beings, nor will every generative cause subsist prior to things of a secondary nature, in the order of the good. For _the one_ is not the cause of division, but of friendship. And _the good_ converts generated natures to their causes. But the conversion and friendship of things secondary to such as are primary is through similitude, but not through a dissimilar nature. If therefore _the one_ is the cause of the whole of things, and if _the good_ is in an exempt manner desirable to all things, it will every where give subsistence to the progeny of precedaneous causes, through similitude, in order that progression may be according to _the one_, and that the conversion of things which have proceeded may be to _the good_. For without similitude there will neither be the conversion of things to their proper principles, nor the generation of effects. Let this therefore be considered as a thing admitted in this place.
But the second thing besides this, and which is demonstrated through this, is, that it is necessary every monad should produce a number coordinate to itself, nature indeed a natural, but soul a psychical, and intellect an intellectual number. For if every thing generative generates similars prior to dissimilars, as has been before demonstrated, every cause will certainly deliver its own form and peculiarity to its own progeny, and before it gives subsistence to far distant progressions, and things which are separated from its nature, it will produce things essentially near to it, and conjoined with it through similitude. Every monad therefore, gives subsistence to a multitude indeed, as generating that which is second to itself, and which divides the powers that presubsist occultly in itself. For those things which are uniformly and contractedly in the monad, present themselves to the view separately in the progeny of the monad. And this indeed the wholeness of nature manifests, since it contains in one the reasons, [i.e. productive principles] of all things both in the heavens and in the sublunary region; but distributes the powers of itself to the natures which are divided from it about bodies. For the nature of earth, of fire, and of the moon, possesses from the wholeness of nature its peculiarity and form, and energizes together with this wholeness, and contains its own allottment. This also the monad of the mathematical sciences and of numbers manifests. For this being all things primarily, and spermatically producing in itself the forms of numbers, distributes different powers to different externally proceeding numbers. For it is not possible that what is generated, should at once receive all the abundance of its generator. And it is necessary that the prolific power of every thing that preexists in the cause[160] itself should become apparent. The monad therefore gives subsistence to a multitude about itself, and to number which distributes the peculiarities that abide collectively in itself. Since however, as was before observed, the similar is always more allied to cause than the dissimilar, there will be one multitude of similars to the monad, proceeding from the monad; and another of dissimilars. But again, the multitude which is similar to the monad is that in a divided manner which the monad is indivisibly. For if the monad possesses a peculiar power and hyparxis, there will be the same form of hyparxis in the multitude together with a remission with reference to the whole.
After this however, it is necessary to consider in the third place, that of progressions, such as are nearer to their cause are indicative of a greater multitude of things, and are at the same time in a certain respect equal to their containing causes; but that such as are more remote possess a less extended power of signification; and on account of the diminution of their power, change and diminish at the same time the amplitude of production. For if, of progressions, that which subsists the first in order is more similar to its principle, and that which gives subsistence to the greatest number is both with respect to essence and power more similar to the generating principle of all things, it is necessary that of secondary natures, such as are nearer to the monad, and which receive dominion after it, should give a greater extent to their productions; but that such things as are more separated from their primary monad should neither pervade in a similar manner through all things, nor extend their efficacious energies to far distant progressions. And again, as similar to this, it is necessary that the nature which gives subsistence to the greatest number of effects, should be arranged next to the monad its principle; and that the nature generative of a more numerous progeny, because it is more similar to the supplying cause of all things than that which is generative of a few, must be arranged nearer to the monad, according to hyparxis. For if it is more remote, it will be more dissimilar to the first principle; but if it is more dissimilar, it will neither possess a power comprehending the power of similar natures, nor an energy abundantly prolific. For an abundant cause is allied to the cause of all. And universally, that which is generative of a more abundant, is more naturally allied to its principle than that which is productive of a less numerous progeny. For the production of fewer effects is a defect of power; but a defect of power is a diminution of essence; and a diminution of essence becomes redundant on account of dissimilitude to its cause, and a departure from the first principle.
Again therefore, in addition to what has been said, we shall assert this which possesses the most indubitable truth, that prior to the causes which are participated, it is every where necessary that imparticipable causes should have a prior subsistence in the whole of things. For if it is necessary that a cause should have the same relation to its progeny as _the one_ to all the nature of beings, and that it should naturally possess this order towards things secondary; but _the one_ is imparticipable, being similarly exempt from all beings, as unically producing all things;--if this be the case, it is requisite that every other cause which imitates the transcendency of _the one_ with respect to all things, should be exempt from the natures which are in secondary ranks, and which are participated by them. And again, as equivalent to this, it is requisite that every imparticipable and primary cause should establish monads of secondary natures similar to itself, prior to such as are dissimilar. I say, for instance, it is requisite that one soul should distribute many souls to different natures; and one intellect participated intellects to many souls. For thus the first exempt genus will every where have an order analogous to _the one_. And secondary natures which participate kindred causes will be analogous to these causes, and through the similitude of these will be conjoined with their imparticipable principle. Hence prior to the forms which are in other things, those are established which subsist in themselves; exempt causes prior to such as are coordinate; and imparticipable monads prior to such as are participable. And consequently (as that which is demonstrated at the same time with this) the exempt causes are generative of the coordinate, and imparticipable natures extend participable monads to their progeny. And natures which subsist from themselves produce the powers which are resident in other things. These things therefore being discussed, let us consider how each of the divine genera subsists through analogy,[161] and survey following Plato himself, what are the first and most total orders of the Gods. For having discovered and demonstrated this, we shall perhaps be able to perceive the truth concerning these several orders.
It is necessary therefore, from the before-mentioned axioms, since there is one unity the principle of the whole of things, and from which every hyparxis derives its subsistence, that this unity should produce from itself, prior to all other things, a multitude characterized by unity, and a number most allied to its cause. For if every other cause constitutes a progeny similar to itself prior to that which is dissimilar, much more must _the one_ unfold into light after this manner things posterior to itself, since it is beyond similitude, and _the one itself_ must produce according to _union_ things which primarily proceed from it. For how can _the one_ give subsistence to its progeny except unically? For nature generates things secondary to itself physically, soul psychically, and intellect intellectually.
_The one_ therefore is the cause of the whole of things according to union, and the progression from _the one_ is uniform. But if that which primarily produces all things is _the one_, and the progression from it is unical, it is certainly necessary that the multitude thence produced should be self-perfect unities, most allied to their producing cause.
Farther still, if every monad constitutes a number adapted to itself, as was before demonstrated, by a much greater priority must _the one_ generate a number of this kind. For in the progression of things, that which is produced is frequently dissimilar to its producing cause, through the dominion of difference: for such are the last of things, and which are far distant from their proper principles. But the first number, and which is connascent with _the one_, is uniform, ineffable, superessential, and perfectly similar to its cause. For in the first causes, neither does difference intervening separate from the generator the things begotten, and transfer them into another order, nor does the motion of the cause effecting a remission of power, produce into dissimilitude and indefiniteness the generation of the whole of things; but the cause of all things being unically raised above all motion and division, has established about itself a divine number, and has united it to its own simplicity. _The one_ therefore prior to beings has given subsistence to the unities of beings.
For again, according to another mode [of considering the subject] it is necessary that primary beings should participate of the first cause through their proximate unities. For secondary things are severally conjoined to the natures prior to them through similars; bodies indeed to the soul which ranks as a whole, through the several souls [which they participate]; but souls to universal intellect through intellectual monads; and first beings, through unical hyparxes to _the one_. For being is in its own nature dissimilar to _the one_.
For essence and that which is in want of union externally derived, are unadapted to be conjoined with that which is superessential, and with the first union, and are far distant from it. But the unities of beings, since they derive their subsistence from the imparticipable unity, and which is exempt from the whole of things, are able to conjoin beings to _the one_, and to convert them to themselves.
It appears therefore to me, that Parmenides demonstrating these things through the second hypothesis, connects _the one_ with being, surveys all things about _the one_, and evinces that this proceeding nature, and which extends its progressions as far as to the last of things is _the one_. For prior to true beings it was necessary to constitute the unities; since it neither was nor is lawful, says Timæus, for that which is the best of things to effect any thing else than that which is most beautiful. But this is in a remarkable degree most similar to that which is best. To _the one_ however, a unical multitude is most similar; since the demiurgus of the universe also being good, constituted all things similar to himself through goodness itself. Much more therefore, does the fountain of all good produce goodnesses naturally united to itself, and establish them in beings.
Hence there is one God, and many Gods, one unity and many unities prior to beings, and one goodness, and many after the one goodness, through which the demiurgic intellect is good, and every intellect is divine, whether it be an intellectual or intelligible intellect.
And that which is primarily superessential is _the one_; and there are many superessentials after _the one_. Whether therefore, is this multitude of unities imparticipable in the same manner as _the one itself_, or is it participated by beings, and is each unity of beings the flower as it were of a certain being, and the summit and center of it, about which each being[162] subsists? But if these unities also are imparticipable, in what do they differ from _the one_? For each of them is one, and primarily subsists from _the one_. Or in what being more redundant than the first cause were they constituted by it? For it is every where necessary that what is second being subordinate to that which is prior to itself, should fall short of the union of its producing[163] cause, and by the addition of a certain thing should have a diminution of the monadic simplicity of the first. What addition therefore, can we adduce, or what redundancy besides _the one_, if each of these also is by itself one? For if each of them is one and many, we shall appear to transfer to them the peculiarity of being. But if each is one only, in the same manner as _the one itself_, why does this rank as the cause which is exempt from all things, but each of these is allotted a secondary dignity? Neither therefore shall we preserve the transcendency of the first with reference to the things posterior to it, nor can we admit that the unities proceeding from it are unconfused either with respect to themselves, or to the one principle of them.
But neither shall we be persuaded by Parmenides who produces _the one_ together with being, and demonstrates that there are as many parts of _the one_ as there are of being; that each being[164] also participates of _the one_, but that _the one_ is every where consubsistent with being; and in short, who asserts that the one of the second hypothesis participates of being, and is participated by being, the participation in each not being the same. For _the one_ indeed participates of being, as not being primarily one, nor exempt from being, but as illuminating truly-existing essence. But being participates of _the one_, as that which is connected by it, and filled with divine union, and converted to _the one itself_ which is imparticipable. For the participated monads conjoin beings to _the one_ which is exempt from the whole of things, in the same manner as participated intellects conjoin souls to the intellect which ranks as a whole, and as participated souls conjoin bodies to the soul which ranks as a whole. For it is not possible that the dissimilar genera of secondary natures should be united without media to the cause which is exempt from multitude; but it is necessary that the contact should be effected through similars. For a similar multitude, so far indeed as it is multitude, communicates with the dissimilar; but so far as it is similar to the monad prior to itself, it is conjoined with it. Being established therefore, in the middle of both, it is united to the whole, and to _the one_ which is prior to multitude. But it contains in itself remote progressions, and which are of themselves dissimilar to _the one_. Through itself also, it converts all things to that one, and thus all things are extended to the first cause of the whole of things, dissimilars indeed through similars,[165] but similars through themselves. For similitude itself by itself conducts and binds the many to _the one_, and converts secondary natures to the monads prior to them. For the very being of similars so far as they are similars is derived from _the one_. Hence, it conjoins multitude to that from which it is allotted its progression. And on this account similitude is that which it is, causing many things to be allied, to possess sympathy with themselves, and friendship with each other and _the one_.
CHAPTER II.
If however it be requisite, not only by employing the intellectual projections of Parmenides to unfold the multitude of Gods participated by beings, but also concisely to demonstrate the theory of Socrates about these particulars, we must recollect what is written in the Republic, where he says that the light proceeding from _the good_ is unific of intellect and of beings. For through these things _the good_ is demonstrated to be exempt from being and essence, in the same manner as the sun is exempt from visible natures. But this light being in intelligibles illuminates them, in the same manner as the solar-form light which is in visible natures. For visible natures no otherwise become apparent, and known to the sight, than through the light which is ingenerated in them. All intelligibles therefore become boniform through the participation of light, and through this light, every true[166] being is most similar to _the good_. If, therefore, it makes no difference to speak of this light, or of _the one_ (for this light conjoins intelligibles, and causes them to be one, as deriving its subsistence from _the one_) if this be the case, the deity proceeding from the first is participable, and all the multitude of unities is participable. And that indeed which is truly superessential is _the one_. But each of the other Gods, according to his proper hyparxis, by which he is a superessential God, is similar to the first; but they are participated by essence and being. According to this reasoning therefore, the Gods appear to us to be unities, and participable unities, binding indeed all beings to themselves, but conjoining through themselves to _the one_ which similarly transcends all things, the natures posterior to themselves.
Since therefore each of the Gods is indeed a unity, but is participated by some being, whether shall we say that the same being participates of each of the unities or that the participants of some of the unities are more, but of others less numerous? And if this be the case either the participants of the superior unities must be more, but of the inferior must be fewer in number, or vice versa. For it is necessary that there should be an order of the unities, in the same manner as we see that of numbers some are nearer to their principle, but others more remote from it. And that some are more simple, but others more composite, and exceed indeed in quantity, but suffer a diminution in power. But it is well that we have mentioned numbers. For if it is necessary to survey the order of the first monads with respect to each other, and their progression about beings, from these as images, in these also the monads which are nearer to _the one_ will be participated by things which are more simple in essence, but those which are more remote from it, will be participated by more composite essences. For thus the participation will be according to the analogous; first monads being always participated by the first beings, but second monads by secondary beings. For again, if the first is exempt from all things, and is imparticipable, but that which is connascent with the most simple nature and _the one_ is more similar to the imparticipable than that which is connascent with a more various and multiform nature, and which has more powers suspended from it,--if this be the case, it is perfectly obvious, that the unities which are nearer to _the one_ are necessarily participated by the first and most simple essences; but that those which are more remote are participated by more composite essences, which are less in power, but are greater in number and multitude. For in short, additions in these unities are ablations of powers; and that which is nearer to _the one_, which surpasses the whole of things by an admirable simplicity, is more uniform, and is consubsistent with more total orders. And it happens according to the ratio of power, that the simplicity of the first unities is transcendent. For those things which are the causes of a greater number of effects, imitate as much as possible the cause of all things, but those which are the causes of fewer effects, have an essence more various than the natures that are prior to them.[167] For this variety distributes into minute parts and diminishes the power which abides in one. Moreover, in participated souls also, such as are first and most divine subsist in simple and perpetual bodies. Others again are connected with bodies that are simple, but in conjunction with these with material bodies also. And others are connected at one and the same time with simple, material and composite bodies. For the celestial souls indeed rule over simple bodies, and such as have an immaterial and immutable subsistence. But the souls that govern the wholes of the elements, are at the same time invested with ethereal garments, and at the same time through these are carried in the wholes of the elements, which as wholes indeed are perpetual and simple, but as material receive generation and corruption, and composition from dissimilar natures. And the souls that rank in the third order, are those which proximately inspire with life their luciform[168] vehicles, but also attract from the simple element material vestments, pour into these a secondary life, and through these communicate with composite and multiform bodies, and sustain through this participation another third life.
If, however, you are willing to survey the intellectual orders, some of these are arranged in the souls which rank as wholes, and in the most divine of mundane souls, which also they govern in a becoming manner. But others being arranged in the souls of the more excellent genera, are proximately participated by the rulers that are in them; and are participated secondarily by more partial essences. But again they arrange third intellectual orders in partial souls. And according as the power which they are allotted is diminished, in such proportion is participation in them more various, and far more composite than the participation of the natures that are prior to them. If, therefore, this is the mode of participation in all beings, it is certainly necessary that of the Gods also those that are nearer to _the one_, should be carried in the more simple parts of being, but that those which have proceeded to a greater distance should be carried in the more composite parts of being. For the participations of second genera are divided after this manner according to a similitude to them.
Again therefore, we may summarily say, that after the one principle of the whole of things, the Gods present themselves to our view as self-perfect monads, participated by beings.[169] How many orders therefore there are of beings we shall afterwards unfold, and show what beings are allotted a more simple, and what a more various hyparxis. Of all beings then, the last is that which is corporeal.
For this derives its being, and all its perfection from another more ancient cause, and is neither allotted simplicity nor composition, nor perpetuity, nor incorruptibility from its own power. For no body is either self-subsistent, or self-begotten; but every thing which is so contracting in one, cause, and that which proceeds from cause, is incorporeal and impartible. And in short, that which is the cause of hyparxis to itself, imparts also to itself an infinite power of existence. For never deserting itself, it will never cease to be, or depart from its own subsistence. For every thing that is corrupted, is corrupted through being separated from the power that supplied it with being. But that which imparts being to itself, as it is not separated from itself, is allotted through itself a perpetual essence. No body however, since it is not the cause of perpetuity to itself, will be perpetual. For every thing which is perpetual possesses an infinite power. But body being finite is not the cause of infinite power. For infinite power is incorporeal, because all power is incorporeal.
But this is evident, because greater powers are every where. But no body is capable of being wholly every where. If therefore, no body imparts to itself power, whether the power be infinite or finite, but that which is self-subsistent imparts to itself the power of being, and of existing perpetually, no body will be self-subsistent. Whence therefore is being imparted to bodies, and what is it which is adapted proximately to supply them with being? Must we not say that the cause of being to bodies primarily is that which by being present renders the nature of body more perfect than its kindred bodies [when they are deprived of it?] This indeed is obvious to every one. For it is the province of that which imparts perfection to connect also the essence of secondary natures, since perfection itself is the perfection of essence. What therefore is that of which bodies participating, are said to be better than the bodies which do not participate of it? Is it not evident that it is soul? For we say that animated bodies are more perfect than such as are inanimate. Soul therefore is primarily beyond bodies; and it must be admitted that all heaven and every thing corporeal is the vehicle of soul. Hence, these two orders of beings present themselves to our view; the one indeed being corporeal, but the other which is above this, psychical.
With respect to soul itself however, whether is it the same with or different from intellect? For as the body which participates of soul is perfect, thus also the soul is perfect which participates of intellect.
And of the soul indeed, which is able to live according to reason, all things do not participate: but of intellect and intellectual illumination rational souls participate, and also such things as partake of any kind of knowledge. And soul indeed energizes according to time; but intellect comprehends in eternity both its essence, and at the same time its stable energy. And not every soul indeed is adapted to preserve immutably and without diminution the perfection of itself; but every intellect is always perfect, and possesses a never-failing power of its own blessedness. The intellectual genus therefore is essentially beyond the psychical; since the former, neither in whole nor in partial intellects, admits the entrance of the nature of evil; but the latter being undefiled in whole souls, departs in partial souls from its own proper blessedness. What therefore is the first of beings? Shall we say intellect, or prior to this the extent of life? For soul indeed is self-vital, supplying itself with life; and intellect is the best and most perfect, and as we have said, an eternal life. But the life of intellect is indeed in a certain respect intellectual, and is mingled from the intellectual and vital peculiarity. It is necessary however, that there should be life itself.
Whether therefore is life or intellect the more excellent thing? But if gnostic beings only participate of intellect, but such beings as are destitute of knowledge participate of life, (for we say that plants live) it is certainly necessary that life should be arranged above intellect, being the cause of a greater number of effects, and imparting by illumination more gifts from itself than intellect. What then? Is life the first of beings? And is _to live_ the same thing _as to be_? But this is impossible. For if life is that which is primarily being, and to be vital is the same thing as to have being, and there is the same definition of both life and being, every thing which participates of life would also participate of being, and every thing which participates of existence would likewise participate of life. For if each is the same thing all things would similarly participate of being and life. All vital natures indeed have essence and being; but there are many beings that are destitute of life. Being therefore subsists prior to the first life. For that which is more universal, and the cause of a greater number of effects, is nearer to _the one_, as has been before demonstrated. Soul therefore is that which is primarily established above bodies; but intellect is beyond soul;[170] life is more ancient than intellect; and being which is primarily being is established above all these. Every thing also which participates of soul, by a much greater priority participates of intellect; but not every thing which enjoys intellectual efficiency, is also adapted to participate of soul. For of soul rational animals only participate; since we say that the rational soul is truly soul.
For Plato in the Republic says, that the work of soul is to reason and survey beings. And every soul [i.e. every rational soul] is immortal, as it is written in the Phædrus; the irrational soul being mortal, according to the demiurgus in the Timæus. And in short, it is in many places evident that Plato considers the rational soul to be truly soul, but others to be the images of souls, so far as these also are intellectual and vital, and together with whole souls produce the lives that are distributed about bodies. Of intellect however, we not only admit that rational animals participate, but also such other animals as possess a gnostic power; I mean such as possess the phantasy, memory and sense; since Socrates also in the Philebus refers all such animals to the intellectual series. For taking away intellect from the life which is according to pleasure, he likewise takes away not only the rational life, but every gnostic power of the irrational life. For all knowledge is the progeny of intellect, in the same manner as all reason is an image of soul.
Moreover, all things which participate of intellect, by a much greater priority participate of life, some things indeed more obscurely, but others more manifestly. But all living beings do not participate of intellectual power, since plants indeed are animals, as Timæus says, but they neither participate of sense, or phantasy; unless some one should say that they have a co-sensation of what is pleasing and painful. And in short, the orectic powers every where are lives, and the images of the whole of life, and the last productions of life; but they are of themselves destitute of intellect and without any participation of the gnostic power. Hence also, they are of themselves indefinite, and deprived of all knowledge.
Again therefore, all animals indeed receive a portion of being, and different animals a different portion, according to their respective natures; but all beings are not similarly able to participate of life; since we say that qualities and all passions, and the last of bodies, receive the ultimate effective energy of being, but we do not also say that they participate of life. Being therefore is more ancient than life; life than intellect; and intellect than soul. For it is necessary that the causes of a greater number of effects being more ancient and according to order more principal, should preside over causes which are able to produce and adorn fewer effects. Very properly therefore, does Plato in the Timæus give subsistence to soul from intellect, as being secondary to it according to its own nature. But in the Laws he says that intellect is moved similarly to a sphere fashioned by a wheel.[171] For that which is moved, is moved by participating of life, and is nothing else than real life about motion. And in the Sophista he exempts being from all the total genera of things, and from motion. For being, says he, according to its own nature, neither stands still, nor is moved. But that which neither stands still nor is moved, is beyond eternal life.
These four causes therefore being prior to a corporeal subsistence, viz. essence, life, intellect and soul, soul indeed participates of all the causes prior to itself, being allotted reason from its own peculiarity, but intellect, life and being, from more ancient causes.
Hence it gives subsistence to things posterior to itself in a fourfold manner. For according to its being indeed, it produces all things as far as to bodies; according to its life, all things which are said to live, even as far as to plants; according to its intellect, all things which possess a gnostic power, even as far as to the most irrational natures; and according to its reason, the first of the natures that are able to participate of it.[172] But intellect being established beyond soul, and existing as the plenitude of life and being, adorns all things in a threefold manner, imparting indeed by illumination the power of the intellectual peculiarity to all gnostic beings, but supplying the participation of life to a still greater number, and of being to all those to whom primary being imparts itself. But life being arranged above intellect, presubsists as the cause of the same things in a twofold respect, vivifying secondary natures indeed, together with intellect, and filling from itself with the rivers of life, such things as are naturally adapted to live, but together with being supernally producing essence in all things. But being itself which is primarily being generates all things by its very existence, all lives, and intellects and souls, and is uniformly present to all things, and is exempt from the whole of things according to one cause which gives subsistence to all things. Hence it is the most similar of all things to _the one_, and unites the comprehension of beings in itself to the first principle of the whole of things, through which all beings, and non-being, wholes and parts, forms and the privations of forms subsist, which privations do not necessarily participate of being, but it is entirely necessary that they should participate of _the one_.
These things as it appears to me persuaded the Elean guest in the Sophista, when discussing that which is perfectly being, to admit that not only being is there, but also life, intellect and soul. For if true and real being is venerable and honorable, intellect is there in the first place, says he. For it is not lawful for that which is of itself venerable and immaterial to be without intellect. But if intellect is in that which is perfectly being, intellect will entirely be moved.
For it is not possible for intellect ever to subsist, either without motion or permanency. But if intellect is moved and stands still, there are in being both life and motion. Hence, from what has been said, three things become apparent, viz. being, life and intellect. Moreover, soul also in the next place is discovered through these things. For it is necessary, says he, that life and intellect which before were by themselves, should also be in soul. For every soul is a plenitude of life and intellect, participating of both, which the Elean guest indicating adds, “Shall we say that both these are inherent in it, but yet it does not possess these in soul?” For to _possess_, as some one says in a certain place, is secondary to _existing_. And soul indeed participates of each of these according to the peculiarity of