Book 4 — CONCERNING INTELLECT.

PROPOSITION CLX.

Every divine intellect is uniform, and perfect; and is a primary intellect subsisting from itself, and producing other intellects.

For if it be a god, it is full of divine unities, and is uniform. But if this be the case it is also perfect, being full of divine goodness. And again, if this be the case, it is a primary intellect, as being united to the gods: for deified intellect is more excellent than every intellect. But since it is a primary intellect, it also confers subsistence on other intellects: for from first entities, all secondary beings obtain their hyparxis.

PROPOSITION CLXI.

Every true being depending on the gods, is a divine intelligible, and is imparticipable.

For since true being as we have demonstrated is that which first participates a divine unity, it also fills intellect, from itself. For intellect is being, as that which is replenished with being: and consequently true being is a divine intelligible. It is divine indeed, as that which is deified; but as that which is filled with intellect, which it also participates, it is intelligible. And intellect indeed is being, through the first being. But the first being is separated from intellect, because intellect is posterior to being. And imparticipables are prior to things participated. Hence being united with intellect, pre-exists by itself, and is imparticipable. For it is intelligible, not as co-ordinated with intellect, but as eminently perfecting intellect; because it communicates being to intellect, and fills it with essence substantial and real.

PROPOSITION CLXII.

Every multitude of unities illustrating true being, is occult and intelligible. Occult indeed, as conjoined with the one; but intelligible, as participated by being.

For all the gods are denominated from their dependants, because the different hypostases of the gods may be known from these. For every thing divine is of itself ineffable and unknown, because connate to the ineffable one. But by the permutation of participants, it happens that the properties of the gods become known to subordinate natures. Indeed the unities which illustrate true being are intelligible; because true being is a divine intelligible, and is likewise imparticipable, as subsisting prior to intellect. For this would not depend on the first gods, unless they possessed a primary hypostasis, and a power perfective of other gods: since as participants are to each other, so likewise are the hyparxes of participated natures.

PROPOSITION CLXIII.

Every multitude of unities participated by imparticipable intellect, is intellectual.

For as intellect is to true being, so are these unities, to intelligible unities. So far, therefore, as they illuminate divine and imparticipable intellect, they are intellectual: but they are not so intellectual, as subsisting in intellect, but as subsisting through cause prior to, and generating intellect.

PROPOSITION CLXIV.

Every multitude of unities participated by imparticipable soul, is super-mundane.

For since imparticipable soul, is primarily super-mundane, the gods also participated by this soul, are super-mundane; possessing the same proportion to the intellectual, and intelligible gods, which soul has to intellect, and intellect to true being. As therefore every soul is extended to intellect, and intellect is converted to that which is intelligible; so likewise the super-mundane depend on the intellectual gods, in the same manner as these last, on such as are intelligible.

PROPOSITION CLXV.

Every multitude of unities participated by any sensible body, is mundane.

For it supernally illuminates the parts of the world, through the mediums of intellect and soul. For neither is intellect present without soul to any mundane body; nor are deity, and soul immediately conjoined: for participations subsist through similars. And intellect according to the intelligible which it contains, and the summit of its nature, participates of unity. Unities, therefore, are mundane, so far as they fill the whole world, and deify apparent bodies. For each of these is divine, not through soul; (for soul is not the first god) nor through intellect; (for this is not the same with the one), but is animated and self-motive, through soul. But it always contains itself in the same manner, and is carried in the best order through intellect; being at the same time divine through a divine unity. And if it possesses a providential power, it is such through unity as the cause.

PROPOSITION CLXVI.

Every intellect is either imparticipable, or participable. And if participable, it is either participated by super-mundane, or mundane souls.

For an imparticipable intellect possessing a primary hyparxis presides over every multitude of intellects. But of participated intellects, some are super-mundane, and illustrate imparticipable soul; but others are mundane. For multitude emanating from an imparticipable, is not immediately mundane; since progressions subsist through similars. But that which is separated from the world, is more similar to an imparticipable, than that which is divided about it. And there is not only a super-mundane, but likewise a mundane multitude. Since there is likewise a mundane multitude of gods, and the world is at the same time animated and endued with intellect. And the participation of super-mundane gods by mundane souls, subsists through mundane intellects as the connecting mediums.

PROPOSITION CLXVII.

Every intellect understands itself. But the first intellect understands itself alone[143]. And in this, intellect and that which is intelligible is one in number. But all succeeding intellects, understand both themselves and prior intellects. [144]And the intelligible to this first intellect, is partly that which it is itself, and partly that from which it proceeds.

For every intellect either understands itself, or that which is above, or that which is posterior to itself. But if it understands that which is posterior to itself; since it is intellect it will be converted to a worse nature, and will not even know that to which it is converted, because the object of its intellection will not reside in its nature, but will be external. And thus it will only possess in itself a type, or figure, of this external object. For it knows that which it possesses, and that to which it is passive, but not that which it does not possess, and by which it is not affected. But if it understands that which is above itself, since this is accomplished by the knowledge of itself, it will both understand itself, and the nature superior to its own. But if it knows that alone, it will at the same time that it is intellect, be ignorant of itself. But by knowing that which is superior to itself, it knows also that it is a cause, and of what it is the cause: for if it is ignorant of these, it will also be ignorant of that superior nature. And hence by knowing that which is prior to itself, it will also know itself. If therefore any intellect is intelligible, this by knowing itself will understand an intelligible, and will be itself its own intelligible. But each of the intellects posterior to this, will at the same time understand that which is intelligible in itself, and that which is prior to itself. There is, therefore, in intellect, that which is intelligible, and in that which is intelligible intellect. But the one, is the same with that which is intelligible[145]; and the other is the same with the intelligible in itself, but is not the same with the intelligible prior to itself. For the one is simply intelligible, and the other is an intelligible in an intelligent nature.

PROPOSITION CLXVIII.

Every intellect knows in energy that which it understands. And it is not the property of one part of its nature to know, and of another to understand that which it knows.

For if it is intellect in energy, and knows itself as not different from the object of its intellection[146]; it will both know and perceive itself. But beholding that which is intelligent, and knowing that which beholds, it will know that it is intellect in energy. And knowing this, it will know that it understands, and will not alone know the object of its intellection. It will, therefore, at the same time both know that which is intelligible, and that it understands this: and by intellection it will be understood by itself.

PROPOSITION CLXIX.

Every intellect possesses in eternity, its essence, power, and energy.

For if it understands itself, and intellect is the same with that which is intelligible; intellection also is the same with intellect, and intelligible. For since intelligence is a medium between that which knows, and that which is known; and since these two are the same, intelligence also will be one and the same with each of these. But since the essence of intellect is eternal (for the whole subsists at once) intelligence also will be eternal: for it is the same with the essence of intellect. But if intellect is eternal, it will by no means be measured by time, neither according to essence, nor according to energy. And since these subsist in the same manner, the power also of intellect is eternal.

PROPOSITION CLXX.

Every intellect, at once understands all things. But an imparticipable intellect understands all things simply. And each of the intellects posterior to this understands all things according to one.

For if every intellect establishes its essence in eternity, and together with its essence, its energy, it will understand all things at once. And all things indeed exist according to parts, and a successive energy, which do not subsist in eternity. For every thing successive subsists in time; since it possesses prior and posterior, which are successive, and do not subsist all at once. If, therefore, all intellects understand similarly, they will not differ from each other: for if they understand all things similarly, they are all things similarly; since they are no other than the things which they understand. But if they are all things similarly, one intellect will not be imparticipable, and another not: for their essences are the same with the objects of their intellections; since the intellection of each is the same with its essence, and every intellect is both intelligence and essence. It remains, therefore, either that every intellect does not equally know all things but one or more, and not all things together; or that it knows all things according to one[147]. But to assert that intellect does not understand all things, is to make it ignorant of some particular being. For if it is affected with transition, and does not understand at once, but according to prior and posterior, at the same time possessing an immoveable nature, it will be inferior to soul, understanding all things according to motion, or a mutable energy; because intellect on this hypothesis, will only understand one thing by its permanent energy. It will, therefore, understand all things according to one. For it either understands all things; or one thing; or all things according to one. And the intelligence indeed of all things perpetually subsists in all intellects: but they terminate all things, according to one intelligence of all. Hence there is something pre-dominant in intellection, and the objects of intelligence; since all things are at once understood as one, through the dominion of one, which characterizes all things with itself.

PROPOSITION CLXXI.

Every intellect is an impartible, or indivisible essence.

For if it is without magnitude, incorporeal, and immoveable, it is impartible. For every thing in any respect partible, is either partible on account of magnitude, or multitude, or on account of energies subsisting in time. But intellect is eternal according to all things, and is beyond a corporeal nature; and the multitude which it contains is united. It is, therefore, impartible. But that intellect is incorporeal, is manifest, from its conversion to itself: for no body possesses a self-convertive power. But that intellect is also eternal, the identity of its energy with its essence evinces: for this we have already demonstrated. And that its multitude is united, is evident from the coherence of intellectual multitude, with the divine unities: for these are the first multitude, and after these intellects subsist. Hence though every intellect is a multitude, yet it is an united multitude. For prior to that which is divided, that which is collected, and is nearer to the one, subsists.

PROPOSITION CLXXII.

Every intellect is the proximate sustaining cause of natures eternal, and immutable according to essence.

For every thing produced from an immoveable cause, is immutable according to essence. But immoveable intellect being all things eternally, and abiding in eternity, essentially produces that which it produces. But if it is perpetual, and subsists after the same manner, it will always produce, and according to one uniform energy. Hence it is not the cause of things which are sometimes beings, and sometimes not, but it is the cause of eternal beings.

PROPOSITION CLXXIII.

Every intellect is intellectually both the things which are prior and posterior to itself.

For it is the same with things posterior to itself according to cause, and with things prior to itself by participation; but still it is intellect, and is allotted an intellectual essence. Hence it defines all things according to its essence; both such as subsist according to cause in another, and such as subsist according to participation. For every thing according to its natural constitution, participates of more excellent natures; but not according to the subsistence of its superiors. For these indeed are participated by all things, though in a different respect, according to the various natures of the participants. And hence participations subsist according to the characteristic and power of the participants: and consequently in intellect things prior to its nature, subsist in an intellectual manner. But intellect is likewise intellectually things posterior to itself: for it does not consist from its effects, nor does it contain these, but the causes of these in itself. But intellect is the cause of all things by its essence, and its essence is intellectual; and consequently it contains the causes of all things intellectually. Hence every intellect possesses all things intellectually: both such as are prior and such as are posterior to itself. As, therefore, every intellect contains intelligibles intellectually, so likewise it contains sensibles according to an intellectual subsistence.

PROPOSITION CLXXIV.

Every intellect constitutes through intelligence natures posterior to itself: and its fabrication is contained in intellection, and its intelligence in fabrication.

For if intelligible and intellect is the same; hence the being of every intellect consists in self-intellection. Bur it fabricates that which it fabricates by its essence, and produces that which is, according to being; and consequently its productions arise from intelligence. For in intellect being and intelligence are one; because intellect is the same with every being which is contains. If, therefore, intellect fabricates by its essences, and its essence is intellection, it will operate through intelligence, and intelligence will subsist in energy in intellection. But this is the same with its essence: and its essence consists in operating. For that which operates immoveably, always possesses its essence in operating: and consequently intellection consists in fabrication.

PROPOSITION CLXXV.

Every intellect is primarily participated by those natures, which are intellectual, both according to essence, and according to energy.

For it is necessary that it should either be participated by these, or by other natures, which possess indeed an intellectual essence, but are not always intelligent. But it is impossible that it should be participated by these latter. For the energy of intellect is immoveable. And hence the natures by which intellect is participated, always participate of an intellectual energy, which always causes the participants to be intellectual. For that which possesses its energy in any part of time, cannot be conjoined with an eternity of energy. But as in essences themselves, so also in the variations of energies, between every eternal energy, and that energy which receives its perfection in some period of time, that energy intervenes which possesses its perfection through the whole of time. For progressions subsist no where immediately, but are produced through kindred and similar natures, both according to hypostases, and the perfections of energies. Every intellect, therefore, is primarily participated by those natures which are able to understand through the whole of time, and which possess a perpetual intelligence; though their intellection may subsist according to time, and not according to the stability of eternity.

COROLLARY.

From hence it is evident that the soul which sometimes understands, and at ether times is void of intellection, cannot proximately participate of intellect.

PROPOSITION CLXXVI.

All intellectual forms subsist in one another, and each is at the same time separate and distinct from the rest.

For if every intellect is impartible, and the multitude which it contains is united through an intellectual impartibility: hence all that intellect contains will entirely subsist in one, and impartibles will be united to each other, and all intellectual forms will penetrate through all. But if all intellectual forms subsist immaterially, and incorporeally, they are without confusion with respect to each other, and each separately preserves its own purity, and abides that which it is. But the characteristic participation of each distinct participant, declares the unconfused subsistence of intellectual forms. For if participated natures were not distinguished, and separate from each other, neither would their participants participate them distinctly, but there would be a much greater indistinct confusion in subordinate natures, from their subsisting in a more degraded order. For from whence could distinction arise, if the natures which constitute and perfect these, should be indistinct and confused? Again, the hypostasis of that which contains impartibly, and an uniform essence, attest the union of forms. For things possessing their hyparxis, in that which is impartible and uniform, subsist impartibly in the same. For how can that be divided, which is impartible and one? For natures of this kind subsist together, and penetrate totally through each other, without distance: since that which contains, is not distant; and one thing is not in this place, and another in that, as in things separated by interval from each other. But every thing at once subsists in that which is impartible and one: and consequently they all subsist in each other. All intellectual forms, therefore, subsist unitedly in each other, and each is at the same time distinctly separate from the rest.

COROLLARY.

But if any one besides the above demonstrations requires examples, let him contemplate the theorems resident in one particular soul; all which subsist truly in the same soul, in an essence destitute of magnitude, and are united to each other. For the soul does not contain the things resident in its nature, according to magnitude, and locally, but impartibly, and without distance, unitedly, and distinct. For the soul produces all things distinctly, and each at the same time separate and apart, without attracting any thing to itself from the rest, which unless they were always distinguished according to habit, would not be distinguished by the energy of the soul.

PROPOSITION CLXXVII.

Every intellect since it is a plenitude of forms, comprehends either more universal or more particular forms. And superior intellects contain in a more universal manner, whatever posterior intellects contain in a more particular manner. But inferior intellects, contain according to a more partial mode, whatever prior intellects contain more universally.

For superior intellects employ greater powers, because they are more uniform than secondary intellects. But inferior intellects, from their being more multiplied, diminish the powers which they possess. For such as are more allied to the one, being contracted in quantity, are superior in power to such as are posterior; while such as are more distant from the one possess a contrary property. Superior intellects, therefore, establishing a greater power, but a less multitude, produce more effects through forms, less according to quantity. [But[148] intellects posterior to these, produce fewer effects, through a greater multitude of forms, on account of their deficiency in power. If, therefore, superior intellects produce more effects, through a less number of forms, the forms which they contain are more universal.] And if inferior intellects, produce fewer effects through a greater multitude of forms, the forms which they contain, are more particular.

COROLLARY.

From hence it happens that the natures which are generated from the superior orders according to one form, are produced in a divided manner from secondary orders, according to a greater multitude of ideas. And on the contrary those natures which are produced from things subordinate, through many, and distinct forms, are produced by superior natures, through fewer, and more universal forms. And that which is universal and common, supernally accedes to all participants. But that which is divided, and peculiar proceeds from secondary natures. Hence secondary intellects by the more particular separation of characteristics, articulately distinguish, and attenuate the formations of primary intellects.

PROPOSITION CLXXVIII.

Every intellectual form, is the framer of 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 subsist in generation, and are corruptible. And hence every thing fabricated according to an intellectual form, is an intellectual eternal. For if it produces all forms posterior to such as are intellectual, through being; and if the being of intellectual forms is eternally the same, their productions also will subsist after the same manner, and will be eternal. Hence neither the genera which according to some particular time, are fabricated by a formal cause, nor things corruptible, so far as corruptible, possess a pre-existent intellectual form. For they would be void of corruption and generation, if they possessed their hypostasis, according to a pre-existent intellectual form.

PROPOSITION CLXXIX.

Every intellectual number is bounded.

For if there is another multitude posterior to this diminished according to essence, and so more remote from the one, while intellectual number is nearer to the one: and if that which is nearer to the one, is less according to quantity, and that which is far distant is more according to quantity; intellectual number also will be less than every multitude posterior to its nature. It is not, therefore, infinite: and so the multitude of intellects is bounded. For that which is less than another, is not infinite: because infinite, so far as infinite, is not less than any thing.

PROPOSITION CLXXX.

Every intellect is a whole, as composed from parts, and is united with others, and at the same time distinguished from them. But imparticipable intellect is simply universal; and contains in itself, as it were all parts universally. But each particular intellect possesses the whole as in a part; and thus contains all things particularly.

For if it is all things according to one thing; and if that which is all things according to one, is something particular alone: hence, the whole subsists in each of these particularly, on account of something particular, determinately predominating in them all.

PROPOSITION CLXXXI.

Every intellect which is participated is ether divine, as depending on the gods, or is intellectual only.

For if there is a divine and imparticipable intellect, that which is primarily allied to this, does not differ from it in both these respects; that it is not divine, and that it is not imparticipable. For things dissimilar in both these respects, cannot be conjoined with each ether. It is evident, therefore, that the medium between these, is partly similar to the first intellect, and partly dissimilar. Either, 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. And hence there will be some one intellect, divine, and at the same time participated. But it is requisite that there should be an intellect, not participating the divine unities, but intelligent only. For in every series, first natures, and which are conjoined with their unity, are able to participate their proximate superiors. But such as are far distant from their primary unity, cannot depend on the natures placed in an order proximately superior to their own. There is, therefore, both a divine intellect, and an intellect intellectual alone. And the latter subsists according to an intellectual characteristic which it possesses from its own unity, and from imparticipable intellect: but the former according to a union, which it receives from participated unity.

PROPOSITION CLXXXII.

Every divine intellect, which is participated, is participated by divine souls.

For if participation renders the participant similar, and causes it to be allied to that which is participated; it is evident that that which participates a divine intellect, must be a divine soul[149]. It is likewise evident that it must depend on a divine intellect, and that it must participate the deity which it contains, through intellect as a medium. For[150] intellect connects with deity (θεότης) its participant soul, and conjoins one divine nature with another.

PROPOSITION CLXXXIII.

Every intellect, which is participated indeed, but is intellectual alone, is participated by souls 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 we have already demonstrated. Nor are such as participate of an intellectual intellect susceptive of mutation. For every intellect is participated by natures, which are always intellectual, both according to essence, and according to energy; as is evident from the preceding propositions.