Chapter LI (2)

For if it reverts to that from which it proceeds, it conjoins the end to the beginning, and the motion is one and continued; one motion being from that which abides, but the other being directed to the abiding cause. Hence all things proceed in a circle from causes to causes; greater and less circles being continually formed of conversions, some of which are to the natures [immediately] placed above the things that are converted, but others are to still higher natures, and so on as far as to the principle of all things. For all things proceed from this principle, and are converted to it.

PROPOSITION XXXIV.

Every thing which is converted according to nature, makes its conversion to that, from which also it had the progression of its proper hypostasis.

* * * * *

For if it is converted according to nature, it will have an essential desire of that to which it is converted. But if this be the case, the whole being of it is suspended from that to which it makes an essential conversion, and it is essentially similar to it. Hence also it has a natural sympathy with, as being allied to the essence of it. If this, however, be the case, either the being of both is the same, or the one is derived from the other, or both are allotted similitude from a certain other one. But if the being of both is the same, how is the one naturally converted to the other? And if both are from a certain one, it will be according to nature for both to be converted to that one. It remains, therefore, that the one must derive its being from the other. But if this be the case, the progression will be from that to which the conversion is according to nature.

COROLLARY.

From these things, therefore, it is evident that intellect is the object of desire to all things, that all things proceed from intellect, and that the whole world though it is perpetual possesses its essence from intellect. For it is not prevented from proceeding from intellect because it is perpetual. For neither because it is always arranged is it not converted to intellect, but it always proceeds, is essentially perpetual, and is always converted, and indissoluble according to order.

PROPOSITION XXXV.

Every thing caused, abides in, proceeds from, and returns, or is converted to, its cause.

* * * * *

For if it alone abided, it would in no respect differ from its cause, being without separation and distinction from it. For progression is accompanied with separation. But if it alone proceeded, it would be unconjoined and deprived of sympathy with its cause, having no communication with it whatever. And if it were alone converted, how can that which has not its essence from the cause, be essentially converted to that which is foreign to its nature? But if it should abide and proceed, but should not be converted, how will there be a natural desire to every thing of well-being, and of good, and an excitation to its generating cause? And if it should proceed and be converted, but should not abide, how being separated from its cause will it hasten to be conjoined with it? For it was unconjoined prior to its departure; since if it had been conjoined, it would entirely have abided in it. But if it should abide and be converted, but should not proceed, how can that which is not[227] separated be able to revert to its cause? For every thing which is converted resembles that which is resolved into the nature from which it is essentially divided. It is necessary however, either that it should abide alone, or be converted alone, or alone proceed, or that the extremes should be bound to each other, or that the medium should be conjoined with each of the extremes, or that all should be conjoined. Hence it remains that every thing must abide in its cause, proceed from, and be converted to it.

PROPOSITION XXXVI.

Of all things which are multiplied according to progression, the first are more perfect than the second, the second than those posterior to them, and after the same manner successively.

* * * * *

For if progressions separate productions from their causes, and there are diminutions of things secondary with respect to such as are first, it follows that first natures in proceeding, are more conjoined with their causes, being [as it were,] germinations from them. But second natures are more remote from their causes, and in a similar manner such as are successive. Things however, which are nearer and more allied to their causes, are more perfect. For causes are more perfect than things caused. But things which are more remote are more imperfect, being dissimilar to their causes.

PROPOSITION XXXVII.

Of all things which subsist according to conversion, the first are more imperfect than the second, and the second than those that follow; but the last are the most perfect.

* * * * *

For if conversions are effected in a circle, and conversion is directed to that from which progression is derived, but progression is from that which is most perfect, hence conversion is directed to the most perfect. And if conversion first begins from that in which progression terminates, but progression terminates in that which is most imperfect, conversion will begin from the most imperfect. Hence in things which subsist according to conversion, such as are most imperfect are the first, but such as are most perfect, the last.

PROPOSITION XXXVIII.

Every thing which proceeds from certain numerous causes, is converted through as many causes as those are through which it proceeds, and all conversion is through the same things as those through which progression is effected.

* * * * *

For since each of these takes place through similitude, that indeed which has a transition immediately from a certain thing, is also immediately converted to it. For the similitude here is without a medium. But that which requires a medium in proceeding, requires also a medium according to conversion. For it is necessary that each should be effected with reference to the same thing. Hence the conversion will be first to the medium, and afterwards to that which is better than the medium. Through such things therefore as being is derived to each thing, through so many well-being also is derived, and vice versa.

PROPOSITION XXXIX.

Every being is either alone essentially converted, or vitally, or also gnostically.

* * * * *

For either it alone possesses being from its cause, or life together with being, or it likewise receives from thence a gnostic power. So far therefore as it alone _is_, it makes an essential conversion, but so far as it lives, a vital, and so far as it likewise knows, a gnostic conversion. For in such a way as it proceeded from its cause, such also is the mode of its conversion to it, and the measures of its conversion are defined by the measures according to progression. Desire therefore is to some things according to being alone, this desire being an aptitude to the participation of causes; but to others it is according to life, being a motion to more excellent natures; and to others, it is according to knowledge, being a co-sensation of the goodness of causes.

PROPOSITION XL.

Of all things which proceed from another cause, those which exist from themselves, and which are allotted a self-subsistent essence, are the leaders.

* * * * *

For if every thing which is sufficient to itself, either according to essence, or according to energy, is more excellent than that which is suspended from another cause; but that which produces itself, since it produces the being of itself, is sufficient to itself with respect to essence; but that which is alone produced by another is not sufficient to itself; and the self-sufficient is more allied to _the good_; but things more allied and similar to their causes, subsist from cause prior to such as are dissimilar;--this being the case, things which are produced by themselves, and are self-subsistent, are more ancient than those which proceed into existence from another cause alone. For either there will be nothing self-subsistent, or _the good_ is a thing of this kind, or the first things that subsist from _the good_. But if there is nothing self-subsistent, there will not in reality be in any thing self-sufficiency. Nor will it be in _the good_, since that being _the one_ is better than self-sufficiency. It is also _the good itself_, and not that which possesses _the good_. But if _the good_ was self-subsistent, in consequence of itself producing itself, it will not be _the one_. For that which proceeds from _the one_ is not _the one_. And it would proceed from itself, if it was self-subsistent; so that _the one_, would at the same time be one and not one. Hence, it is necessary that the self-subsistent should be posterior to the first. And it is evident that it will be prior to things which alone proceed from another cause. For it has a more principal subsistence than these, and is more allied to _the good_, as has been demonstrated.

PROPOSITION XLI.

Every thing which is in another is alone produced by another; but every thing which is in itself is self-subsistent.

* * * * *

For that which is in another thing and is indigent of a subject, can never be generative of itself. For that which is naturally adapted to generate itself, does not require another seat, because it is contained by itself, and is preserved in itself apart from a subject. But that which abides, and is able to be established in itself, is productive of itself, itself proceeding into itself, and being connective of itself. And thus it is in itself, as the thing caused in its cause. For it is not in itself, as in place, or as in a subject. For place is different from that which is in place, and that which is in a subject is different from the subject. But this which is in itself is the same with that in which it is inherent; for it is self-subsistent. And it is in such a manner in itself, as that which is from a cause is in the cause.

PROPOSITION XLII.

Every thing self-subsistent is convertive to itself.

* * * * *

For if it proceeds from itself, it will also make a conversion to itself. For to that from which progression is derived, to that a conversion co-ordinate to the progression is directed. For if it alone proceeded from itself, but having proceeded was not converted to itself, it would never aspire after its proper good, and that which it is able to impart to itself. Every cause however is able to impart to that which proceeds from it,[228] together with the essence which it gives, well-being conjoined with this essence. Hence that which is self-subsistent will impart this to itself. This therefore is the proper good to that which is self-subsistent. And hence this will not be the object of desire to that which is not[229] converted to itself. But not desiring this, it will not obtain it, and not obtaining it, it will be imperfect, and not sufficient to itself. If, however, self-sufficiency and perfection pertain to any thing, they must pertain to that which is self-subsistent. Hence it will obtain its proper good, and will be converted to itself.

PROPOSITION XLIII.

Every thing which is convertive to itself is self-subsistent.

* * * * *

For if it is converted to itself according to nature, it is perfect in the conversion to itself, and will possess essence from itself. For to every thing, essential progression is from that to which conversion according to nature is directed. If therefore, it imparts well-being to itself, it will likewise undoubtedly impart being to itself, and will be the lord of its own hypostasis. Hence, that which is able to revert to itself is self-subsistent.

PROPOSITION XLIV.

Every thing which is convertive to itself according to energy, is also converted to itself essentially.

* * * * *

For if it is capable of being converted to itself in energy, but is without conversion in its essence, it will be more excellent according to energy than according to essence, the former being convertive, but the latter without conversion. For that which depends on itself, is better than that which alone depends on another. And that which has a power of preserving itself, is more perfect than that which is alone preserved by another. If therefore, it is convertive to itself according to the energy proceeding from essence,[230] it will also be allotted a convertive essence, so that it will not alone energize towards itself, but will depend on itself, and will be contained, connected, and perfected by itself.

PROPOSITION XLV.

Every thing self-subsistent is unbegotten.

* * * * *

For if it is generated, because generated indeed, it will be imperfect of itself, and will be indigent of perfection from another. Because, however, it produces itself, it is perfect and sufficient to itself. For every thing generated is perfected by another which imparts generation to it not yet[231] existing. For generation is a path from the imperfect to its contrary the perfect. But if any thing produces itself, it is always perfect, being always present with the essence of itself, or rather being inherent in that which is perfective of essence.

PROPOSITION XLVI.

Every thing self-subsistent is incorruptible.

* * * * *

For if it should be corrupted, it would desert itself, and would be without itself. This however is impossible. For being one thing, it is at the same time cause and the thing caused. But every thing which is corrupted, departing from the cause of itself is corrupted. For so far as it adheres to that which contains, connects and preserves it, it is connected and preserved. But that which is self-subsistent never leaves its cause, because it does not desert itself; for it is the cause of itself. Every thing therefore self-subsistent is incorruptible.

PROPOSITION XLVII.

Every thing self-subsistent, is impartible and simple.

* * * * *

For if it is partible, being self-subsistent, it will constitute itself partible,[232] and the whole will be converted to itself, and all will be in all itself. This however is impossible. Hence that which is self-subsistent is impartible. But it is also simple. For if a composite, one thing in it will be less, but another more excellent, and the more will be derived from the less excellent, and the less from the more excellent, if the whole proceeds from itself. Farther still, it would not be sufficient to itself, being indigent of the elements of itself of which it consists. Every thing therefore, which is self-subsistent, is simple.

PROPOSITION XLVIII.

_Concerning the perpetual, in order to demonstrate that the world is
perpetual._

Every thing which is not perpetual, is either a composite, or subsists in another.

* * * * *

For either it is dissoluble into those things of which it consists, and is entirely composed from the things into which it is dissolved, or it is indigent of a subject, and leaving the subject it departs into non-entity. But if it is simple in itself, it will be indissoluble, and incapable of being dissipated.

PROPOSITION XLIX.

Every thing self-subsistent is perpetual.

* * * * *

For there are two modes according to which it is necessary a thing should not be perpetual; the one arising from composition, and the other from a subsistence in something else [as in a subject]. That which is self-subsistent however, is neither a composite, but simple, nor in another, but in itself. Hence it is perpetual.

PROPOSITION L.

Every thing which is measured by time, either according to essence, or according to energy, is generation, so far as it is measured by time.

* * * * *

For if it is measured by time, it will be adapted to it to be, or to energize in time; and the _was_ and the _will be_, which differ from each other, pertain to it. For if the _was_ and the _will be_ were the same according to number, it would suffer nothing by time proceeding, and always having one part prior, and another posterior. If therefore the _was_ and the _will be_ are different, that which is measured by time is becoming to be [or rising into existence], and never _is_,[233] but proceeds together with time, by which it is measured, existing in a tendency to being.

It likewise does not stop in the same state of being, but is always receiving another and another _to be_, just as _the now_ in time is always another and another, through the progression of time. Hence it is not a simultaneous whole; for it subsists in a dispersion of temporal extension, and is co-extended with time. This however is to possess being in non-being. For that which is becoming to be is not that which is become. Such a kind of being therefore as this is generation.

PROPOSITION LI.

Every thing self-subsistent, is essentially exempt from the natures which are measured by time.

* * * * *

For if that which is self-subsistent is unbegotten, it will not according to existence be measured by time. For generation is conversant with the nature which is measured by time. Hence nothing self-subsistent has its being in time.

PROPOSITION LII.

Every thing eternal is a whole which subsists at once. And whether it has its essence alone eternal, it will possess the whole at once present, nor will it have _this_ thing pertaining to itself now subsisting, but _that_ afterwards which as yet is not; but as much as is possible it now possesses the whole without diminution, and without extension. Or whether it has its energy as well as its essence at once present, it possesses this also collectively, abiding in the same measure of perfection, and as it were, fixed immoveably and without transition according to one and the same boundary.

* * * * *

For if the eternal, as the name denotes, is perpetual being, but to be sometimes,[234] and to subsist in becoming to be, are different from perpetual being, it is not proper that it should have one thing prior and another posterior. For if it had, it would be generation, and not being. But where there is neither prior nor posterior, nor was and will be, but alone _to be_, and this a whole, there every thing subsists at once that which it is. The same thing also takes place with respect to the energy of that which is eternal.

COROLLARY.

From this it is evident that eternity is the cause to wholes of their existence as wholes, since every thing which is eternal either according to essence, or according to energy, has the whole of its essence or energy present with itself.

PROPOSITION LIII.

_Concerning Eternity and Eternal Natures._

Eternity subsists prior to all eternal natures, and time exists prior to every thing which subsists according to time.

* * * * *

For if every where the natures which are participated are prior to their participants, and imparticipables are prior to participated natures, it is evident that the eternal is one thing, the eternity which is in the eternal, another, and eternity itself, another. And the first of these indeed subsists as a participant, the second as a thing participated, and the third as an imparticipable. That also which is in time is one thing; for it is a participant. The time which is in this is another thing; for it is participated. And the time prior to this is another thing; for it is imparticipable. Every where also, that which is imparticipable is in all things the same. But that which is participated is in those things only by which it is participated. For there are many eternal, and many temporal natures in all of which eternity subsists according to participation. The time also which is in temporal natures subsists in a distributed manner; but the time which they participate is indivisible. And there is one time prior to both these. Eternity itself likewise is an eternity of eternities, and time itself is a time of times; and they give subsistence, the one to participated eternity, but the other to participated time.

PROPOSITION LIV.

Every eternity is the measure of eternal natures, and every time is the measure of things in time; and these are the only two measures of life and motion in beings.

* * * * *

For every thing which measures, either measures according to a part, or it measures the whole at once when it is adapted to that which is measured. That which measures, therefore, according to the whole is eternity; but that which measures according to parts is time. Hence, there are only two measures, the one of things eternal, but the other of things in time.

PROPOSITION LV.

Every thing which subsists according to time, either subsists through the whole of time, or has its hypostasis once in a part of time.

* * * * *

For if all progressions are through similitude, and things more similar to first natures subsist in union with them prior to such as are dissimilar, but it is impossible for things which are generated in a part of time to be conjoined with eternal natures, (for as being generated they differ from first natures which are self-subsistent,[235] and as existing once, they are separated from things which always exist, but the media between these, are such things as are partly similar and partly dissimilar to them)--this being the case, the medium between things which are once generated, and those that exist always, is either that which is always becoming to be, or that which is once, or that which is not truly being. It is however impossible it should be that which once only truly is. And that which is once not truly being is the same with that which is becoming to be. Hence the medium is not that which is once only. It remains, therefore, that the medium between both is that which is always becoming to be, being conjoined indeed with the worse of the two through becoming to be, but through subsisting always, imitating an eternal nature.

COROLLARY.

From these things it is evident that perpetuity is twofold, the one indeed being eternal, but the other subsisting according to time. The one also being a stable, but the other a flowing perpetuity. And the one indeed having its being collected, and the whole subsisting at once, but the other diffused, and expanded according to temporal extension. And the one being a whole of itself, but the other consisting of parts, each of which is separate, according to prior and posterior.

PROPOSITION LVI.

Every thing which is produced by secondary natures, is produced in a greater degree by prior and more causal natures, by whom such as are secondary were also produced.

* * * * *

For if that which is secondary has the whole of its essence from that which is prior to it, its power of producing is also derived from thence; for powers in producing causes are essentially productive, and give completion to the essence of them. But if it is allotted the power of producing from a superior cause, it will possess from that its existence as the cause of things of which it is the cause, and its power of giving subsistence to other things will be measured from thence. If, however, this be the case, the things proceeding from it are effects through that which is prior to it. For the one perfects a cause, and the other the thing caused. But if this be the case, the thing caused is from thence rendered such as it is.

Moreover, that it is also in a greater degree perfected from thence is evident. For if that which is first gives to that which is second the cause of producing, it will primarily possess this cause; and on this account that which is secondary generates, receiving from thence a secondary generative power. If, however, the one becomes productive through participation, but the other in a way superior to participation and primarily, that will be in a greater degree a cause, which imparts generative power to another thing proximate to its own nature.

PROPOSITION LVII.

Every cause both energizes prior to the thing caused, and gives subsistence to a greater number of effects posterior to it.

* * * * *

For so far as it is cause, it is more perfect and more powerful than that which is posterior to it, and in consequence of this is the cause of a greater number of effects. For it is the province of a greater power to produce more, of an equal power to produce equal, and of a less power to produce a less number of effects. And the power which is able to effect greater things among similars, is also capable of effecting such as are less. But that which is able to effect such as are less, is not necessarily capable of producing such as are greater. If, therefore, the cause is more powerful, it is productive of more numerous effects.

Moreover, such effects as the thing caused is able to produce, the cause is in a greater degree able to produce. For every thing which is produced by secondary natures, is in a greater degree produced by such as are prior and more causal. The cause, therefore, gives subsistence together with the thing caused to such effects as the thing caused is naturally adapted to produce. But if likewise it produces prior to it, it is indeed evident that it energizes prior to the thing caused, according to the energy which is productive of it. Every cause, therefore, energizes prior to the thing caused, and together with it, and posterior to it, gives subsistence to other things.

COROLLARY.

Hence, it is evident, that of such things as soul is the cause, intellect also is the cause; but that soul is not also the cause of such things as intellect is the cause. But intellect energizes prior to soul. And such things as soul imparts to secondary natures, intellect also imparts in a greater degree. Likewise, when soul no longer energizes, intellect imparts by illumination the gifts of itself to those things to which soul does not impart herself. For that which is inanimate, so far as it participates of form, participates of intellect, and the production of intellect. Moreover, of such things as intellect is the cause, _the good_ also is the cause; but not vice versa. For the privations of forms subsist from _the good_; since all things are from thence. But intellect being form, does not give subsistence to privation.

PROPOSITION LVIII.

Every thing which is produced by many, is more compounded than that which is produced by fewer causes.

* * * * *

For if every cause imparts something to that which proceeds from it, more numerous causes will impart a greater number of gifts, but less numerous causes a less number. Hence, of participants some will consist of a greater number of things, but others, of a less number, of which each participates, some indeed through a progression from a greater number of causes, but others from a less. Those, however, which proceed from a greater number of causes are more compounded, but those from a less number of the same causes, are more simple. Every thing, therefore, which is produced by a greater number of causes, is more compounded, but that which is produced by a less number is more simple. For the more compounded participates of those things of which the more simple participates, but the contrary to this is not true.

PROPOSITION LIX.

Every thing which is essentially simple, is either better or worse than composite natures.

* * * * *

For if such beings as are the extremes of things are produced by fewer and more simple causes, but such as are in the middle, from a greater number of causes, the latter indeed will be composites, but of the former, some are more simple according to that which is better, but others according to that which is worse. That the extremes, however, are produced by fewer causes is evident, because such natures as are higher begin to produce prior to such as are subordinate, and extend beyond them, to things to which subordinate natures do not proceed through a diminution of power. For on this account also, the last of things, [i.e. matter] is most simple, as well as the first of things, because it proceeds from the first alone. With respect to simplicity, however, one kind subsists according to that which is better than all composition, but another according to that which is worse. And there is the same reasoning in all things.

PROPOSITION LX.

Every thing which is the cause of a greater number of effects, is better than that which is allotted a power of producing a less number, and which produces the parts of those things to the wholes of which the other gives subsistence.

* * * * *

For if the one is the cause of a less, but the other of a greater number of effects, but the former are parts of the latter, that which gives subsistence to a greater number of effects, will produce all that the other produces; but not vice versa. Hence the former of these two is more powerful and more comprehensive. For as that which proceeds is to that which proceeds, so is one productive power to another, when assumed with reference to each other. For that which is able to effect a greater number of things, possesses a greater and more total power. But this is nearer to the cause of all things. That however, which is nearer to this cause, is in a greater degree good, just as the cause of all is _the good_ itself. Hence, that which is the cause of a greater number of effects, is essentially more excellent than that which produces a less number.

PROPOSITION LXI.

Every power which is impartible is greater, but when divided is less.

* * * * *

For if it is divided it proceeds into multitude. And if this be the case, it becomes more remote from _the one_. But in consequence of this it is able to effect a less number of things, through departing from _the one_, and the unity which contains it, and will be imperfect, since the good of every thing consists in union.

PROPOSITION LXII.

Every multitude which is nearer to _the one_, is less in quantity than things more remote from it, but is greater in power.

* * * * *

For that which is nearer to is more similar to _the one_. But _the one_ gives subsistence to all things, without having any multitude in itself. Hence that which is more similar to it, being the cause of a greater number of effects, since _the one_ is the cause of all things, has more the form of unity, and is more impartible, because that is _one_. As therefore, that which is less multiplied, is more allied to _the one_, so likewise as being allied to the cause of all things, it is productive of a greater number of effects. Hence it is more powerful.

COROLLARY.

From these things it is evident, that there are more corporeal natures than souls; more souls than intellectual natures; and more intellects than divine unities. And there is the same reasoning in all things.

PROPOSITION LXIII.

Every thing which is imparticipable gives subsistence to two-fold orders of participated natures, one indeed in things which sometimes participate, but the other in things which always and connascently participate.

* * * * *

For that which is always participated, is more similar to the imparticipable than that which is sometimes participated. Hence, before the imparticipable establishes that which is sometimes, it will establish that which is always participable; and which by being participated differs from that which is posterior to it, but by _the always_ is more allied and more similar to the imparticipable. Nor are there alone things which are sometimes participated; for prior to these are the natures which are always participated, through which these also are bound to imparticipables according to a certain well ordered progression. Nor are there alone things which are sometimes participated. For these possessing an inextinguishable power, since they are always, are prolific of other things which are sometimes participated, and as far as to these the diminution proceeds.

COROLLARY.

From hence it is evident that of the unions proceeding from _the one_, and which illuminate beings, some are always, but others sometimes participated. Intellectual participations, likewise, are in a similar manner two-fold, as also are the animations of souls, and the participations of other forms. For beauty, similitude, permanency, and sameness, being imparticipable, are participated by natures which always participate, and secondarily by those that sometimes participate according to the same order.

PROPOSITION LXIV.

Every monad which ranks as a principle, gives subsistence to a two-fold number; one indeed of self-perfect hypostases, but the other of illuminations which possess their hypostasis in other things.

* * * * *

For if progression is according to diminution, through things appropriate to producing causes, perfect natures will proceed from the all-perfect, and through these as media, imperfect natures will proceed in a well-ordered progression, so that some indeed will be self-perfect hypostases, but others will be imperfect. And these latter will become the forms of participants. For being imperfect, they will be indigent of subjects in their very nature. But the self-perfect hypostases will produce things which participate of themselves. For being perfect, they will indeed fill these from themselves, and establish them in themselves. But they will require nothing of inferior natures to their own subsistence. Self-perfect hypostases, therefore, through their separation into multitude, are indeed diminished with respect to their principal monad; but through their self-perfect hyparxis, they are in a certain respect assimilated to it. But imperfect hypostases, in consequence of subsisting in other things, are remote from that which subsists from itself, and through their imperfection are separated from that which perfects all things. Progressions, however, are through similars, as far as to natures which are entirely dissimilar. Every monad, therefore, which ranks as a principle, gives subsistence to a two-fold number.

COROLLARY.

From these things it is evident, that of the unities, some are self-perfect proceeding from _the one_, but others are illuminations of unions. And with respect to intellects, that some of them are self-perfect essences, but others belong to animated natures, being only the images of souls. And thus, neither is every union a God, but this is true of a self-perfect unity alone, nor is every intellectual peculiarity an intellect, but an essential peculiarity alone [is entitled to this appellation], nor is every illumination of soul a soul, but there are also images of souls.

PROPOSITION LXV.

Every thing which has any subsistence whatever, either subsists according to cause, so as to have the form of a principle, or according to hyparxis, or according to participation, after the manner of an image.

* * * * *

For either that which is produced is seen in that which produces, as pre-existing in cause, because every cause antecedently comprehends in itself the thing caused, being that primarily which the thing caused is secondarily. Or that which produces is seen in that which is produced. For the latter participating of the former, exhibits in itself secondarily that which the producing cause is primarily. Or each thing is beheld in its own order, and is neither seen in the cause nor in the effect. For the cause subsists more excellently than that which exists [out of the cause]. But that which is in the effect is less excellent than that which exists out of the cause [but is not in any thing else]. It is, however, necessary there should be that which after this manner _is_. But every thing subsists according to hyparxis in its own order.

PROPOSITION LXVI.

All beings with reference to each other, are either wholes, or parts, or the same, or different.

* * * * *

For either some of then comprehend, but the rest are comprehended, or they neither comprehend, nor are comprehended. And they either suffer something which is the same, as participating of one thing, or they are separated from each other. But if they comprehend, they will be wholes, and if they are comprehended, parts. If also many things participate of one thing, they are the same according to this one. But if they are alone many things, so far as they are many they will be different from each other.

PROPOSITION LXVII.

Every wholeness (ολοτης) is either prior to parts, or consists of parts, or is in a part.

* * * * *

For the form of each thing is either surveyed in its cause, and we call that which subsists in its cause a whole prior to parts. Or it is seen in the parts which participate of it; and this in a two-fold respect. For it is either seen in all the parts together, and this is a whole consisting of parts, any part of which being absent diminishes the whole. Or it is seen in each of the parts, so that the part also becomes according to participation a whole; which makes the part to be a whole partially. The whole, therefore, which is according to hyparxis consists of parts. But the whole which is prior to parts is according to cause. And the whole which is in a part is according to participation. For this also according to an ultimate diminution is a whole, so far as it imitates the whole which consists of parts, when it is not any casual part, but is capable of being assimilated to the whole, of which the parts also are wholes.

PROPOSITION LXVIII.

Every whole which is in a part, is a part of that whole which consists of parts.

* * * * *

For if it is a part, it is a part of a certain whole. And it is either a part of the whole which it contains, according to which it is said to be a whole in a part. But thus it will be a part of itself, the part will be equal to the whole, and each will be the same. Or it is a part of a certain other whole. And if of some other, it is either the only part of that, and thus again, it will in no respect differ from the whole, being one part of one thing. Or it is a part in conjunction with another part. For of every whole the parts are more than one, and that will be a whole from many parts, of which it consists. And thus the whole which is in a part, is a part of the whole which consists of parts.

PROPOSITION LXIX.

Every whole which consists of parts, participates of the wholeness which is prior to parts.

* * * * *

For if it consists of parts, the whole is passive [i.e. the whole participates of another whole]. For the parts becoming one, are passive to a whole on account of their union, and the whole subsists in parts which are not wholes. But the imparticipable subsists prior to every thing which is participated. The imparticipable wholeness, therefore, subsists prior to that which is participated. Hence, there is a certain form of wholeness, prior to the whole which consists of parts, which is not passive to a whole, but is wholeness itself, and from which the wholeness consisting of parts is derived. For the whole indeed, which consists of parts, subsists in many places, and in many things, in various ways. It is, however, necessary that there should be a monad essentially of all totalities. For neither is each of these wholes genuine, since it is indigent of parts that are not wholes, of which it consists. Nor is the whole which is in a certain thing capable of being the cause of wholeness to all other things. Hence, that which is the cause to all wholes of their being wholes, is prior to parts. For if this also consisted of parts, it would be a certain whole, and not simply whole. And again, this would be from another whole, and so on, to infinity; or it will subsist on account of that which is primarily a whole, and which is not a whole from parts, but is a wholeness.

PROPOSITION LXX.

Every thing which is more total among principal causes, illuminates participants, prior to partial natures, and when these fail, still continues to impart its illuminations.

* * * * *

For it begins its energy upon secondary natures prior to that which is posterior to it, and is present in conjunction with the presence of it. When likewise that which is posterior to it no longer energizes, it is still present, and that which is more causal continues to energize. And this not only in different subjects, but likewise in each of the natures that sometimes participate. Thus it is necessary, for instance, that being should be first generated, afterwards animal, and afterwards man. And man, indeed, is not, if the rational power is absent, but there is still animal, breathing and sentient. And again, life failing, being remains. For though a thing does not live, yet it has existence. And there is a similar reasoning in all things.

The cause, however, of this is, that the more causal nature being more efficacious, energizes on the thing caused[236] prior [to that which is less causal]. For the thing caused participates first of that which is more powerful. And that which is secondary again energizing, that which is more powerful energizes with it. Because every thing which the secondary nature produces, that which is more causal produces likewise in conjunction with it. When the former also fails, the latter is still present. For the communication of the more powerful cause, operating in a greater degree, leaves that which participates it, posterior to the energy of the less powerful cause. For through the communication of the secondary nature, it corroborates its own illumination.

PROPOSITION LXXI.

All things which among principal causes possess a more total and higher order in their effects, according to the illuminations proceeding from them, become in a certain respect subjects to the communications of more partial causes. And the illuminations indeed, from higher causes, receive the progressions from secondary causes; but the latter are established in the former. And thus some participations precede others, and some representations extend after others, beginning from on high, to the same subject, more total causes having a prior energy, but such as are more partial, supplying their participants with their communications, posterior to the energies of more total causes.

* * * * *

For if more causal natures energize prior to such as are secondary on account of exuberance of power, and are present with those that have a more imperfect aptitude, and illuminate them also; but things more subordinate, and which are second in order, are supplied from such as are more causal,--it is evident that the illuminations of superior natures antecedently comprehend that which participates of both these, and give stability to the communications of things subordinate. But these illuminations of superior causes, employ the resemblances of subordinate natures as foundations, and operate on that which participates of them, the superior causes themselves having a prior energy.

PROPOSITION LXXII.

All things which in their participants have the relation of a subject, proceed from more perfect and total causes.

* * * * *

For the causes of a greater number of effects, are more powerful and total, and are nearer to _the one_ than the causes of fewer effects. But the natures which give subsistence to such things as are antecedently the subjects of others, are among causes the sources of a greater number of effects.

COROLLARY.

From hence it is evident why matter which derives its subsistence from _the one_, is of itself destitute of form. And why body, though it participates of being, is of itself without the participation of soul. For matter being the subject of all things proceeds from the cause of all. But body being the subject of animation, derives its subsistence from that which is more total than soul, and participates after a certain manner of being.

PROPOSITION LXXIII.

Every whole is at the same time a certain being, and participates of being, but not every being is a whole.[237]

* * * * *

For either being and whole are the same, or the one is prior, but the other posterior. If, however, a part, so far as it is a part, is being (for a whole is from parts which have a being), yet it is not of itself also a whole. Being, therefore, and whole are not the same. For if this were the case, a part would be a non-entity. But if a part was a non-entity, the whole would have no existence. For every whole is a whole of parts, either as existing prior to them [and therefore causally containing them in itself], or as subsisting in them. But the part not existing, neither is it possible for the whole to exist. If, however, whole is prior to being, every being will immediately be a whole. Again, therefore, there will not be a part. This, however, is impossible. For if the whole is a whole, being the whole of a part, the part also being a part, will be the part of the whole. It remains, therefore, that every whole indeed is being, but that not every being is a whole.

COROLLARY.

From these things, it is evident that being which has a primary subsistence is beyond wholeness. For the one indeed, viz. being, is present with a greater number of things; since _to be_ is present with parts, so far as they _are_ parts. But the other, viz. wholeness, is present with a less number of things. For that which is the cause of a greater number of effects is more excellent; but the cause of a less number is of a subordinate nature, as has been demonstrated.

PROPOSITION LXXIV.

Every form is a certain whole; for it consists of many things, each of which gives completion to the form. But not every whole is a form.

* * * * *

For a particular[238] thing is a whole and also an individual, so far it is an individual, but neither of them is a form. For every whole consists of parts; but form is that which may be divided into individual forms. Whole, therefore, is one thing, and form another. And the one is present with many things, but the other with a few. Hence, whole is above the forms of beings.

COROLLARY.

From these things it is evident that whole has a middle order between being and forms. And hence it follows that being subsists prior to forms, and that forms are beings, but that not every being is form. Whence also, in effects, privations are in a certain respect beings, but are no longer forms, and in consequence of the unical power of being, they also receive a certain obscure representation of being.[239]

PROPOSITION LXXV.

Every cause which is properly so called, is exempt from its effect.

* * * * *

For if it is in the effect, it either gives completion to it, or is in a certain respect indigent of it in order to its existence, and thus it will be more imperfect than the thing caused. For being in the effect, it is rather a concause than a cause, and is either a part of that which is generated, or an instrument of the maker. For that which is a part in the thing generated, is more imperfect than the whole. The cause also which is in the effect, is an instrument of generation to the maker, being unable to define of itself the measures of production. Every cause, therefore, which is properly so denominated, if it is more perfect than that which proceeds from it, imparts to its effect the measure of generation, and is exempt from instruments and elements, and in short, from every thing which is called a concause.

PROPOSITION LXXVI.

Every thing which is generated from an immoveable cause, has a immutable hyparxis. But every thing which is generated from a moveable cause, has a mutable hyparxis.

* * * * *

For if that which makes is entirely immoveable, it does not produce from itself that which is secondary through motion, but by its very being. If, however, this be the case, it has that which proceeds from it concurrent with its own essence. And if this also be the case, it will produce as long as it exists. But it exists always, and therefore it always gives subsistence to that which is posterior to itself. Hence, this is always generated from thence, and always is, conjoining with _the ever_ according to energy of the cause, its own ever according to progression. If, however, the cause is moved, that also which is generated from it will be essentially mutable. For that which has its being through motion, changes its being when its moveable cause[240] is changed. For if, though produced from motion, it should itself remain immutable, it would be better than its producing cause. This, however, is impossible. It will not, therefore, be immutable. Hence, it will be mutable, and will be essentially moved, imitating the motion of that which gave it subsistence.

PROPOSITION LXXVII.

Every thing which is in capacity proceeds from that which is in energy. And that which is in capacity, proceeds into energy. That also which is in a certain respect in capacity, so far as it is in capacity, is the offspring of that which is in a certain respect in energy. But that which is all things in capacity, proceeds from that which is all things in energy.

* * * * *

For that which is in capacity is not naturally adapted to produce itself into energy, because it is imperfect. For if being imperfect it should become the cause to itself of perfection, and this in energy, the cause will be more imperfect than that which is produced by it. Hence, that which is in capacity, so far as it is in capacity, will not be the cause to itself of a subsistence in energy. For on this hypothesis, so far as it is imperfect, it would be the cause of perfection; since every thing which is in capacity, so far as it is in capacity, is imperfect, but that which is in energy is perfect. Hence, if that which was in capacity becomes in energy, it will have its perfection from something else. And this will either be in capacity; but thus again the imperfect will be generative of the perfect; or it will be in energy, and either something else, or this which was in capacity will be that which becomes in energy. But if something else which is in energy produces, operating according to its own peculiarity, it will not by being in capacity make that which is in another to be in energy; nor will this which is now made be in energy, unless it becomes this so far as it was in capacity. It remains, therefore, that from that which is in energy, that which is in capacity must be changed into energy.

PROPOSITION LXXVIII.

Every power is either perfect or imperfect.

* * * * *

For the power which is prolific of energy is perfect. For it makes other things to be perfect through its own energies. That, however, which is perfective of other things is in a greater degree perfect, as being more self-perfect. But the power which is indigent of another that pre-exists in energy, according to which indigence it is something in capacity, is imperfect. For it is indigent of the perfection which is in another, in order that by participating of it, it may become perfect. Hence, such a power as this is of itself imperfect. So that the power of that which is in energy is perfect, being prolific of energy. But the power of that which is in capacity is imperfect, and obtains perfection from the power which is in energy.

PROPOSITION LXXIX.

Every thing which is generated, is generated from a two-fold power.[241]

* * * * *