perfection? For if that which is primarily good subsisted according to total intellect, in us also and all other [intellectual natures,] self-sufficiency and appropriate good would be present through the participation of intellect. Our intellect, indeed, is disjoined from _the good_, and is indigent, and on this account requires pleasure in order to the attainment of human perfection. But a divine intellect always participates of _the good_, and on this account is divine. For it is boniform through the participation of good; but divine, as being suspended from the first deity. It is the same reasoning, therefore, which infers that _the good_ is exempt from the first intellect, and which defines felicity to consist not in intelligence only, but in the all-perfect presence of _the good_. For the intellectual form of energy is itself by itself defective with respect to blessedness.
And why is it requisite to be prolix? For Parmenides teaches us most clearly the difference of _the one_ from essence and being, and shows that _the one_ is exempt from all other things and from essence; for this he evinces of _the one_ at the end of the first hypothesis. But how is it possible that the cause of essence, and which is exempt from it through supreme transcendency, should not also be beyond the intellectual order? For intellect is essence. But if in intellect there is permanency and motion, and Parmenides demonstrates that _the one_ transcends both these, does he not immediately bring us to the ineffable cause of all things, which is prior to every intellect?
And if every intellect is converted to itself, and is in itself, but _the one_ is demonstrated to be neither in itself, nor in another, how can we any longer consider intellect as the same with the first cause of all? In what respect, also, will _the one_ which is prior to being differ from the one being, which is the subject of the second hypothesis, if intellect is the best of things, and the first principle of all? For the one being participates of _the one_; but that which participates is secondary to that which is participated. That _the one_, however, is according to Plato more ancient than intellect and essence, is through what has been said recalled to our memory.
CHAPTER V.
In the next place, if _the one_ is neither intelligible nor intellectual, nor in short participates of the power of being, let us survey what will be the modes of leading us to it, and through what intellectual conceptions Plato unfolds as far as he is able, to his familiars, the ineffable and unknown transcendency of the first.
I say then, that at one time he unfolds it through analogy, and the similitude of secondary natures; but at another time he demonstrates its exempt transcendency, and its separation from the whole of things, through negations. For in the Republic, indeed, he indicates the ineffable peculiarity and hyparxis of _the good_, through analogy to the sun; but in the Parmenides, he demonstrates the difference of _the one_ with respect to all things posterior to it through negations. But he appears to me through one of these modes to unfold the progression from the first cause of all other things, and prior to other things, of the divine orders. For on this account the first cause is exempt from all the natures produced by it, because every where cause is established above its effects; and on this account the first is nothing of all things, because all things proceed from him.
For he is the principle of all things, both of beings, and at the same time of non-beings. But again, according to the other of these modes, he adumbrates the conversion to the first of the things which have proceeded from it. For in each order of beings, through similitude to it there is a monad analogous to _the good_, which has the same relation to the whole series conjoined with it, that _the good_ has to all the orders of the Gods. The cause, however, of this similitude is entirely the conversion of the whole of things to _the good_.
These, therefore, proceed from thence and are converted to it. And the progression indeed of all things demonstrates to us the ascent to the first through negations; but the conversion of all things demonstrates this to us through analogies. Let not, however, any one considering these negations to be such things as privations despise such a mode of discussion, nor defining the sameness in words analogously, and words in habitudes, endeavour to calumniate this anagogic progression to the first principle. For negations, as it appears to me, extend a triple peculiarity in things. And at one time, indeed, being more primogenial than affirmations, they are procreative and perfective of the generation of them. But at another time, they are allotted an order coordinate to affirmations, and negation is then in no respect more venerable than affirmation. And again, at another time, they are allotted an order subordinate to affirmations, and are nothing else than the privations of them. For with respect to non-being itself, with which there is also a negation of beings, at one time considering it as beyond being, we say that it is the cause and the supplier of beings; but at another time we evince that it is equivalent to being; just as I think, the Elean guest demonstrates [in the Sophista] that non-being is in no respect less, if it be lawful so to speak, than being; and at another time we leave it as a privation of, and indigent of being. For indeed, according to this mode, we call every generation, and matter itself, non-being.
Analogies, however, are assumed for the purpose alone of indicating the similitude of secondary natures to the first principle. And neither any reason, nor habitude, nor communion of this principle with things posterior to it, becomes apparent from these. For its exempt nature is not of such a kind as is beheld in the second and third orders of beings; but _the good_ transcends the whole of things in a much greater degree than intellect surpasses the natures posterior to itself, whether it be the demiurgic intellect, or the intellect of the whole world, or some other intellect from among the number of those that are called divine. Every intellect however, and every god, is allotted a transcendency with respect to subordinate natures, and those things of which it is the cause, inferior to that which the first principle has to every being; for this principle similarly transcends all things, and not some in a greater, but others in a less degree; since thus we should introduce a greater and less habitude of it to secondary natures. It is necessary, however, to preserve it without habitude to all things, and similarly exempt from the whole of things. But of other natures, some are indeed nearer, and others are more remote from it. For each thing proceeds from it, since it produces all things according to one cause. And different things are indeed converted to it in a different manner, this principle in the mean time, receiving no habitude or communion with things posterior to itself.
CHAPTER VI.
The mode of demonstration, therefore, pertaining to _the one_ is, as we have said, twofold. For again, Plato delivers to us twofold names of the ineffable cause. In the Republic indeed he calls it _the good_, and demonstrates it to be the fountain of the truth which unites intellect and intelligibles. But in the Parmenides, he denominates such a principle as this _the one_, and shows that it gives subsistence to the divine unities. Again therefore, of these names, the one is the image of the progression of the whole of things, but the other of their conversion. For because indeed all things derive their subsistence and proceed from the first principle, on this account referring _the one_ to it, we demonstrate that it is the cause of all multitude and every progression. For whence is multitude unfolded into light except from _the one_? But because again the progressions from it are naturally converted to it, and desire its ineffable and incomprehensible hyparxis, we denominate it _the good_. For what else is that which converts all things, and which is extended to all beings as the object of desire, but _the good_? For all other things subsist distributedly, and are to some beings honourable, but to others not. And every thing which in any respect whatever is said to have a subsistence aspires after some things, and avoids others. But _the good_ is the common object of desire to all beings, and all things according to their nature verge and are extended to this. The tendency however of desiring natures is every where to the appropriate object of desire. _The good_ therefore converts, but _the one_ gives subsistence to all secondary natures. Let not, however, any one suppose that the ineffable can on this account be named, or that the cause of all union is doubled. For here indeed we transfer to it names, looking to that which is posterior to it, and to the progressions from, or the circular conversions to it. Because, indeed, multitude subsists from it, we ascribe to it the appellation of _the one_; but because all things even as far as to things that have the most obscure existence, are converted to it, we denominate it _the good_.
We endeavour therefore to know the unknown nature of the first principle, through the things which proceed from, and are converted to it; and we also attempt through the same things to give a name to that which is ineffable. This principle, however, is neither known by beings, nor is effable by any one of all things; but being exempt from all knowledge, and all language, and subsisting as incomprehensible, it produces from itself according to one cause all knowledge, every thing that is known, all words, and whatever can be comprehended by speech. But its unical nature, and which transcends all division, shines forth to the view dyadically in the natures posterior to it, or rather triadically. For all things abide in, proceed from, and are converted to _the one_. For at one and the same time, they are united to it, are in subjection to its union which is exempt from the whole of things, and desire the participation of it. And union indeed imparts a stable transcendency to all secondary natures, and which subsists in unproceeding conjunction with the cause of them. But subjection defines the progression of beings, and their separation from the imparticipable and first unity. And desire perfects the conversion of the subsisting natures, and their circular tendency to the ineffable. First natures therefore, being always entirely united, [to the ineffable] some more remotely, but others more proximately, and receiving through this union their hyparxis, and their portion of good, we endeavour to manifest through names the progression and conversion of the whole of things.
But with respect to their stable comprehension, if it be lawful so to speak, in the first, and their union with the ineffable, this as being incomprehensible, and not to be apprehended by knowledge, those who were wise in divine concerns were unable to indicate it by words. But as the ineffable is primarily concealed in inaccessible places, and is exempt from all beings, thus also the union of all things with it is occult, ineffable, and unknown to all beings. For every being is united to it, neither by intellectual injection, [or projection] nor the energy of essence; since things which are destitute of knowledge are united to the first, and things deprived of all energy, participate according to their order of a conjunction with it. That which is unknown therefore in beings according to their union with the first, we neither endeavour to know, nor to manifest by names, but being more able to look to their progression and conversion, we ascribe indeed to the first two names, which we derive as resemblances from secondary natures. We also define two modes of ascent to the first, conjoining that mode which is through analogy with the appellation of _the good_, but that which is through negations with the appellation of _the one_; which Plato also indicating, in the Republic indeed calls the first _the good_, and at the same time makes a regression to it through analogy; but in the Parmenides establishing it as _the one itself_, he unfolds the transcendency of it which is exempt from beings, through negative conclusions. According to both these modes therefore, the first principle transcends both gnostic powers, and the parts of speech; but all other things afford us the cause of knowledge and of appellation. And the first principle indeed unically gives subsistence to all the unions and hyparxes of secondary natures; but the things posterior to this cause participate of it in a divided manner. These also, as we have before observed, become multiplied by abiding, proceeding and returning; but _the one_ is at once perfectly exempt from all the prolific progressions, convertive powers, and uniform hypostases in beings. What the modes therefore are of the doctrine about the first, and through what names Plato endeavours to indicate it, and whence the names and the modes of this indication which is unknown to all things are derived, is, I think, through what has been said sufficiently manifest.
CHAPTER VII.
If, however, it be requisite to survey each of the dogmas about it which are scattered in the writings of Plato, and to reduce them to one science of theology, let us consider, if you are willing, prior to other things, what Socrates demonstrates in the 6th book of the Republic, conformably to the before mentioned mode, and how through analogy he teaches us the wonderful transcendency of _the good_ with respect to all beings, and the summits of the whole of things. In the first place therefore, he distinguishes beings from each other, and establishing some of them to be intelligibles, but others sensibles, he defines science by the knowledge of beings. But he conjoins sense with sensibles, and giving a twofold division to all things, he places one exempt monad over intelligible multitude, and a second monad over sensible multitude, according to a similitude to the former monad. Of these monads also, he shows that the one is generative of intelligible light, but the other of sensible light. And he evinces that by the intelligible light indeed, all intelligibles are deiform, and boniform, according to participation from the first God; but that by the sensible light, according to the perfection derived from the sun, all sensible natures are solarform, and similar to their one monad. In addition also to what has been said, he suspends the second monad from that which reigns in the intelligible. And thus he extends all things, both the first and the last of beings, I mean intelligibles and sensibles, to _the good_. Such a mode of reduction to the first as this, appears to me to be most excellent, and especially adapted to theology; viz.
to congregate all the Gods in the world into one union, and suspend them from their proximate monad; but to refer the supermundane Gods to the intellectual kingdom; to suspend the intellectual Gods from intelligible union; and to refer the intelligible Gods themselves, and all beings through these, to that which is first. For as the monad of mundane natures is supermundane, as the monad of supermundane natures is intellectual, and of intellectual natures intelligible, thus also it is necessary that first intelligibles should be suspended from the monad which is above intelligibles and perfected by it, and being filled with deity, should illuminate secondary natures with intelligible light. But it is necessary that intellectual natures which derive the enjoyment of their being from intelligibles, but of good and a uniform hyparxis from the first cause, should connect supermundane natures by intellectual light. And that the genera of the Gods prior to the world, through receiving a pure intellect from the intellectual Gods, but intelligible light from the intelligible Gods, and a unical light from the father of the whole of things, should send into this apparent world the illumination of the light which they possess.
On this account, the sun being the summit of mundane natures, and proceeding from the etherial profundities, imparts to visible natures supernatural perfection, and causes these as much as possible to be similar to the supercelestial worlds. These things therefore we shall afterwards more abundantly discuss.
The present discourse, however, suspends all things after the above mentioned manner from _the good_, and the first unity. For if indeed the sun connects every thing sensible, but _the good_ produces and perfects every thing intelligible, and of these, the second monad [i.e. the sun] is denominated the offspring of _the good_, and on this account causes that which is sensible to be splendid, and adorns and fills it with good, because it imitates the primogenial cause of itself,--if this be the case, all things will thus participate of _the good_, and will be extended to this one principle, intelligibles indeed, and the most divine of beings without a medium, but sensibles through their monad [the sun.]
Again therefore, and after another manner, Plato narrates to us in this extract from the Republic the analysis to the first principle.
For he suspends all the multitudes in the world from the intelligible monads, as for instance, all beautiful things from the beautiful itself, all good things from _the good_, and all equal things from the equal itself. And again, he considers some things as intelligibles, but others as sensibles; but the summits of them are uniformly established in intelligibles. Again, from these intelligible forms he thinks fit to ascend still higher, and venerating in a greater degree the goodness which is beyond intelligibles, he apprehends that all intelligibles, and the monads which they contain, subsist and are perfected through it. For as we refer the sensible multitude to a monad uncoordinated with sensibles, and we think that through this monad the multitude of sensibles derives its subsistence, so it is necessary to refer the intelligible multitude to another cause which is not connumerated with intelligibles, and from which they are allotted their essence and their divine hyparxis.
Let not, however, any one fancy that Plato admits there is the same order of _the good_ in intelligible forms, as there is prior to intelligibles. But the good indeed, which is coordinated with the beautiful, must be considered as essential, and as one of the forms which are in intelligibles. For the first good, which by conjoining the article with the noun we are accustomed to call τἀγαθον or _the good_, is admitted to be something superessential, and more excellent than all beings both in dignity and power; since Socrates also, when discussing the beautiful and the good, calls the one the beautiful itself and the other the good itself, and thus says he we must denominate all the things which we then very properly considered as many. Again, particularly considering each thing as being one, we denominate each thing that which it is, and thus Socrates leading us from sensible things that are beautiful and good, and in short from things that are participated, subsist in other things, and are multiplied, to the superessential unities of intelligibles and the first essences, from these again, he transfers us to the exempt cause of every thing beautiful and good. For in forms, the beautiful itself is the leader of many beautiful things, and the good itself of many goods, and each form alone gives subsistence to things similar to itself. But the first good is not only the cause of what is good, but similarly of things beautiful, as Plato elsewhere says; and “all things are for its sake, and it is the cause of every thing beautiful.”
For again, in addition to what has been said, the good which is in forms is intelligible and known, as Socrates himself teaches; but _the good_ prior to forms is beyond beings, and is established above all knowledge. And the former is the source of essential perfection; but the latter is the supplier of good to the Gods so far as they are Gods, and is generative of goods which are prior to essences. We must not therefore apprehend that when Socrates calls the first principle _the good_, from the name of idea, that he directly calls it the intelligible goodness; but though the first principle is superior to all language and appellation, we permit Socrates to call it the cause of every thing beautiful and good, transferring through the things which are proximately filled by it, appellations to it. For this I think Socrates indicating asserts in all that he says about _the good_, that it is beyond knowledge and things that are known, and likewise beyond essence and being, according to its analogy to the sun. And after a certain admirable manner he presents us with an epitome of the negations of _the one_ in the Parmenides. For the assertion that _the good_ is neither truth, nor essence, nor intellect, nor science, at one and the same time separates it from the superessential unities, and every genus of the Gods, and from the intellectual and intelligible orders, and from every psychical subsistence. But these are the first things, and through the first hypothesis of the Parmenides, these are taken away from the principle of the whole of things.
Moreover, neither when he celebrates _the good_ the leader of the divine orders, as the most splendid of being, does he denominate it _most splendid_ as participating of light. For the first light proceeds from it to intelligibles and intellect, but he gives it this appellation as the cause of the light which is every where diffused, and as the fountain of every intelligible, or intellectual, or mundane deity. For this light is nothing else than the participation of a divine hyparxis. For as all things become boniform through participating of _the good_, and are filled with the illumination proceeding from thence, thus also the natures which are primarily beings are deiform; and as it is said, intelligible and intellectual essences become divine through the participation of deity. Looking therefore to all that has been said, we shall preserve the exempt transcendency of _the good_ with reference to all beings and the divine orders. But again, in each order of beings, we must grant that there is a monad analogous to it, not only in sensibles, as Plato says the sun is, but likewise in supermundane natures, and in the genera of Gods arranged from _the good_ prior to these. For it is evident that the natures which are nearer to the first cause and which participate of it in a greater degree, possess a greater similitude to it. And as that is the cause of all beings, so these establish monads which are the leaders of more partial orders. And Plato indeed arranges the multitudes under the monads; but extends all the monads to the exempt principle of the whole of things, and establishes them uniformly about it. It is necessary therefore that the theological science should be unfolded conformably to the divine orders, and that our conceptions about it should be transcendent, and unmingled and unconnected with other things. And we should survey indeed all secondary natures, subsisting according to and perfected about it; but we should establish it as transcending all the monads in beings, according to one excess of simplicity, and as unically arranged prior to the whole orders [of Gods.] For as the Gods themselves enact the order which is in them, thus also it is necessary that the truth concerning them, the precedaneous causes of beings, and the second and third progeny of these should be definitely distinguished.
This, therefore, is the one truth concerning the first principle, and which possesses one reason remarkably conformable to the Platonic hypothesis, viz. that this principle subsists prior to the whole orders in the Gods, that it gives subsistence to the boniform essence of the Gods, that it is the fountain of superessential goodness, and that all things posterior to it being extended towards it, are filled with good, after an ineffable manner are united to it, and subsist uniformly about it. For its unical nature is not unprolific, but it is by so much the more generative of other things, as it pre-establishes a union exempt from the things which have a subsistence. Nor does its fecundity tend to multitude and division; but it abides with undefiled purity concealed in inaccessible places. For in the natures also which are posterior to it, we every where see that what is perfect desires to generate, and that what is full hastens to impart to other things its plenitude. In a much greater degree therefore it is necessary that the nature which contains in one all perfections, and which is not a certain good, but good itself, and super-full, (if it be lawful so to speak) should be generative of the whole of things, and give subsistence to them; producing all things by being exempt from all things, and by being imparticipable, similarly generating the first and the last of beings.
You must not, however, suppose that this generation and progression is emitted in consequence of _the good_ either being moved, or multiplied, or possessing a generative power, or energizing; since all these are secondary to the singleness of the first. For whether _the good_ is moved, it will not be _the good_; since _the good itself_, and which is nothing else, if it were moved would depart from goodness. How, therefore, can that which is the source of goodness to beings, produce other things when deprived of good? Or whether _the good_ is multiplied through imbecility, there will be a progression of the whole of things through a diminution, but not through an abundance of goodness. For that which in generating departs from its proper transcendency, hastens to adorn inferior natures, not through prolific perfection, but through a diminution and want of its own power. But if _the good_ produces all things by employing power, there will be a diminution of goodness about it. For it will be two things and not one, viz. it will be good and power. And if indeed it is in want of power, that which is primarily good will be indigent. But if to be _the good itself_ is sufficient to the perfection of the things produced, and to the plenitude of all things, why do we assume power as an addition? For additions in the Gods are ablations of transcendent unions. Let _the good_ therefore alone be prior to power, and prior to energy. For all energy is the progeny of power. Neither, therefore, does _the good_ energizing give subsistence to all things through energy, nor being in want of power does it fill all things with powers, nor being multiplied do all things participate of good, nor being moved do all beings[149] enjoy the first principle. For _the good_ precedes all powers, and all energies, and every multitude and motion; since each of these is referred to _the good_ as to its end. _The good_ therefore is the most final of all ends, and the centre of all desirable natures. All desirable natures, indeed, impart an end to secondary beings; but that which presubsists uncircumscribed by all things is the first good.
CHAPTER VIII.
After these things, however, let us direct our attention to the conceptions about the first principle in the epistle [of Plato] to Dionysius, and survey the manner in which he considers its ineffable and immense transcendency. But perhaps some one may be indignant with us for rashly drawing to our own hypotheses the assertions of Plato, and may say that the three kings of which he speaks are all of them intellectual Gods; but that Plato does not think fit to co-arrange or connumerate _the good_ with secondary natures. For such a connumeration ought not to be considered as adapted to the exempt transcendency of _the good_ with respect to other things, nor in short, must it be said that _the good_ contributes as the first with reference to another second or third cause to the completion of a triad in conjunction with other natures; but that it in a greater degree precedes every triad and every number, than the intelligible precede the intellectual Gods.
How, therefore, can we connumerate with other kings _the good_ which is at once exempt from all the divine numbers, and co-arrange one as the first [king,] another as the second, and another as the third? Some one may also adduce many other things, indicating the transcendency of the first principle with respect to every thing divine. Such a one, however, in thus interpreting the words of Plato will remarkably accord with us who assert _the good_ to be imparticipable, to transcend all the intelligible and intellectual genera, and to be established above all the divine monads.
That Plato, indeed, admits the first God to be the king of all things, and says that all things are for his sake, and that he is the cause of all beautiful things, does not I think require much proof to those who consider his words by themselves apart from their own conjectures, by introducing which they violently endeavour to accord with Plato. But that we do not assert these things connumerating [the first God with secondary natures,] Plato himself manifests, neither calling the first king the first, but alone the king of all things, nor asserting that some things are about him, as he says that second things are about that which is second, and third things about that which is third, but[150] he says, in short, that all things are about him. And to the other kings, indeed, he introduces number and a divided kingdom; but to the king of all things he neither attributes a part of number, nor a distribution of dominion opposite to that of the others. Such a mode of words, therefore, neither connumerates the king of all things with the other kings, nor co-arranges him as the leader of a triad with the second and third power. For of a triadic division the first monad, indeed, is the leader of first orders, and which are coordinate with itself; but the second of second; and the third of third orders. If, however, some one should apprehend that the first monad is the leader of all things, so as to comprehend at once both second and third allotments; yet the cause which subsists according to comprehension is different from that which similarly pervades to all things. And to the king of all things, indeed, all things are subject according to one reason and one order; but to the first of the triad, things first are subjected according to the same order; and it is necessary that things second and third should be subservient according to their communion with the remaining kings. Does not, therefore, what is here said by Plato remarkably celebrate the exempt nature of the first cause, and his uncoordination with the other kingdoms of the Gods? Since he says that this cause similarly reigns over all things, that all things subsist about him, and that for his sake essence and energy are inherent in all things.
If also Socrates in the Republic clearly[151] teaches that the sun reigns over the world analogous to _the good_, let no one dare to accuse this analogy as connumerating _the good_ with the king of mundane natures. For unless[152] together with the similitude of secondary causes to the first principles, we think fit to preserve that exempt dominion [of the first cause] it will be impossible for us to evince that the supermundane kings have their allotment analogous to the first cause, who subsists prior to the whole of things according to one transcendency. But what occasion is there to be prolix? For Plato indeed calls the first God king; but he does not think fit to give the others the same appellation, not only in the beginning of what he says about the first, but shortly after, he adds: “About the king himself and the natures of which I have spoken there is nothing of this kind.” The first God, therefore, alone is called king. But he is called not only the king of things first, in the same manner as the second of things second, and the third of things third, but as the cause at once of all being and all beauty. Hence the first God precedes the other causes in an exempt and uniform manner, and according to a transcendency of the whole of things, and is neither celebrated by Plato as co-ordinated with them, nor as the leader of a triad.
That these things, however, are asserted by Plato about the first God we shall learn by recurring a little to the preceding words, which are as follow: “You say, that I have not sufficiently demonstrated to you the particulars respecting the first nature. I must speak to you, therefore, in enigmas, that in case the letter should be intercepted, either by land or sea, he who reads it may not understand this part of its contents. All things are situated about the king of all; and all things are for his sake; and he is the cause of every thing beautiful.”
In these words, therefore, Plato proposing to purify our conceptions about the first principle through enigmas, celebrates the king of all things, and refers to him the cause of the whole of things beautiful and good. Who, therefore, is the king of all things, except the unical God who is exempt from all things, who produces all things from himself, and is the leader of all orders according to one cause? Who is he that converts all ends to himself, and establishes them about himself? For if you call him, for whose sake all things subsist, the end of all ends, and the primogenial cause, you will not deviate from the truth concerning him. Who is he that is the cause of all beautiful things, shining upon them with divine light, and who encloses that which is deformed and without measure, and the most obscure of all things in the extremity of the universe?
If you are willing also from the words of Plato that follow the preceding, we will show that to be the recipient neither of language nor of knowledge is adapted to the first principle. For the words: “This your inquiry concerning the cause of all beautiful things is as of a nature endued with a certain quality,” are to be referred to this principle. For it is not possible to apprehend it intellectually, because it is unknown, nor to unfold it, because it is uncircumscribed; but whatever you may say of it, you will speak as of a _certain thing_; and you will speak indeed _about_ it, but you will not speak _it_.
For speaking of the things of which it is the cause, we are unable to say, or to apprehend through intelligence what it is. Here therefore, the addition of quality, and the busy energy of the soul, remove it from the goodness which is exempt from all things, by the redundancy of its conceptions about it. This likewise draws the soul down to kindred, connate, and multiform intelligibles, and prevents her from receiving that which is characterized by unity, and is occult in the