Elements of Theology

 as one subsisting, but according to participation not one, the one will be multiplied, just as the multiplicity is unified through the one. Therefore

 activity is better than that which is not self-sufficient but has the cause of its perfection dependent on another substance. For if all beings by nat

 it desires that also, how most of all the good? or if it does not desire, how does it not desire the cause of all things, having proceeded from it? Bu

 is itself, and the mover and the moved are one and the same. For either it moves in one part and is moved in another part, or as a whole it moves and

 beginning from a monad, it proceeds into a multitude coordinate with the monad, and the multitude of every order is led back to one monad. For the mon

 the one being divided. But if it is in one of all things, it will no longer be of all things, but of one. If, therefore, it is both common to those ab

 the thing produced is other than it. Therefore, that which begets is established as unchangeable and undiminished, multiplying itself through a genera

 from something and reverting has a cyclical activity. For if it reverts to that from which it proceeds, it joins the end to the beginning, and the mot

 procession. For since each occurs through likeness, that which has proceeded immediately from something has also reverted immediately to it (for the l

 has reverted to itself according to nature and is perfect in its reversion to itself, and would have its being from itself for that to which the reve

 the self-subsistent is set apart from things measured by time in respect to its substance. For if the self-subsistent is ungenerated, it would not be

 having received the power to produce from the cause which is superior to it, it has from that cause its being the cause of those things of which it is

 Thus the producer in relation to the produced, taken in relation to each other, but that which is able to do more has a greater and more universal pow

 a cause has pre-contained in itself the effect, being primarily what that is secondarily or in the thing produced the producer (for this too, partici

 suffers from the former) and when the second in turn acts, that also co-acts, because whatever the second does, the more causal also co-begets with i

 being, or needing it somehow in order to be, would be in this respect more imperfect than the effect. But that which is in the result is a co-cause ra

 passible, being in every way divisible, and in every way to infinity. But the incorporeal, being simple, is impassible for the indivisible can neithe

 undiminished it contains in itself. But surely infinity in respect to magnitude and in respect to multitude is a complete privation and a falling away

 set apart and if all things enter into it, yet it has something hidden and incomprehensible to secondary things and if it unfolds the powers within

 but nowhere for thus it would be divided and separate from itself, if indeed one part of it is everywhere and in all things, but the other part nowhe

 all things. For since each thing exists either according to cause or according to existence or according to participation, in the first the rest exist

 a turning back as if through similars, dissimilar <being>. For the one is similar as a particular to a particular, the other is kindred as being of th

 a hypostasis but no longer a henad, it would be assigned to another order on account of the alteration of its property. 115 Every god is supra-essenti

 supra-essential, being nothing other than the one for each is not one thing, and then good, but only good, just as it is not one thing, and then one,

 is and in beings has the power of apprehending truth (for it both grasps thoughts and has its subsistence in acts of intellection) but the gods are b

 having set the same before itself, is most self-sufficient and such is all that is divine. Therefore it needs neither other things, being goodness-it

 is more unified than beings. All divine genera, therefore, are bound together by their proper intermediaries, and the first do not proceed immediately

 of a henad working, with which it is connate. This, then, is that which in itself defines the being that partakes of it and shows essentially the supr

 to the gods so that, while they are present to all things in the same way, all things are not present to them in the same way, but as each is able, i

 For the one, having a most unitive power, sends itself through the entire union and unifies all from above, while remaining in itself. But the mean, s

 proceeds from the infinity of the divine power, multiplying itself and passing through all things, and pre-eminently demonstrating the unfailing in th

 presides over composites and of their order and of their division according to number, and is of the same series as the paternal in more partial produ

 they have intelligible [qualities]. In the same way, therefore, that those, by illuminating Being, are intelligible, so also these, by illuminating th

 and sees itself. But seeing that it is thinking and seeing, it knows that it is Intellect in actuality and knowing this, it knows that it thinks, and

 Therefore it has the causes of all things intellectually. So that every intellect is all things intellectually, both the things before it and the thin

 more akin, contracted in quantity, in power surpasses the things after it and conversely the things further from the one. Therefore, those that are h

 on the one hand, but being only intellectual, is participated by souls that are neither divine nor come to be in a state of change from intellect to u

 by its very being, if the participant is suitable, it immediately becomes ensouled and living, not by the soul reasoning and choosing, nor giving life

 and to the soul that substantiates the essential principles of all things in it for everything that produces by its being, which it is primarily, thi

 of the motions it will also have restorations for every period of the eternal things is restorative. 200 Every period of a soul is measured by time

 the relation to the secondary ones, which the divine has to the intellectual, and this to the psychical and the quantities of the lower ones are grea

 it admits of every kind of change, being moved together with their own ruling causes. But indeed that it is also indivisible, is clear. For everything

procession. For since each occurs through likeness, that which has proceeded immediately from something has also reverted immediately to it (for the likeness was immediate); but that which required a medium in its procession requires a medium also in its reversion (for each must occur in relation to the same thing), so that it will revert first to the medium, then to that which is superior to the medium. Through as many things, therefore, as being comes, through so many also does well-being come to each thing; and conversely. 39 Every being reverts either only essentially, or vitally, or also gnostically. For it possesses either being alone from its cause, or life together with being, or it has also received from thence a gnostic power. In so far, then, as it only is, it makes an essential reversion; in so far as it also lives, a vital one; and in so far as it also knows, a gnostic one. For as it has proceeded, so it has reverted, and the measures of the reversion are determined by the measures of the procession. And so appetite in some things is according to being alone, being a fitness for the participation of their causes; in others it is according to life, being a motion towards what is superior; and in others according to knowledge, being a consciousness of the goodness of their causes. 40 Of all things that proceed from another cause, those which subsist from themselves and possess a self-subsistent substance are the leaders. For if everything that is self-sufficient, either in substance or in activity, is superior to that which is dependent on another cause; and that which produces itself, being productive of its own being, is self-sufficient as to substance, while that which is produced from another alone is not self-sufficient; and the self-sufficient is more akin to the good; and things more akin and more like their causes subsist from the cause before those that are unlike it; therefore, things produced from themselves and self-subsistent are prior to those which have proceeded into being from another alone. For either nothing will be self-subsistent, or the good is such, or the first things that subsist from the good are. But if nothing is self-subsistent, in nothing will self-sufficiency truly exist. For neither in the good (for that, being one and the good-itself, is superior to self-sufficiency, but not possessing the good); nor in the things after the good (for everything will be in need of another, of that which is before it alone <being>). But if the good is self-subsistent, producing itself it will not be one; for that which proceeds from the one is not one. For it proceeds from itself, if it is self-subsistent; so that the one is at the same time one and not one. It is necessary, therefore, that the self-subsistent exist after the first; and it is clear that it is before those things which have proceeded from another cause alone; for it is more sovereign than they and more akin to the good, as has been shown. 41 Everything that is in another is produced from another alone; but everything that is in itself is self-subsistent. For that which is in another and needs a substrate could never be generative of itself; for that whose nature it is to generate itself needs no other seat, being held together by itself and preserved in itself without a substrate. But that which is able to remain and be established in itself is productive of itself, proceeding from itself into itself, and being cohesive of itself, and thus being in itself, as an effect is in its cause. For it is not as in a place, nor as in a substrate; for both the place is other than that which is in the place, and that which is in a substrate is other than the substrate; but this is identical with itself. In a self-subsistent manner, therefore, and as that which is from a cause is in its cause, so it is in itself. 42 Everything that is self-subsistent is capable of reverting to itself. For if it proceeds from itself, it will also make its reversion to itself; for from that whence is the procession for each thing, to that also is the reversion that corresponds to the procession. For if it proceeds from itself alone, but in proceeding does not revert to itself, it would never desire its own good, which it is able to provide for itself. But every cause is able to give to that which is from it, along with the substance which it gives, also the well-being conjoined with the substance which it gives; so also can it to itself. This, then, is the good proper to the self-subsistent. But that which is unreversive to itself will not desire this; and not desiring it, it would not attain it, and not attaining it, it would be imperfect and not self-sufficient. But if to any other thing, it is fitting also for the self-subsistent to be self-sufficient and perfect. And so it will attain its own good and will desire it and will be turned to itself. 43 Everything that is capable of reverting to itself is self-subsistent. For if

πρόοδος. ἐπεὶ γὰρ δι' ὁμοιότητος ἑκατέρα γίνεται, τὸ μὲν ἀμέσως ἀπό τινος προελθὸν καὶ ἐπέστραπται ἀμέσως πρὸς αὐτό (ἡ γὰρ ὁμοιότης ἄμεσος ἦν)· τὸ δὲ μεσότητος ἐν τῷ προϊέναι δεόμενον μεσότητος δεῖται καὶ κατὰ τὴν ἐπιστροφήν (δεῖ γὰρ πρὸς τὸ αὐτὸ ἑκατέραν γίνεσθαι), ὥστε πρὸς τὸ μέσον ἐπιστραφήσεται πρῶτον, ἔπειτα πρὸς τὸ τοῦ μέσου κρεῖττον. δι' ὅσων ἄρα τὸ εἶναι, διὰ τοσούτων καὶ τὸ εὖ εἶναι ἑκάστοις· καὶ ἔμπαλιν. 39 Πᾶν τὸ ὂν ἢ οὐσιωδῶς ἐπιστρέφει μόνον, ἢ ζωτικῶς, ἢ καὶ γνωστικῶς. ἢ γὰρ τὸ εἶναι μόνον ἀπὸ τῆς αἰτίας κέκτηται, ἢ τὸ ζῆν μετὰ τοῦ εἶναι, ἢ καὶ γνωστικὴν ἐκεῖθεν ὑπεδέξατο δύναμιν. ᾗ μὲν οὖν ἔστι μόνον, οὐσιώδη ποιεῖται τὴν ἐπιστροφήν· ᾗ δὲ καὶ ζῇ, καὶ ζωτικήν· ᾗ δὲ καὶ γινώσκει, καὶ γνωστικήν. ὡς γὰρ προῆλθεν, οὕτως ἐπέστραπται, καὶ τὰ μέτρα τῆς ἐπιστροφῆς ὥρισται τοῖς κατὰ τὴν πρόοδον μέτροις. καὶ ἡ ὄρεξις οὖν τοῖς μέν ἐστι κατ' αὐτὸ τὸ εἶναι μόνον, ἐπιτηδειότης οὖσα πρὸς τὴν μέθεξιν τῶν αἰτίων· τοῖς δὲ κατὰ τὴν ζωήν, κίνησις οὖσα πρὸς τὰ κρείττονα· τοῖς δὲ κατὰ τὴν γνῶσιν, συναίσθησις οὖσα τῆς τῶν αἰτίων ἀγαθότητος. 40 Πάντων τῶν ἀφ' ἑτέρας αἰτίας προϊόντων ἡγεῖται τὰ παρ' ἑαυτῶν ὑφιστάμενα καὶ τὴν οὐσίαν αὐθυπόστατον κεκτημένα. εἰ γὰρ πᾶν τὸ αὔταρκες ἢ κατ' οὐσίαν ἢ κατ' ἐνέργειαν κρεῖττον τοῦ εἰς ἄλλην αἰτίαν ἀνηρτημένου· τὸ δὲ ἑαυτὸ παράγον, ἑαυτῷ τοῦ εἶναι παρεκτικὸν ὑπάρχον, αὔταρκες πρὸς οὐσίαν, τὸ δὲ ἀπ' ἄλλου μόνον παραγόμενον οὐκ αὔταρκες· τῷ δὲ ἀγαθῷ συγγενέστερον τὸ αὔταρκες· τὰ δὲ συγγενέστερα καὶ ὁμοιότερα ταῖς αἰτίαις πρὸ τῶν ἀνομοίων ὑφέστηκεν ἐκ τῆς αἰτίας· τὰ ἄρα παρ' ἑαυτῶν παραγόμενα καὶ αὐθυπόστατα πρεσβύτερά ἐστι τῶν ἀφ' ἑτέρου μόνον εἰς τὸ εἶναι προελθόντων. ἢ γὰρ οὐδὲν ἔσται αὐθυπόστατον, ἢ τὸ ἀγαθὸν τοιοῦτον, ἢ τὰ πρῶτα ἐκ τἀγαθοῦ ὑποστάντα. ἀλλ' εἰ μὲν μηδὲν αὐθυπό στατον, ἐν οὐδενὶ τὸ αὔταρκες ἔσται κατ' ἀλήθειαν. οὔτε γὰρ ἐν τἀγαθῷ (κρεῖττον γὰρ αὐταρκείας ἓν ὂν ἐκεῖνο καὶ αὐτο αγαθόν, ἀλλ' οὐχὶ ἔχον τἀγαθόν)· οὔτε ἐν τοῖς μετὰ τἀγαθόν (πᾶν γὰρ ἐνδεὲς ἄλλου ἔσται, τοῦ πρὸ αὐτοῦ μόνον <ὄν>). εἰ δὲ τἀγαθὸν αὐθυπόστατον, αὐτὸ ἑαυτὸ παράγον οὐχ ἓν ἔσται· τὸ γὰρ ἀπὸ τοῦ ἑνὸς προϊὸν οὐχ ἕν. ἀφ' ἑαυτοῦ γὰρ πρόεισιν, εἴπερ αὐθυπόστατον· ὥστε ἓν ἅμα καὶ οὐχ ἓν τὸ ἕν. ἀνάγκη ἄρα τὸ αὐθυπόστατον εἶναι μετὰ τὸ πρῶτον· καὶ δῆλον ὡς πρὸ τῶν ἀφ' ἑτέρας αἰτίας μόνον προελθόντων· κυριώτερον γὰρ ἐκείνων καὶ τἀγαθῷ συγγενέστερον, ὡς δέδεικται. 41 Πᾶν μὲν τὸ ἐν ἄλλῳ ὂν ἀπ' ἄλλου μόνον παράγεται· πᾶν δὲ τὸ ἐν ἑαυτῷ ὂν αὐθυπόστατόν ἐστι. τὸ μὲν γὰρ ἐν ἄλλῳ ὂν καὶ ὑποκειμένου δεόμενον ἑαυτοῦ γεννητικὸν οὐκ ἄν ποτε εἴη· τὸ γὰρ γεννᾶν ἑαυτὸ πεφυκὸς ἕδρας ἄλλης οὐ δεῖται, συνεχόμενον ὑφ' ἑαυτοῦ καὶ σωζόμενον ἐν ἑαυτῷ τοῦ ὑποκειμένου χωρίς. τὸ δὲ ἐν ἑαυτῷ μένειν καὶ ἱδρῦσθαι δυνάμενον ἑαυτοῦ παρακτικόν ἐστιν, αὐτὸ εἰς ἑαυτὸ προϊόν, καὶ ἑαυτοῦ συνεκτικὸν ὑπάρχον, καὶ οὕτως ἐν ἑαυτῷ ὄν, ὡς ἐν αἰτίῳ τὸ αἰτιατόν. οὐ γὰρ ὡς ἐν τόπῳ, οὐδὲ ὡς ἐν ὑποκειμένῳ· καὶ γὰρ ὁ τόπος τοῦ ἐν τόπῳ ἕτερος, καὶ τοῦ ὑποκειμένου τὸ ἐν ὑποκειμένῳ ὄν· τοῦτο δὲ ἑαυτῷ ταὐτόν. αὐθυποστάτως ἄρα καὶ ὡς ἐν αἰτίᾳ τὸ ἀπ' αἰτίας, οὕτως ἐν ἑαυτῷ ἐστιν. 42 Πᾶν τὸ αὐθυπόστατον πρὸς ἑαυτό ἐστιν ἐπιστρεπτικόν. εἰ γὰρ ἀφ' ἑαυτοῦ πρόεισι, καὶ τὴν ἐπιστροφὴν ποιήσεται πρὸς ἑαυτό· ἀφ' οὗ γὰρ ἡ πρόοδος ἑκάστοις, εἰς τοῦτο καὶ ἡ τῇ προόδῳ σύστοιχος ἐπιστροφή. εἰ γὰρ πρόεισιν ἀφ' ἑαυτοῦ μόνον, μὴ ἐπιστρέφοιτο δὲ προϊὸν εἰς ἑαυτό, οὐκ ἄν ποτε τοῦ οἰκείου ἀγαθοῦ ὀρέγοιτο καὶ ὃ δύναται ἑαυτῷ παρέχειν. δύναται δὲ πᾶν τὸ αἴτιον τῷ ἀπ' αὐτοῦ διδόναι μετὰ τῆς οὐσίας, ἧς δίδωσι, καὶ τὸ εὖ τῆς οὐσίας, ἧς δίδωσι, συζυγές· ὥστε καὶ αὐτὸ ἑαυτῷ. τοῦτο ἄρα τὸ οἰκεῖον τῷ αὐθυποστάτῳ ἀγαθόν. τούτου δὲ οὐκ ὀρέξεται τὸ ἀνεπίστροφον πρὸς ἑαυτό· μὴ ὀρεγόμενον δέ, οὐδ' ἂν τύχοι, καὶ μὴ τυγχάνον, ἀτελὲς ἂν εἴη καὶ οὐκ αὔταρκες. ἀλλ' εἴπερ τῳ ἄλλῳ, προσήκει καὶ τῷ αὐθυποστάτῳ αὐτάρκει καὶ τελείῳ εἶναι. καὶ τεύξεται ἄρα τοῦ οἰκείου καὶ ὀρέξεται καὶ πρὸς ἑαυτὸ στραφήσεται. 43 Πᾶν τὸ πρὸς ἑαυτὸ ἐπιστρεπτικὸν αὐθυπόστατόν ἐστιν. εἰ γὰρ