the same with the purifying genus.

* * * * *

For purity imparts to all the Gods the unmingled with things inferior, and the undefiled in the providence of secondary natures. But a guardian power also effects this, and contains all things in itself, and firmly inserts them in superior natures. The guardian therefore is more total than the purifying genus. For in short, the peculiarity of the guardian power, is to preserve the order of every thing the same with reference to itself, and to the natures prior and posterior to itself. But the peculiarity of purity is to keep more excellent natures exempt from such as are subordinate. These powers however primarily subsist in the Gods. For it is necessary that there should be one cause preceding that which is in all things, and in short, it is requisite that there should be uniform measures of all good, and that these should be comprehended by the Gods according to cause. For there is no good in secondary natures which does not pre-exist in the Gods. [Hence in the divinities purity is likewise a primary good, guardianship, and every thing of this kind.[279]]

PROPOSITION CLVII.

Every paternal cause is the supplier of being to all things, and gives subsistence to the hyparxes of beings. But every thing which is fabricative of the production of form, exists prior to composite natures, and precedes their order, and division according to number, and is also of the same co-ordination with the paternal cause, in the more partial genera of things.

* * * * *

For each of these belongs to the order of bound; since hyparxis also, number and form, have all of them the nature of bound. Hence, in this respect they are co-ordinate with each other. But the demiurgic or fabricative cause indeed, produces fabrication into multitude. And the uniform, or that which has the form of _the one_ supplies the progressions of beings. And the former indeed, is the artificer of form, but the latter produces essence. So far therefore, as these differ from each other, viz. form and being, so far also does the paternal differ from the demiurgic cause. But form is a _certain_ being.[280] Hence the paternal cause is more total and causal, and is beyond the demiurgic genus, in the same manner as being is beyond form.

PROPOSITION CLVIII.

Every elevating cause in the Gods, differs both from a purifying cause, and from the convertive genera.

* * * * *

For it is evident that this cause also has necessarily a primary subsistence in the Gods; since all the causes of total good pre-exist in the divinities. But it subsists prior to the purifying cause. For the one liberates from things of a subordinate nature, but the other conjoins with more excellent natures. The elevating however, has a more partial order than the convertive cause. For every thing which converts, [is converted either to itself, or to that which is more excellent than itself.[281]] But the energy of the elevating cause is characterized by a conversion to that which is more excellent, as leading that which is converted to a superior and more divine cause.

PROPOSITION CLIX.

Every order of the Gods consists of the first principles, bound and infinity. But one order is in a greater degree derived from bound, and another from infinity.

* * * * *

For every order proceeds from both these, because the communications of first causes pervade through all secondary natures. But in some things bound predominates in the mixture [of bound and infinity,] and in others infinity. And thus the genus which has the form of bound has its completion, in which the prerogatives of bound have dominion. This too is the case with the genus which has the form of the infinite, and in which the properties of infinity predominate.

PROPOSITION CLX.

_Concerning Intellect._

Every divine intellect is uniform, or has the form of _the one_, and is perfect. And the first intellect subsists from itself, and produces other intellects.

* * * * *

For if it is a God it is filled with divine unities, and is uniform. But if this be the case, it is also perfect, being full of divine goodness. And if this be admitted, it is likewise primarily intellect, as being united to the Gods. But being primarily intellect, it also gives an hypostasis to other intellects. For all secondary natures obtain their hyparxis from such as have a primary subsistence.

PROPOSITION CLXI.

Every thing which is truly being, and is suspended from the Gods, is divine and imparticipable.

* * * * *

For since that which is truly being, is the first of the natures that participate of the divine union, it likewise fills intellect from itself. For intellect is being, as replete with being, and is therefore a divine intelligible. And so far indeed as it is deified it is divine, but as filling intellect, and being participated by it, it is intelligible. Intellect also is being, on account of that which is primarily being. But that which is primarily being itself is separate from intellect; because intellect is posterior to being. But imparticipables subsist prior to things which are participated. Hence being which subsists by itself and is imparticipable, is prior to the being which is conjoined with intellect. For it is intelligible, not as co-arranged with intellect, but as perfecting intellect in an exempt manner, because it imparts being to it, and fills it with truly existing essence.

PROPOSITION CLXII.

Every multitude of unities which illuminates truly existing being, is occult and intelligible; occult indeed, as being conjoined with unity; but intelligible,[282] as participated by being.

* * * * *

For all the Gods are denominated from the things which are suspended from them; because from these it is possible to know their different hypostases, which are [of themselves] unknown. For every thing divine is of itself ineffable and unknown, as being connascent with the ineffable one. From the difference, however, of the participants it happens that the peculiarities of divine natures become known. The unities, therefore, which illuminate truly existing being are intelligible; because being, truly so called, is a divine intelligible, and imparticipable, subsisting prior to intellect. For this would not be suspended from the first Gods, unless they also possessed a primary hypostasis, and a power perfective of other Gods; since, as participants are to each other, so likewise are the hyparxes of the things that are participated.

PROPOSITION CLXIII.

Every multitude of unities which is participated by imparticipable[283] intellect, is intellectual.

* * * * *

For as intellect is to truly existing being, so are these unities to the intelligible unities. Since, therefore, the latter which illuminate being,[284] are intelligible, hence, the former which illuminate a divine and imparticipable intellect, are intellectual. Yet they are not intellectual in such a way, as if they subsisted in intellect, but as causally existing prior to intellect, and generating intellect.

PROPOSITION CLXIV.

Every multitude of unities which is participated by every imparticipable soul, is supermundane.

* * * * *

For because imparticipable soul is primarily above the world, the Gods also which are participated by it are supermundane, having the same analogy to the intellectual and intelligible Gods, which soul has to intellect, and intellect to truly existing being. As, therefore, every soul is suspended from intellect, and intellect is converted to the intelligible, thus also the supermundane are suspended from the intellectual, in the same manner as the intellectual from the intelligible Gods.

PROPOSITION CLXV.

Every multitude of unities which is participated by a certain [sensible body is mundane.]

* * * * *

For it illuminates the parts of the world, through intellect and soul as media.[285] For intellect is not present with any mundane body without soul, nor are deity and soul conjoined without a medium; since participations are through similars. Intellect itself also according to its intelligible summit, participates of unity. These unities, therefore, are mundane, as giving completion to the whole world, and as deifying visible bodies. For each of these is divine, not on account of soul; for soul is not primarily a God. Nor on account of intellect; for intellect is not the same with _the one_. But each of these visible bodies, is animated indeed on account of soul, and moved of itself. But it possesses a perpetual sameness of subsistence, and is moved in the most excellent order, on account of intellect. It is, however, divine on account of union. And if it possesses a providential power, it possesses it through this cause.

PROPOSITION CLXVI.

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

* * * * *

For imparticipable intellect having the first order, is the leader of every multitude of intellects. But of participable intellects, some illuminate supermundane and imparticipable soul, but others the mundane soul. For the mundane multitude is not immediately derived from the imparticipable; since progressions are through similars. But that which is separate from the world, is more similar to the imparticipable, than that which is divided about it. Nor has a supermundane multitude alone a subsistence, but there are also mundane intellects; since there is likewise a mundane multitude of Gods, and the world itself is animated, and at the same time intellectual. The participation also of the supermundane Gods by mundane souls, is through mundane intellects as the media.

PROPOSITION CLXVII.

Every intellect intellectually perceives itself. But the first intellect indeed, perceives itself alone; and in this, intellect and the intelligible are one in number. But each of the subsequent intellects, perceives itself, and the natures prior to itself. And the intelligible to each of these,[286] is partly that which it is, and partly that from which it is derived.

* * * * *

For every intellect, either[287] intellectually perceives itself, or that which is above, or that which is posterior to itself. But if indeed it perceives that which is posterior to itself, it will through intellect be converted to that which is less excellent than itself; and thus will not know that to which it is converted, as not being in itself, but external to itself. But it will only know the image of this thing, as being generated in itself from it. For it knows that which it possesses, and the manner in which it is affected, but not that which it does not possess, and by which it is not affected.

But if it perceives that which is above itself, if indeed, this is accomplished through the knowledge of itself, it will at one and the same time both know itself and that superior nature. But if it knows that alone, it will be ignorant of itself, though it is intellect. In short, by knowing that which is prior to itself, it will know that it is a cause, and will also know the things of which it is the cause. For if it is ignorant of these, it will likewise be ignorant of that which is the cause of them; not knowing that which produces what it produces, by its very being, and what the things are which it does produce. Hence, by knowing the things of which it is the cause, it will also know itself, as deriving its subsistence from thence. By knowing, therefore, that which is prior to itself, it will likewise entirely know itself. Hence, if there is a certain intelligible intellect, this by knowing itself, will also know the intelligible, being itself intelligible. But each of the intellects posterior to this, will intellectually perceive the intelligible which is in itself, and at the same time that which is prior to itself. Hence, in intellect there is the intelligible, and in the intelligible intellect. But one intellect is the same with the intelligible; and another is the same with the intelligible which is in itself, but is not the same with the intelligible prior to itself. For that which is simply intelligible is one thing, and the intelligible in that which intellectually perceives is another.

PROPOSITION CLXVIII.

Every intellect knows in energy that which it intellectually perceives, and it is not the peculiarity of one part of it to perceive, and of another to perceive that it perceives.

* * * * *

For if it is intellect in energy, and perceives itself as not any thing different from the object of intellectual perception, it will know itself, and see itself. But seeing that which perceives intellectually, and knowing that which sees, it will know that it is intellect in energy. But knowing this, it will know that it perceives intellectually, and will not alone know the objects of its intellection. Hence, it will at once both know the intelligible, and that it intellectually perceives it, and by intellection it will be intellectually perceived by itself.

PROPOSITION CLXIX.

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

* * * * *

For if it intellectually perceives itself, and intellect is the same with the intelligible, intelligence also is the same with intellect and the intelligible. For being the medium between that which intellectually perceives, and the object of intellectual perception, and these being the same, intelligence also will be the same with both. Moreover, that the essence of intellect is eternal, is evident.[288] For the whole of it subsists at once. And this being the case, intelligence also will be eternal, since it is the same with the essence of intellect. But if intellect is eternal,[289] it will not be measured by time, neither according to its being, nor its energy. But these subsisting with invariable sameness, the power also of intellect will be eternal.

PROPOSITION CLXX.

Every intellect at once intellectually perceives all things. But imparticipable intellect indeed, _simply_ perceives all things. And each of the intellects posterior to it perceives all things [according to one].

* * * * *

[For if][290] every intellect establishes its essence in eternity, and together with its essence its energy, it will intellectually perceive all things at once. For to every thing which is not established in eternity, the successive objects of its perception subsist according to parts. For every thing which is successive, is in time; the successive consisting of prior and posterior, but the whole of it not existing at once. If therefore all intellects similarly perceive all things,[291] they will not differ from each other. For if they perceive all things similarly,[292] they are similarly all things, since they are the very things which they intellectually perceive. But being similarly all things, one intellect will not be imparticipable, and another not. For their essences are the same things as the objects of their intellection; since the intellection of each is the same with the being of each, and each is both intellection and essence. It remains therefore, either that each intellect does not similarly perceive all things, but one thing, or more than one, but not all things at once; or that it perceives all things according to one.[293] To assert however, that each intellect does not perceive all things, is to make intellect to be ignorant of some particular being. For if it suffers transition in its energy, and intellectually perceives, not at once, but according to prior and posterior, at the same time possessing an immoveable nature, it will be inferior to soul, which understands all things in being moved, [or in 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 intellectually perceives all things, or one thing, or all things according to the one of intellection. For in all intellects indeed, there is always an intellectual perception of all things; yet so as to bound all things in one of all. Hence there is something predominant in intellection, and the objects of intellection; since all things are at once understood as one, through the domination of one, which characterizes all things with itself.

PROPOSITION CLXXI.

Every intellect is an impartible essence.

* * * * *

For if it is without magnitude, incorporeal, [and immoveable, it is impartible. For every thing][294] which in any way whatever is partible, is either partible on account of magnitude, or multitude, or on account of energies which are borne along with the flux of time. But intellect is eternal according to all things, and is beyond bodies, and the multitude which is in it is united. It is, therefore, impartible. That intellect also is incorporeal, is manifest from its conversion to itself. For no body is converted to itself. But that it is eternal, the identity of its energy with its essence evinces. For this has been before demonstrated. And that the multitude in it is united is evident from the continuity of intellectual multitude with the divine unities. For these are the first multitude; but intellects are next to these. Hence, though every intellect is a multitude, yet it is an united multitude. For prior to that which is divided, that which is collected into profound union, and is nearer to _the one_, subsists.

PROPOSITION CLXXII.

Every intellect is proximately the producing cause of beings perpetual and immutable according to essence.

* * * * *

For every thing which is produced by an immoveable cause, is immutable according to essence. But immoveable intellect being all things eternally, and abiding in eternity, produces by its very being that which it produces. If however it always is, and is invariably the same, it always produces, and after the same manner. Hence, it is not the cause of things which sometimes have existence, and at other times not, but it is the cause of things which always exist.

PROPOSITION CLXXIII.

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

* * * * *

For it is those things which are posterior to itself, according to cause, but those things which are prior to itself, according to participation. Yet it is still intellect, and is allotted an intellectual essence. [Hence it defines] all things [according to its essence];[295] both such as are according to cause, and such as are according to participation. For every thing participates of more excellent beings in such a way as it is naturally adapted to participate, and not according to their subsistence. For otherwise, they would be similarly participated by all things. Participations therefore, are according to the peculiarity and power of the participants. Hence in intellect, the natures prior to it subsist intellectually. But intellect is likewise intellectually the things posterior to itself. For it does not consist of its effects, nor does it contain these, but the causes of these in itself. But intellect is by its very being the cause of all things. And the very being of it is intellectual. Hence it contains intellectually the causes of all things. So that every intellect possesses all things intellectually, both such as are prior, and such as are posterior to it. As therefore, every intellect contains intelligibles intellectually, so likewise it contains sensibles intellectually.

PROPOSITION CLXXIV.

Every intellect gives subsistence to things posterior to itself, by intellection, and its fabrication consists in intellection, and its intellection or intelligence, in fabrication.

* * * * *

For if intelligible and intellect are the same, the essence also of every intellect will be the same with the intellection in itself. But it produces that which it produces by essence, and produces according to the very being, which it is. By intellection therefore, it will produce the things which are produced. For in intellect, being and intellection are both of them one. For intellect is the same with every being which it contains. If therefore, it makes by its very being, but its very being is intellection, it makes by intellection. Intelligence also which is in energy, consists in intellection. But this is the same with the essence of intellect. And the essence of intellect consists in producing. For that which produces immoveably, [always possesses] its very being [in producing. The intelligence of intellect therefore consists in fabrication or production.[296]]

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 do not always energize intellectually. It is however impossible that it should be participated by the latter of these. For the energy of intellect is immoveable. And hence, the natures by which it is participated, always participate of intellectual energy, which always causes the participants of it to be intellectual. For that which possesses its energy in a certain part of time, is unadapted to be conjoined with an eternal energy. But that which has perfection according to the whole of time, is the medium between every eternal energy, and that which is perfect in a certain time, as well in the mutations of energy, as in essences. For progressions are never effected without a medium, but through kindred and similar natures, both according to hypostases, and the perfections of energies. After a similar manner therefore, every intellect is primarily participated by those beings that are able to perceive intellectually, according to the whole of time, and who always energize intellectually, though their intellection is in time, and is not eternally in energy.

COROLLARY.

From this therefore, it is evident that it is impossible for the soul which sometimes perceives intellectually and sometimes does not, to participate proximately of intellect.

PROPOSITION CLXXVI.

All intellectual forms are in each other, and each is at the same time separate and distinct from the rest.

* * * * *