Chapter LI (5)

For if every intellect is impartible, and the multitude which is in it is united through intellectual impartibility, all things in it will be in one, impartibles will be united to each other, and all intellectual forms will pervade through all. But if all intellectual forms subsist immaterially and incorporeally, they are unconfused with each other and separate, and each preserving its own purity, remains that which it is. The peculiar participation however of each participating in a separate manner, manifests the unconfused nature of intellectual forms. For unless the forms which are participated were distinguished separate from each other, the participants of each of them would not participate in a separate manner, but in the subordinate natures [i.e. in the participants] there would be, in a much greater degree, an indistinct confusion, these being according to their order of an inferior condition. For whence would there be a separation of these, if the natures which give subsistence to, and perfect them, were without distinction, and were confused together? But again the impartible hypostasis, and uniform essence of that which contains forms, evinces their united nature. For things which have their hyparxis in the impartible and the uniform, are impartibly in the same thing. For how can you divide the impartible and _the one_? Hence, they have a simultaneous subsistence, and are in each other, each wholly pervading through the whole of each, in a manner unaccompanied with interval. For that which comprehends them is not extended with interval, nor is one of them in this thing, but another elsewhere, as in that which has interval; but every thing is at once in the impartible and in one. So that all intellectual forms are in each other, and are in each other unitedly, and at the same time each is distinctly apart from each.

COROLLARY.

But if some one, in addition to these demonstrations, should require also examples, let him direct his attention to the theorems which exist in one soul. For all these are in the same essence, which is truly without magnitude,[297] and are united to each other. For that which is without magnitude, does not locally contain the things which are in it, but the natures which it contains are united and separated, impartibly and without interval. For the soul genuinely produces all things, and each apart from each, attracting nothing from the rest, which, unless they were always separated according to habit, would not be separated by the energy of the soul.

PROPOSITION CLXXVII.

Every intellect being a plenitude of forms, one indeed, is comprehensive of more total, but another of more partial forms. And the superior intellects contain in a more total manner, such things as those posterior to them contain more partially. But the inferior intellects contain more partially, such things as those that are prior to them contain more totally.

* * * * *

For the superior intellects employ greater powers, having more the form of _the one_ than secondary intellects. But the inferior intellects being more multiplied, diminish the powers which they contain. For things that are more allied to _the one_, being contracted in quantity, surpass the natures that are posterior to them. And on the contrary, things more remote from _the one_, as they are increased in quantity, are inferior to the natures that are nearer to _the one_. Hence the superior intellects, being established according to a greater power, but being less in multitude, produce a greater number of effects, according to power, through fewer things according to the quantity of forms. But the intellects posterior to them produce fewer effects through a greater number of things, according to a defect of power.[298] If therefore, the former produce a greater number of effects, through fewer things, the forms in them are more total. And if the latter produce fewer effects, through a greater number of things, the forms in them are more partial.

COROLLARY.

Hence it happens that the natures which are generated from superior intellects according to one form, are produced [in a divided manner from secondary intellects[299]] according to many ideas. And again, those natures which are produced by inferior intellects through many and distinct forms, are produced by superior intellects through fewer, but more total forms. And that indeed which is a whole and common, accedes supernally to all its participants. But that which is divided and peculiar accedes from secondary intellects. Hence secondary intellects, by the more partial separation of peculiarities, accurately and subtly distinguish the formations of primary intellects.

PROPOSITION CLXXVIII.

Every intellectual form gives subsistence to eternal natures.

* * * * *

For if every intellectual form is eternal and immoveable, it is essentially the cause of immutable and eternal hypostases, but not of such as are generated and corrupted. So that every thing which subsists according to an intellectual form is an eternal intellectual nature. For if all forms produce things posterior to themselves by their very being, but their essence possesses an invariable sameness of subsistence, the things produced by them will also be invariably the same, and will be eternal. Hence, neither the genera which subsist from a formal cause, according to a certain time, nor corruptible natures so far as they are corruptible, have a pre-existent intellectual form. For they would be incorruptible and unbegotten, if they derived their hypostasis from intellectual forms.

PROPOSITION CLXXIX.

Every intellectual number is bounded.

* * * * *

For if there is another multitude posterior to this, essentially inferior to it, and thus [more remote from _the one_, but the intellectual number is nearer to _the one_;[300]] and if that which is nearer to _the one_, is less according to quantity, but that which is more remote from it, is more according to quantity;--if this be the case, the intellectual number also will be less than every multitude posterior to it. Hence, it is not infinite. The multitude of intellects therefore, is bounded. For that which is less than a certain thing is not infinite, because the infinite, so far as infinite, is not less than any thing.

PROPOSITION CLXXX.

Every intellect is a whole, so far as each consists of parts, and is united to other things, and at the same time separated from them. But imparticipable intellect indeed, is simply a whole, as containing all parts in itself totally. But each partial intellect possesses the whole as in a part; and thus is all things partially.

* * * * *

For if a partial intellect is all things according to one, but a subsistence according to one thing is nothing else than a subsistence partially, the whole is in each of these intellects partially, being defined according to a certain one particular thing which predominates in all of them.

PROPOSITION CLXXXI.

Every participated intellect is either divine, as being suspended from the Gods, or is intellectual only.

* * * * *

For if a divine and imparticipable intellect has a primary subsistence, the intellect which is allied to this, is not that which differs from it in both respects, viz. which is neither divine, nor imparticipable. For things which are dissimilar in both these respects, cannot be conjoined with each other. It is evident therefore, that the medium between these is partly similar to that which is primarily intellect, and partly dissimilar to it. Either[301] therefore, it is imparticipable and not divine; or it is participated and divine. But every thing imparticipable is divine, as being allotted an order in multitude analogous to _the one_. Hence, there will be a certain intellect which is divine and at the same time participated. It is necessary however that there should be [an intellect which does not participate[302]] of the divine unities, but intellectually perceives them only. For in each series, such things as are first, and which are conjoined with their monad, are able to participate of things proximately situated in a superior order. But such as are far distant from the primary monad, cannot be suspended from the natures that proximately belong to a higher order. There is therefore both [a divine intellect,[303]] and an intellect which is intellectual only; the latter indeed, being established according to an intellectual peculiarity, which it possesses from its own monad, and from imparticipable intellect; but the former subsisting according to the union which it receives from the participated monad.

PROPOSITION CLXXXII.

Every [divine[304]] participated intellect, is participated by divine souls.

* * * * *

For if participation assimilates the participant to that which is participated, and renders the former connascent with the latter, it is evident that the participant of a divine intellect must be a divine soul, as being suspended from a divine intellect, and that through intellect as a medium it must participate of the deity which it contains. For deity conjoins his soul which participates of it with intellect, and binds that which is divine to that which is divine.

PROPOSITION CLXXXIII.

Every intellect which is participated indeed, but is intellectual alone, is participated by souls which are neither divine, nor subsisting in a mutation from intellect into a privation of intellect.

* * * * *

For neither are divine souls of this kind, nor such as participate of intellect. For souls participate of the Gods through a divine intellect, as was before demonstrated. Nor are souls which admit of mutation, of this kind. For every intellect is participated by natures which are always intellectual, both according to essence and according to energy. For this is evident from what has been before shown.

PROPOSITION CLXXXIV.

_Concerning Soul._

Every soul is either divine, or is changed from intellect into a privation of intellect; or always remains as a medium between these, but is inferior to divine souls.

* * * * *

For if a divine intellect indeed, is participated by divine souls, but an intellectual intellect by those souls alone which are neither divine, nor receive a mutation from intelligence into a privation of intellect (for there are souls of this kind, which sometimes perceive intellectually, and sometimes do not);--if this be the case, it is evident that there are three genera of souls. And the first of these indeed, are divine. But the second are not divine, yet always participate of intellect. And the third are those, which are sometimes changed into an intellectual condition, and sometimes into a privation of intellect.

PROPOSITION CLXXXV.

All [divine][305] souls, are indeed Gods psychically. But all those that participate of an intellectual intellect, are the perpetual attendants of the Gods. And all those that are the recipients of mutation, are sometimes only the attendants of the Gods.

* * * * *

For if some souls have divine light supernally shining upon them, but others are endued with perpetual intelligence, and others again only sometimes participate of this perfection;--if this be the case, the first of these will among the multitude of souls be analogous to the Gods. But the next to these, will always follow the Gods, in consequence of always energizing according to intellect, and will be suspended from divine souls, having the same relation to them as that which is intellectual[306] to that which is divine. And the souls which sometimes energize intellectually and follow the Gods, neither participate of intellect after a manner always the same, nor are always able to be converted [to the intelligible] in conjunction with divine souls. For that which sometimes only participates of intellect, cannot by any contrivance whatever be always conjoined with the Gods.

PROPOSITION CLXXXVI.

Every soul is both an incorporeal essence, [and separate from body].[307]

* * * * *

For if it knows itself, but every thing which knows itself, is converted to itself, and that which is converted to itself, does not pertain to body (since every body is without conversion to itself) nor is inseparable from body, since that which is inseparable from body is not naturally adapted to revert to itself as it would thus be separated from body;--if this be the case, every soul is neither a corporeal essence, nor inseparable from body. Moreover, that the soul knows itself is evident. For if it knows the natures that are above itself, and is also naturally adapted to know itself, it will in a much greater degree know itself from the causes prior to itself.

PROPOSITION CLXXXVII.

Every soul is indestructible, and incorruptible.

* * * * *

For every thing which can in any way whatever be dissolved and destroyed, is either corporeal and a composite, or is allotted its hypostasis in a subject. And that indeed, which is dissolved, is corrupted as consisting of many things. But that which is naturally adapted to be in another thing, vanishes into non-entity when separated from its subject. Moreover, the soul is incorporeal, and external to every subject, subsisting in itself, and being converted to itself. Hence, it is indestructible and incorruptible.

PROPOSITION CLXXXVIII.

Every soul is both life and vital.

* * * * *

For that to which soul accedes necessarily lives. And that which is deprived of soul, is immediately left destitute of life. Either therefore it lived through soul, or through something else, and not through soul. It is however impossible that it should have lived through something else alone. For every thing which is participated, either imparts itself, or something pertaining to itself to its participant. But if it suffers neither of these, it will not be participated. Soul however, is participated by that to which it is present. And that which participates of soul is said to be animated. If therefore that which is participated introduces life to animated natures, it is either life, or vital alone, or both life and vital. If however, it is alone vital, but not also life, it will consist of life and non-life. It will not therefore know itself, nor be converted to itself. For knowledge is life, and the gnostic power so far as it is such is vital. If therefore, there is any thing in soul without life, this will not possess essentially the power of knowing. But if soul is life alone, it will no longer participate of the intellectual life. For the participant of life is vital, and is not life alone, i.e. the first and imparticipable life; but the life which is posterior to this, is both vital and life. Soul however, is not imparticipable life. And hence it is at the same time both life and vital.

PROPOSITION CLXXXIX.

Every soul is self-vital.

* * * * *

For if it is converted to itself, but every thing which is converted to itself is self-subsistent, the soul also is self-subsistent, and produces itself. But it is likewise life and vital, and its hyparxis is according to vitality. For it imparts life by its very being to the natures to which it is present. And if the participant is adapted, it immediately becomes animated and vital, [soul in effecting this not reasoning][308] nor acting from deliberate choice, nor vivifying by cogitation and judgment, but by its very essence, and by that which it is, supplying the participant with life. Hence the being of soul is the same as _to live_. If therefore the soul possesses being from itself, and this is the same as _to live_, and it has life essentially;--if this be the case, it will impart life to itself, and will possess it from itself. And this being admitted, soul will be self-vital.

PROPOSITION CXC.

Every soul is a medium between impartible natures, and the natures which are divisible about bodies.

* * * * *

For if soul is self-vital and self-subsistent, and has an hyparxis separate from bodies, it is, in consequence of being more excellent than, exempt from every thing divisible about body. For the natures which are divided about bodies, are entirely inseparable from their subjects, being co-distributed with divisible bulks. They also depart from themselves, and their own impartibility, and are co-extended with bodies. And though they subsist in lives, yet these are not the lives of themselves, but of participants. Though likewise they exist in essence and in forms, yet they are not the forms of themselves, but of those things which are fashioned by forms. If therefore, soul is not these, it is a self-subsistent essence, a self-vital life, and a knowledge gnostic of itself. Hence, it is entirely separate from bodies, but is a participant of life. If however, this be the case, it also participates of essence. But it likewise participates of knowledge from other causes. It is evident therefore, that it is inferior to impartible natures, because it is filled [with life externally.][309] But if with life, it is evident that it is also externally filled with essence. For imparticipable life and imparticipable essence are prior to soul.[310] That soul however is not primarily gnostic is evident.[311] For every soul indeed, so far as soul is life, but not every soul, so far as it is soul possesses knowledge. For a certain soul while it remains soul, is ignorant of [real] beings. Soul therefore, is not primarily gnostic, nor does it possess knowledge from its very being. Hence, it has an essence secondary to those natures that are primarily, and by their very being, gnostic. Since however, the essence of soul is divided from its knowledge, soul does not belong to natures [entirely] impartible. But it has been demonstrated that neither does it rank among the natures that are divisible about bodies. Hence, it is a medium between both.

PROPOSITION CXCI.

Every participable soul has indeed an eternal essence, but its energy is accompanied with time.

* * * * *

For either it possesses both eternally, or both temporally; or the one eternally, but the other temporally. It cannot however, possess both eternally: for it would be an impartible essence, and the nature of soul would in no respect differ from an intellectual hypostasis, viz. a self-motive from an immoveable nature. Nor can it possess both temporally: for thus it would be generated alone, and would neither be self-vital, nor self-subsistent. For nothing which is essentially measured by time is self-subsistent. But soul is self-subsistent. For that which is converted to itself, according to energy, is also essentially converted to itself, and proceeds from itself. It remains therefore, that every soul is partly eternal, and partly participates of time. Either therefore, it is essentially eternal, [but participates of time according to energy,[312]] or vice versa. The latter however, is impossible. Hence, every participable soul, is allotted an eternal essence, but a temporal energy.

PROPOSITION CXCII.

Every participable soul ranks among the number of [truly existing] beings, and is the first of generated natures.

* * * * *

For if it is essentially eternal, it is truly being according to its hyparxis, and always is. For that which participates of eternity, participates likewise of perpetual existence. But if it is in time according to energy, it is generated. For every thing which participates of time, since it is always becoming to be, or rising into existence, according to the prior and posterior of time, and is not at once that which it is, is wholly generated. But if every soul is in a certain respect generated according to energy, it will be the first of generated natures. For that which is in every respect generated, is more remote from eternal natures.

PROPOSITION CXCIII.

Every soul subsists proximately from intellect.

* * * * *

For if it has an immutable and eternal essence, it proceeds from an immoveable essence. For that which proceeds from a moveable essence, is essentially changed in every respect. The cause, therefore, of every soul is immoveable. But if it proximately subsists from intellect, it is perfected by, and converted to intellect. And if it participates of the knowledge which intellect imparts to the natures that are able to partake of it; (for all knowledge is derived from intellect, and all things have their progression essentially from that to which they are naturally converted)--if this be the case, every soul proceeds from intellect.

PROPOSITION CXCIV.

Every soul contains all the forms which intellect primarily possesses.

* * * * *

For if it proceeds from intellect, and intellect gives subsistence to soul; and if intellect subsisting immoveably produces all things by its very being, it will also impart to soul which it fabricates, the essential reasons [or producing principles] of all things which it contains. For every thing which produces by its very being, imparts secondarily to the thing generated by it, that which it is itself primarily. The soul, therefore, contains secondarily the representations of intellectual forms.

PROPOSITION CXCV.

Every soul is all things, containing indeed sensibles paradigmatically, or after the manner of an exemplar; but intelligibles iconically, or after the manner of an image.

* * * * *

For subsisting as a medium between impartible natures, and such as are divisible about body, it produces and gives subsistence to the latter of these, but pre-establishes in itself the causes from which it proceeds. Those things, therefore, of which it is the pre-existent cause, it antecedently comprehends paradigmatically. But it possesses according to participation, and as the progeny of first natures the causes of its subsistence. Hence it antecedently comprehends according to cause all sensible natures, and contains the immaterial productive principles of things material, the incorporeal principles of things corporeal, and without interval, the principles of things which possess interval. But it contains intelligibles and the forms of them after the manner of an image; so that it receives partibly indeed impartibles, with multiplication unical natures, and in a self-motive manner, things immoveable. Hence it is all beings, containing such as are first, according to participation, but paradigmatically such as are posterior to its own nature.

PROPOSITION CXCVI.

Every participable soul, primarily uses a perpetual body, which possesses an unbegotten and incorruptible hypostasis.

* * * * *

For if every soul is essentially eternal, and by its very being primarily animates some particular body, [it will always animate this body. For the essence of every soul is immutable]. But if this be the case, that which is animated by it is always animated, and always participates of life. That, however, which always lives, by a much greater priority always exists. But that which always is, is perpetual. Hence, that which is primarily suspended from every soul, is perpetual. But indeed every participable soul is primarily participated by a certain body, since it is participable and not imparticipable, and animates its participant by its very being. Every participated soul, therefore, uses a body which is primarily perpetual, and essentially unbegotten and incorruptible.

PROPOSITION CXCVII.

Every soul is an essence vital and gnostic, and a life essential and gnostic, and is knowledge, essence, and life. All things likewise subsist in it at once, the essential, the vital, and the gnostic; and all things are in all, and each is separate from the rest.

* * * * *

For if it is the medium between impartible forms, and those which are divided about bodies, it is neither so impartible as all intellectual natures, nor so partible as corporeal forms. Since, therefore, essences, lives and cognitions are divided in corporeal natures, these subsist in souls impartibly, unitedly, and incorporeally, and all of them exist at once, through their immateriality and impartibility. Since, likewise, in intellectual natures, all things subsist according to union, they are distinguished and divided in souls. All things, therefore, subsist together in these, and at the same time apart. But if all impartibles subsist together and in one, they pervade through each other, and if they are separate, they are again divided without confusion; so that each subsists by itself, and all are in all. For in the essence of soul there is both life and knowledge;[313] since every soul would not know itself, if the essence of it was of itself deprived of life and knowledge. And in the life of the soul there are both essence and knowledge. For unessential[314] life, and which is without knowledge, pertains to material lives, which are neither able to know themselves, nor are genuine essences. Knowledge, also, which is unessential and without life, is without subsistence. For all knowledge belongs to that which is vital, and which is of itself allotted an essence.

PROPOSITION CXCVIII.

Every thing which participates of time, and is always moved, is measured by periods.

* * * * *

For since it is measured by time, the motion of it also participates of measure and bound, and proceeds according to number. But because it is always moved, and this always is not[315] eternal, but temporal, it is necessary that it should use periods. For motion indeed is a mutation from some things to others. But beings are terminated by multitude and magnitude. These, however, being bounded, there can neither be a mutation to infinity according to a right line, nor can that which is always moved, make its transitions finitely. Hence, that which is always moved, will proceed from the same to the same, and thus will proceed periodically.

PROPOSITION CXCIX.

Every mundane soul uses periods of its proper life, and restitutions to its former state.

* * * * *

For if it is measured by time, it energizes transitively, and possesses a peculiar motion.[316] But every thing which is moved and participates of time, if it is perpetual, uses periods, periodically revolves, and is restored from the same things to the same. And every mundane soul possessing motion, and energizing according to time, will have periods of motions, and restitutions to its pristine state. For every period of perpetual natures is _apocatastatic_, or restorative to a former condition.

PROPOSITION CC.

Every period of soul is measured by time. The period of other souls indeed is measured by a certain time; but that of the first soul, since it is measured by time, is measured by the whole of time.

* * * * *

For if all motions have prior and posterior, so likewise have periods, and on this account they participate of time. That also which measures all the periods of souls is time. But if indeed there were the same periods of all souls, and they were about the same things, the time of all would be the same. If, however, the restitutions of different souls are different, the periodic time also and which restores to a pristine state, is different in different souls.

That the soul, therefore, which is primarily measured by time, is measured by the whole of time, is evident. For if time is the measure of all motion, that which is primarily moved, will entirely participate of time, and will be measured by the whole of time. For if the whole of time did not measure its first participant, it would not measure any thing else, according to the whole of itself. From these things, however, it is evident that all souls are measured by certain measures which are more partial than the whole of time. For if these souls are more partial than the soul which primarily participates of time, neither can they adapt their periods to the whole of time. The multitude of their restitutions, however, will be parts of the one period, and of the one restitution of things to their pristine state, which is effected by the soul that primarily participates of time. For a more partial participation pertains to a less power; but a more total to a greater power. Other souls, therefore, are not naturally adapted to receive the whole temporal measure according to one life, because they are allotted an order inferior to that of the soul which is first measured by time.

PROPOSITION CCI.

All divine souls have triple energies; some indeed as souls; but others as receiving a divine intellect; and others as suspended from the Gods. And they provide indeed for the whole of things as Gods; but they know all things through an intellectual life; and they move bodies through a self-moved hyparxis.

* * * * *

For because they psychically[317] participate of the natures situated above them, and are not simply souls, but divine souls, and are established according to an order, in the psychical extent, analogous to the Gods, they energize not only psychically, but also divinely, being allotted a deified summit of their essence, and also because they have an intellectual hypostasis, through which they are spread under intellectual essences. Hence, they not only energize divinely, but also intellectually; the former indeed according to _the one_ which they contain; but the latter through an energy established according to intellect. A third energy, likewise, is present with them, according to their own hyparxis, which is motive indeed of things naturally alter-motive, but is vivific of such as possess an adventitious life. For this is the proper employment of every soul; but such energies as are intellectual and providential, they possess according to participation.

PROPOSITION CCII.

All souls attending upon, and always following the Gods, are inferior to divine, but are expanded above partial souls.

* * * * *

For divine souls participating of intellect and deity, on which account, they are at the same time both intellectual and divine, are the leaders of other souls, just as the Gods also are the leaders of all beings. But partial souls are deprived of a suspension from intellect, in consequence of not being able to participate proximately of an intellectual essence. For they would not fall from intellectual energy, if they essentially participated of intellect, as has been before demonstrated [in Prop. 184]. Hence, the souls which always follow the Gods are of a middle condition; receiving indeed a perfect intellect, and through this surpassing partial souls, yet not being suspended from the divine unities. For the intellect which they participate is not divine.

PROPOSITION CCIII.

Of every psychical multitude, divine souls indeed being greater in power than other souls, are contracted according to number. But those that always follow divine souls have a middle order among all souls, both in power and quantity. And partial souls indeed are inferior in power to the others, but proceed into a greater number.

* * * * *

For divine souls are more allied to _the one_, on account of their hyparxis being divine; but souls of a middle rank, through the participation of intellect; and those of the last order, are essentially dissimilar both to those of the middle, and those of the first rank. Among perpetual natures, however, those that are nearer to _the one_, are more single in number, and are more contracted in multitude, than such as are more remote from it. But such as are more remote from _the one_, are more multiplied. The powers, therefore, of superior souls are greater, and have the same ratio to those of souls in the second rank, which the divine has to the intellectual, and the intellectual to the psychical peculiarity. Inferior souls also are more in number. For that which is more remote from _the one_, is a greater, and that which is nearer to it, is a less multitude.

PROPOSITION CCIV.

Every divine soul is the leader of many souls that always follow the Gods; and of a still greater number of such as sometimes receive this order.

* * * * *

[For if it is a divine soul] it is necessary that it should be allotted an order [which is the leader or generator[318]] of all things, and which has a primary rank among souls. For in all beings that which is divine, is the leader of wholes. It is likewise requisite that every divine soul should neither alone preside over such souls as perpetually follow the Gods, nor over those alone that are sometimes their attendants. For if any divine soul should alone preside over those that sometimes follow the Gods, how can there be a contact between these and a divine soul, since they are entirely different from it, and neither proximately participate of intellect, nor much less of the Gods. But if it only presides over those that always follow the Gods, how is it that the series proceeds as far as to these [alone]? For thus intellectual natures will be the last, and will be unprolific, and unadapted to perfect and elevate. It is necessary, therefore, that such souls as follow the Gods, and energize according to intellect, and which are elevated to intellects more partial than divine intellects, should be primarily suspended from a divine soul. But it is necessary that partial souls, and which through those that are divine as media, participate of intellect and a divine life, should be suspended from a divine soul in the second place. For through those which always participate of a more excellent condition, those that sometimes only participate of it, are perfected. And again, it is necessary that about every divine soul, there should be a greater number of those that only sometimes follow, than of those that always attend on the Gods. For the power of the monad always proceeds into multitude, according to diminution; being deficient indeed in power, but redundant in multitude. Since every soul also of those that always follow the Gods, is the leader of a greater multitude of partial souls, imitating in this a divine soul; and elevates a greater number of souls to the primary monad of the whole series. Every divine soul, therefore, is the leader of many souls that always follow the Gods, but presides over a still greater number of those that sometimes only receive this order.

PROPOSITION CCV.

Every partial soul has the same ratio to the soul under which it is essentially arranged, as the vehicle of the one to the vehicle of the other.

* * * * *

For if the distribution of vehicles to souls is according to nature, it is necessary that the vehicle of every partial soul should have the same ratio to the vehicle of the soul which ranks as a whole, as the essence of the one to the essence of the other. The distribution, however, is according to nature. For things which primarily participate are spontaneously conjoined with the natures which they participate. If, therefore, as a divine soul is to a divine body, so is a partial soul to a partial body, each soul essentially participating,--if this be the case, that which was at first asserted is true, that the vehicles of souls have the same ratio to each other, as the souls themselves of which they are the vehicles.

PROPOSITION CCVI.

Every partial soul is able to descend infinitely into generation, and to ascend from generation to real being.

* * * * *

For if it sometimes follows the Gods, but sometimes falls from an extension to a divine nature, and participates of intellect and the privation of intellect, it is evident that it is alternatively conversant with generation and the Gods. For since it is not for an infinite time with the Gods, it will not for the whole of the following time be conversant with bodies. For that which has not a temporal beginning will never have an end; and that which never has an end is necessarily without a beginning. It remains, therefore, that every partial soul must make periods of ascents from, and of descents into generation, and that this must be unceasing through an infinite time. Every partial soul, therefore, is able to descend and ascend infinitely. And this never ceases to be the case with all of them.

PROPOSITION CCVII.

The vehicle of every partial soul, is fabricated by an immoveable cause.

* * * * *

For if it is perpetually and connascently suspended from the soul that uses it,[319] being immutable according to essence, it is allotted its hypostasis from an immoveable cause. For every thing which is generated from moveable causes, is essentially changed. Moreover, every soul has a perpetual body, which primarily participates of it. Hence, the cause of a partial soul, and therefore of its vehicle,[320] is immoveable, and on this account supermundane.

PROPOSITION CCVIII.

The vehicle of every partial soul is immaterial, essentially indivisible and impassive.

* * * * *

For if it proceeds from an immoveable fabrication, and is perpetual, it will have an immaterial and impassive hypostasis. For such things as are adapted to suffer essentially, and to be changed, are all of them material, and in consequence of subsisting differently at different times, are suspended from moveable causes. Hence, likewise, they receive an all-various mutation, being moved in conjunction with their principal causes. Moreover, that this vehicle is indivisible, is manifest. For every thing which is divided, so far as it is divided, is corrupted, in consequence of departing from the whole, and from its continuity. If, therefore, it is essentially immutable and impassive, it will be indivisible.

PROPOSITION CCIX.

The vehicle of every partial soul descends indeed with the addition of more material vestments, but becomes united to the soul by an ablation of every thing material, and a recurrence to its proper form, analogous to the soul that uses it.

* * * * *

For this soul indeed descends irrationally, assuming irrational lives; but it ascends laying aside all the generation-producing powers, with which it was invested in its descent, and becoming [pure, returns to the pristine condition of its nature. For the vehicle[321]] imitates the lives of the souls that use it, and they being every where moved, it is moved in conjunction with them. By its circulations likewise it represents the intellections of some souls; but the falling of others through their inclination to the realms of generation; and the purifications of others, through the circumductions which lead to an immaterial nature. For because it is vivified by the very essence of souls,[322] and is connascent with them, it is all-variously changed in conjunction with their energies; follows them every where; becomes co-passive with them; is restored to its pristine state together with them when they are purified;[323] and is elevated when they are elevated, and aspires after its own perfection. For every thing is perfected when it obtains its proper perfection.

PROPOSITION CCX.

Every connascent vehicle of the soul, always possesses both the same figure and magnitude. But it is seen to be greater and less, and of a dissimilar figure, through the additions and ablations of other bodies.

* * * * *

For if it derives its essence from an immoveable cause, it is evident that both its figure and its magnitude are defined by this cause, and each is immutable and invariable. Moreover, at different times it appears to be different, as likewise greater and less. Hence, through other bodies added from the material elements, and again taken away, it exhibits a different appearance both in quantity and form.

PROPOSITION CCXI.

Every partial soul descending into generation descends wholly; nor does one part of it remain on high, and another part descend.

* * * * *

For if something pertaining to the soul remained on high in the intelligible world, it will always perceive intellectually, without transition or transitively. But if without transition, it will be intellect, and not a part of the soul, and this partial soul will proximately[324] participate of intellect. This, however, is impossible. But if it perceives intellectually with transition, from that which always [and from that which sometimes[325]] energizes intellectually, one essence will be formed. This, however, also is impossible. For these always differ, as has been demonstrated. To which may be added, the absurdity resulting from supposing that the summit of the soul is always perfect, and yet does not rule over the other powers, and cause them to be perfect. Every partial soul, therefore, wholly descends.

ON

PROVIDENCE AND FATE,

AND THAT

_WHICH IS IN OUR POWER_.

TO

THEODORUS, THE MECHANIST.

1. I am of opinion, my friend Theodorus, that the conceptions of your mind are mature, and adapted to a man who loves the contemplation of beings; and I am gratified that you have thought fit to write to us on these subjects, though there are many among you that are able to investigate and doubt with you about such like problems. But it is requisite, as it seems, that we also should adduce[326] what appears to us to be the truth on the subjects which you have proposed for our discussion, and what we conceive to accord with things themselves, and with the opinions of the most celebrated of the philosophers prior to us; and that we should not in vain hear the inquiries of a man eminently skilled in mechanics, who was formerly known to us, as I conceive, and as you have asserted. You inquire however, about things which have been a thousand times investigated, and which in my opinion will never have any rest, because the soul is excited to the discussion of them, much light having been already thrown on them by the elaborate writings of Plotinus and Iamblichus, and prior to these by the divine Plato; and if it be not too much to say, such particulars respecting them have been proclaimed by the divinely-inspired mouth of theologists, as Plato alone has unfolded by demonstrations. And why is it requisite to adduce to you Plato, and men who were divinely wise, since they have been most luminously developed[327] by the Gods themselves, who transcendently know what pertains to themselves, and what they have produced, and have not been delivered by them in enigmas, as by theologists. It is requisite therefore, that we also writing conformably to them, should as I have said adduce to you what appears to us to be the truth respecting the subjects of your inquiry.

2. You deserve indulgence if looking to the all-various tragic and comic, and other connexions of human affairs, you have conceived that there is only one fabricator and maker of such colligations in the universe, and have called this Fate; or rather you have denominated it the series and consequent generation of things; have thought that such a dramatic scene is alone directed by some inevitable necessity; and have celebrated this as providence, and asserted that it alone possesses freedom of will, and is the lord of all things. But you have conceived that the freedom of will of the human soul is only a name, and is truly nothing, since she has an arrangement in the world, is subservient to the energies of other things, and is a part of the mundane fabric. Or rather, that I may use your own words, the human soul is a machine, since there is an irrefragable cause which moves all things that the world comprehends in itself. But the universe being as it were one machine, the whole spheres are complicated in each other analogously to certain drums, but the partial animals and souls that are moved by them, and in short, all things, depend on one mover. And perhaps in consequence of honouring your art, you have conceived that the maker of the universe is a certain mechanic, and that you are an imitator of the best of causes. These things however we have written, mingling the jocose with the serious.

3. Betaking ourselves therefore to the contest, we say, that the difference of these three things ought especially to be considered by you, if you intend to arrive at the gate of the subjects of investigation. And of these, the first indeed is, that Providence and Fate do not differ in the way in which you conceive they do, viz. that the one is a connected consequence, but the other is necessity, the cause of this consequence. For both indeed are the causes of the world, and of whatever is produced in the world, but Providence subsists prior to Fate; and all that is produced according to Fate, is by a much greater priority produced by Providence, but the contrary is not true; for in short,[328] the natures which are governed by Providence are more divine than those which are governed by Fate. The second thing is this, that the soul which is separable from the body, and which descends into this mortal abode from the Gods, is different from the soul which is in bodies, and which subsists in, and is inseparable from its subjects; and that the latter essentially depends on Fate, but the former on Providence. The third particular is, that the science and truth which are inherent in souls conversant with generation, though they may lead an immaculate life, are different from the science and truth in souls that have fled from this abode, and are established in that place whence they first fell, and descended into the realms of mortality. Of these three particulars therefore, as we have said, if you can discover sufficient solutions, you will obtain a satisfactory answer to your inquiries. For Providence indeed, differing in the above mentioned manner from Fate, it will be evident that many things escape Fate, but that nothing escapes Providence; that Providence supernally governs Fate, produces it, and has limited its empire[329] by alter-motive natures, viz. by things which are allotted their first subsistence in beings that are moved by something else. But again, having shown that the soul which is separable from bodies, is different from that which is planted in bodies, it will be manifest to you which of these two possesses freedom of will, and that which is in our power; which is subservient to necessity, and is under the dominion of Fate; and where the complication of these is to be found, on account of which the one dulls the freedom of the will through a subordinate life, but the other participates of a certain image of election, in consequence of its greater proximity to a more excellent nature.[330] And science appearing to you to be twofold, it will be evident after what manner both Plato and Socrates, and to these also may be added the great Parmenides, assert, that the soul while here is capable of knowing truth, when it is purified from material darkness, and the passions introduced into it by the body, and its commixture with corporeal natures, but that it is allotted science in a greater degree, and in a mote genuine mode, when it exists beyond bodies, and generation, and bitter matter.

4. These three problems therefore, being necessary and having been well discussed[331] by the ancients, partly by Iamblichus, in his copious and elaborate treatises On Providence and Fate, and partly by all the lovers of Plato, who proclaim that the soul is twofold, by Plotinus likewise in many places, and also by Porphyry, who make a distinction between contemplation, and contemplative virtue, and in short, by all who are able to understand Plato,--this being the case, it is necessary that beginning from the first thing proposed, we should discover the difference between Providence and Fate. “But in every thing, says Plato, it is requisite to know the one principle of that which is the subject of speculation, or we must err in every thing.” It is necessary however, as the dæmoniacal Aristotle teaches, after inquiring _if a thing is_, to investigate in the next place _what it is_. If therefore, you inquired whether Providence is, or is not, and in a similar manner concerning Fate, it would be requisite in the first place to show you _that_ each of them is,[332] and if you still doubted, I should be unwilling after this to answer your doubts, but since you acknowledge that both of them have a subsistence, and that all things are comprehended in their dominion, it evidently remains, I conceive, that I should demonstrate to you _what_ each of them is; for from this it will be evident what it is in which they differ. And this being known, many of your doubts, as we have said, will be solved. But again, because to the discovery of _what a thing is_, the dividing method is said to contribute, which Socrates in the Philebus celebrates as the gift of the Gods to men, and because what are called our common conceptions contribute to the discovery of principles, from which conceptions it is possible, as Aristotle writes, to investigate many things that are demonstrable,--hence it is requisite that we also employing both these, should unfold Providence and Fate; so far as pertains to what we say they are, using common conceptions, but so far as pertains to other things, employing distinctly the divisions of beings, from which, as it appears to me, we can alone discover what the definitions are of Providence and Fate. But these being known will enkindle a clear light in the subjects of investigation, and will perhaps free us from the doubts by which we are at present detained.

5. The common conceptions therefore of all men, and which possess indubitable evidence, assert, that Providence is indeed the cause of good to those beings for which it provides, and that Fate is also a cause, but the cause of a certain connexion and consequence to those things that are generated. For that all of us have these irrefragable conceptions about Providence and Fate, is evident from our asserting that men who are the procurers of good to others, have _well_ provided for the subjects of their beneficence; and again, we denominate that which is evolved through many causes complicated with each other and unknown to us, no otherwise than _Fate_. Our life also is full of these names, because names testify the truth of these conceptions. For the word Providence (προνοια) indicates[333] that energy which is prior to intellect, and which it is necessary to attribute to _the good_ alone; for this alone is more divine than intellect, because much-honoured intellect desires good, together with all things and prior to all things. But the word Fate (ειμαρμενη) indicates _that which connects all things that are naturally adapted to have such a connexion_. Moreover, that the thing which is provided for is not the imparting, nor that which is connected, Fate, nor that which proceeds into this, connexion, but that which connects, you may assume from this, that all of us conceive Providence and Fate to be certain productive powers. But every where effective causes are distinct from their effects: and these three things differ from each other, viz. that which makes, that which is made, and the energy of making.[334] Just as in what pertains to Providence and Fate there are, that which provides, that which is provided for, and the effective energy which proceeds from the providing cause into that which is provided for: and again, there are, that which connects, that which is connected, and the effective energy proceeding from the connecting cause into the thing connected. And it is evident that according to each of these triads, that which makes is not such as that which is made, but if the latter is various, it is necessary that the former should be simple, and that if the participant of good is the thing made, the maker should be imparticipable. For every where that which makes is allotted a part more divine than that which is made. When we say therefore, that Providence is the cause of good, we must also say that it is the fountain of good, which does not require to be benefited by other things. And admitting Fate to be the cause of connexion, we must not say that it is itself connected by other things. Such therefore, being the common conceptions which we antecedently assume of these two, it remains in the next place that we should consider what it is in which each of them excels [and by which each is characterized]: and first, in what the characteristic of Fate consists.