Book 4 — CONCERNING SOUL.

PROPOSITION CLXXXIV.

Every soul is either divine, or capable of being changed from intellect into a privation of intellect; or it always remains as a medium between these, and is at the same time inferior to divine souls.

For if a divine intellect is participated by divine souls, but an intellectual intellect, by those souls alone, which are neither divine, nor susceptive of a mutation from intellect into a privation of intellect (for there are souls of this kind, which sometimes understand, and are sometimes destitute of intelligence), it is evident that there are three genera of souls. And the first indeed are divine. But the second are not divine, yet they 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 souls are gods animastically, (ψυχικῶς, or according to the nature of soul). But all souls participating an intellectual intellect, are the perpetual attendants of the gods. And all souls susceptive of mutation, are some time or other attendants of the gods.

For if some souls possess a divine light, supernally illustrating their nature, but others are endued with perpetual intelligence, and others again, are sometimes only allotted this perfection: hence the first of these will among the multitude of souls, be analogous to the gods; but the second, will perpetually attend the gods, on account of their perpetually energizing intellect, and will depend on divine souls, to which they will have the same proportion, as that which is intellectual to that which is divine. And those which are sometimes endued with intelligence, will also sometimes attend the gods; but they will neither always participate intellect after the same manner, nor will they always be conversant with divine souls. For that which is only sometimes allotted intellect, cannot by any means always attend the gods.

PROPOSITION CLXXXVI.

Every soul is both an incorporeal essence, and separable from body.

For if it knows itself, and if every thing self-gnostic, is converted to itself, and every thing converted to itself is not a body (for every body is incapable of self-conversion), nor inseparable from body; for every thing inseparable from body, is not naturally adapted to be converted to itself, since through this, it would be separated from body; hence every soul, is neither a corporeal essence, nor inseparable from body. But that the soul, knows itself, is manifest. For if it knows things superior to itself, and is naturally adapted to know itself, it will much more know itself, through causes prior to its own nature[151].

PROPOSITION CLXXXVII.

Every soul is immortal and incorruptible.

For every thing which is capable in any respect of dissolution and dispersion, is either corporeal and a composite, or is allotted an hypostasis in a subject. And that indeed which is dissolved, is corrupted, as subsisting from many things. But that which is naturally adapted to subsist in another, when separated from its subject, vanishes into non-entity. But soul is both incorporeal, and external to every subject, residing in itself, and being converted to itself. It is, therefore, immortal, 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. For it either lives through soul, or through something else, and not through soul. But it is impossible, that it should live through something else alone. For every thing which is participated, either communicates itself, or something of itself to its participant. But if it should do neither of these, neither will it be participated. But soul is participated by that to which it is present: and that is called animated, which participates of soul. If, therefore, that which is participated confers life on animated natures, it is either life, or vital alone, or at the same time both life and vital. But if it is vital alone, and not also life, it will be composed from life, and non-life[152]: and thus it will neither know, nor be converted to itself. For life is knowledge[153]; and that which is gnostic, or endued with knowledge, so far as it is gnostic, lives. If, therefore, there is any thing in soul destitute of life, this something will not essentially possess a self-gnostic power. But if soul, is life alone, it will no longer participate an intellectual life. For that which participates of life, is vital, and not life alone; since that which is life alone, is first and imparticipable life. But life posterior to this, is vital, and at the same time life. And soul is not imparticipable life. It is, therefore, both life, and vital.

PROPOSITION CLXXXIX.

Every soul is self-vital.

For if it is converted to itself, and every thing self-convertive, is self-subsistent, soul also is self-subsistent, and sustains itself. But it is also both life, and vital, and its hyparxis is according to vitality. For to whatever natures it is present, it communicates life, through its essence. And if the participant is adapted to participation, it immediately becomes animated and vital; soul neither reasoning nor chusing, nor vivifying by reasoning and judgement, but by its essence alone communicating life to the participant. Hence the being of soul, is the same with its life. If, therefore, it possesses being from itself, and this is the same with its life, it will essentially possess life, and will afford life to itself, and will possess life from itself. But if this be the case, soul will be self-vital.

PROPOSITION CXC.

Every soul is a medium between natures impartible, and such as are divisible about bodies.

For if it is self-vital, and self-subsistent, and has an hyparxis separate from bodies, it is separated from, and is more excellent than all partible natures, subsisting about bodies. For these are entirely inseparable from their subjects; because they are divided together with divisible weights, depart from themselves, and their own impartibility, and are co-extended with bodies. And though they subsist in vital natures, yet these are not the lives of partible essences, but of their participants: and though they abide in essence and forms, yet these are not their own forms, for they are forms of formed natures. Soul, therefore, is a self-subsisting, and self-vital essence; it is likewise a knowledge, gnostic of itself, and according to all these separable from bodies. But it likewise participates of life: and if this be admitted, it likewise participates of essence. But it participates also of knowledge from other causes. And hence it is evident, that it is worse than impartibles, because it is filled with life externally: and if with life, it is evident that it is also externally replenished with essence. For prior to every particular life, imparticipable life, and imparticipable essence subsists. But it is likewise manifest that soul, is not the first gnostic nature. For every soul so far as soul, possesses life indeed, but not knowledge also from its existing as soul. For certain souls, while they remain as souls, are at the same time ignorant of beings. Soul, therefore, is not the first gnostic nature, nor does it possess knowledge on account of its essence. And hence it possesses an essence the second from those, which are primarily, and essentially gnostic. Since, therefore, the essence of soul is divided from its knowledge, it does not rank among natures purely impartible. But it has been demonstrated, that neither does it subsist in the order of things divisible about bodies. It is, therefore, situated between both.

PROPOSITION CXCI.

Every participable soul possesses an eternal essence, but its energy subsists in time.

For either it possesses both eternally, or both temporally; or one eternally, but the other temporally. But it cannot possess both eternally: for on this hypothesis, it would be an impartible essence; and the nature of soul would differ nothing from an intellectual hypostasis; viz. a self-motive from an immoveable nature. Nor can it possess both its energy and essence in time: for thus it would be generated alone; and would neither be self-vital, nor self-subsistent. For nothing measured by time is essentially 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 a participant of time. It is either, therefore, eternal according to essence, but participating of time, according to energy; or the contrary. But this latter hypothesis is impossible. Every participable soul, therefore, is allotted an eternal essence, but possesses an energy according to time.

PROPOSITION CXCII.

Every participable soul, ranks in the number of eternal beings, and among the first of generated natures.

For if it is eternal according to essence, it is true being according to its hyparxis, and is a perpetual being. For that which participates of eternity, participates likewise of perpetual being. But if it subsists in time according to energy, it is generated. For every thing participating of time, is always in generation (or in becoming to be) according to the prior and posterior of time, and is not at once, that which it is, but the whole of it is 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 entirely generated, is more remote from eternal natures.

PROPOSITION CXCIII.

Every soul subsists proximate to intellect.

For if it possesses an eternal, and immutable essence, it proceeds from an immoveable essence: since that which proceeds from a moveable essence, is entirely changed according to essence. The cause, therefore, of every soul is immoveable. But if it is proximately perfected by intellect, it is also converted to intellect, and participates the knowledge, which intellect confers on the natures able to participate cognition. For all knowledge proceeding from intellect, is inherent in all the natures, in which intellect resides. But that to which all things are naturally converted, is the source of their progression according to essence. Every soul, therefore, proceeds from intellect.

PROPOSITION CXCIV.

Every soul possesses in a secondary manner, all the forms, which intellect primarily contains.

For if it proceeds from intellect, and intellect is the fabricator of soul; and if intellect subsisting immoveably produces all things; it will also impart to soul, which it constitutes, the essential reasons of all things which it contains. For every thing which operates through essence, imparts secondarily to its production, that which it is itself primarily. Soul, therefore, contains in a secondary manner the representations of intellectual forms.

PROPOSITION CXCV.

Every soul is all things, containing sensible natures, after the manner of an exemplar; (παραδείγματικῶς) but intelligibles after the manner of images (είκονικῶς).

For subsisting as a medium between natures impartible, and such as are divided about bodies; it produces and constitutes the latter of these; but establishes in itself the prior causes from which it proceeds. Hence it previously receives after the manner of an exemplar the natures to which it is prior as their cause: but it possesses through participation, and as the blossoms of first natures, the causes of its subsistence. It previously receives in its essence, therefore, through cause all sensible natures, and contains immaterial reasons of things material, incorporeal of such as are corporeal, and indistant of such as are distinguished by interval. But it contains intelligibles after the manner of an image, and receives partibly, their impartible forms, such as are uniform variously, and such as are immoveable according to a self motive condition. Soul, therefore, is all beings; containing such as are first through participation, but such as are posterior to its nature, after the manner of an exemplar.

PROPOSITION CXCVI.

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

For if every soul is eternal according to essence, and through its essence first animates some particular body, it will always animate this body: for the essence of every soul is immutable. But if this be admitted, that which is animated must be always animated, and must always participate life. But that which always lives, is perpetual by far the first of all things[154]. And that which is perpetual is eternal. Hence that body which is first animated, and which first depends on soul, is eternal. But every participable soul is primarily participated by some particular body; since it is not imparticipable, and essentially animates its participant. Every participable, or participated soul, therefore, uses a body primarily eternal, without generation, and incorruptible according to essence.

PROPOSITION CXCVII.

Every soul is an essence vital and gnostic, and a life essential, and gnostic, and is both knowledge, essence, and life. It likewise contains all things together, the essential, the vital, and the gnostic; and all in all, and each separate and apart from the rest.

For if it has a middle subsistence between forms impartible, and such as are divisible about bodies; it is neither so impartible as all intellectual natures, nor so partible, as corporeal forms. Since, therefore, both essences, lives, and cognitions, are distributed in corporeal natures; all these subsist impartibly in souls, unitedly, and incorporeally, and are at the same time all things, on account of their immateriality, and impartibility. And since all things subsist in intellects according to union, they are distinguished and divided in souls. All things, therefore, subsist together, and apart in soul. But if all impartibles subsist together and in one, they mutually penetrate through each other: and if separate they are again divided without confusion; so that each subsists by itself, and all in all. For in essence there is both life and knowledge: since if essence was essentially deprived of life and knowledge, every soul would not know itself. And in life there is both essence and knowledge. For life without essence and knowledge belongs to material lives, which are neither able to know themselves, nor are sincere and pure essences. And knowledge which is both destitute of essence and life, is incapable of self subsistence. For all cognition belongs to that which is vital, and which is allotted essence essentially.

PROPOSITION CXCVIII.

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

For since it is measured by time it both participates a measure and bound of motion, and proceeds according to number. But because it is always moved, and this always, is not eternal[155], but temporal, it is necessary that it should use periods. For motion is a certain mutation from some things into others. But beings are terminated by multitudes and magnitudes. And these being terminated, there can neither be an infinite mutation, according to a right line, nor can that which is always moved proceed according to a finished progression. Hence that which is always moved will proceed from the same to the same; and will thus form a period in its progression.

PROPOSITION CXCIX.

Every mundane soul uses periods and restitutions of its proper life.

For if it is measured by time it operates transitively, and possesses a proper motion. But every thing which is moved and participates of time, when it is eternal, uses periods, revolves periodically, and proceeds from the same to the same. And hence every mundane soul, possessing motion and energizing according to time, will both possess periods of motion, and restitutions into its pristine state. For every period of eternal natures, returns to its pristine state.

PROPOSITION CC.

Every period of soul is measured by time. But the period of particular souls, is measured by some particular time: and the period of the first soul, since it is measured by time, is measured by universal time.

For if all motions contain prior and posterior, they participate of a period, and on this account of time. And that which measures all the periods of souls is time. But if the periods of all souls were the same, and about the same; the time of all would be the same. But if the restitutions of different souls are different, the periodic time of their restitutions also, is different. That the soul, therefore, which is first measured by time, is measured by universal time, is evident. For if time is the measure of every motion; the first motion, will entirely participate of time, and will be measured by the whole of time. For if universal time, did not measure its first participant, neither would it measure any thing else, according to the whole of itself. But that all other souls are measured by the more particular measures of universal time, is evident from what we have now demonstrated. For if they are more particular than the soul which first participates of time, they cannot accommodate their periods to universal time. But the multitude of their restitutions, will be parts of that one period and restitution, by which the first participant of time, returns to its pristine state. For the participation of a lesser power is more particular, but of a greater, more universal. Other souls, therefore, are not naturally adapted to receive a universal temporal measure, through one life; since they are allotted an order more remiss than that which is first measured by time, because they are allotted an inferior order.

PROPOSITION CCI.

All divine souls possess triple energies; one kind as souls; another as receiving a divine intellect; and a third kind, as depending on the gods. And they provide indeed for the universe, as gods; but they know all things through an intellectual life; and move bodies through a self-motive essence.

For since they naturally participate super-mundane natures, and are not simply souls, but divine souls, bearing before themselves an order analogous to the gods, in an animastic latitude; they will energize not only animastically, but also divinely; because they are allotted a deified summit in their essence, and possess an intellectual hypostasis, through which they are spread under intellectual essences. They energize, therefore, not only divinely, but also intellectually; possessing one energy according to the one, which they contain in the recesses of their natures, but another according to an intellectual operation. There is likewise present to these divine souls, an energy according to their proper hyparxis; which is motive of natures moved by others, but vivific of such as possess an adventitious life. For this is the proper employment of every soul; but such energies as intelligence and providence, they receive through participation.

PROPOSITION CCII.

All souls attending upon, and always following the gods, are inferior to divine, but more eminent than particular souls.

For divine souls participate of intellect and deity. They are, therefore, at the same time intellectual and divine, and preside over other souls, in the same manner as the gods preside over the universality of things. But particular souls are deprived of a suspension from intellect, because they are not able to participate proximately of a divine essence. For they would not fall from an intellectual energy, if they essentially participated of intellect, as we have previously demonstrated[156]. Hence the souls, which always follow the gods, are of a middle condition; participating indeed a perfect intellect, and through this surpassing particular souls, yet not depending on the divine unities. For the intellect which they participate is not a divine intellect.

PROPOSITION CCIII.

Of every animastic multitude, (i.e. a multitude belonging to souls) divine souls since they are greater than others in power, are contracted according to number. But such as always follow the gods, retain a middle order among all souls, both in power, and quantity. And particular souls, are inferior to others in power, but proceed according to a greater number.

For divine souls are more allied to the one, on account of a divine essence; but those of a middle order, through the participation of intellect. And those of the last order, are essentially dissimilar to those of the middle and first kind. But among eternal natures such as are nearer to the one, are more united in number, and are more contracted in multitude, than such as are more distant. But such as are more remote, are more multiplied. Hence the powers of superior souls, are greater, and have the same proportion to secondary souls, as that which is divine to that which is intellectual, and as the intellectual to the animastic nature. And the quantities of inferior souls, are more in number. For that which is more distant from the one, is a greater, and that which is nearer a less multitude.

PROPOSITION CCIV.

Every divine soul presides over many souls, the perpetual attendants on the gods; and over a still greater number of such as sometimes receive this order.

For if it is divine, it is requisite that it should be allotted an order, generative of all things, and first-operative among souls. For that which is divine, throughout all beings, presides over the universality of things. And it is requisite that it should neither alone preside over such souls, as perpetually follow the gods; nor alone over such as are sometimes their attendants. For if any divine soul alone presides over such souls as sometimes attend the gods, how can these be united with a divine soul; since they are entirely different from this, and neither proximately participate intellect, nor (by a much stronger reason,) the gods? But if it alone presides over such as perpetually follow the gods, how can the series proceed to souls, the partial attendants on the gods? For thus intellectual natures will be the last, and will be unable through their barrenness, both to perfect other natures, and reduce them to their original. It is necessary, therefore, that such souls as follow the gods, and energize through intellect, and are reduced to intellects more partial than divine intellects, should first depend from every divine soul. But the second to these are partial or particular souls, which are able through the former, as mediums, to participate intellect, and a divine life. For through those which always participate, those which sometimes participate a more excellent condition, are perfected. And again, it is necessary, that about every divine soul, there should be a greater number of souls which sometimes follow, than of those which always attend on the gods. For the power of unity, always proceeds into multitude, according to remission, and subjection; failing indeed in power, but excelling in number. Since in a similar manner every soul perpetually following the gods, presides over a greater multitude of particular souls, imitating a divine soul; and elevates many souls to the first-operative unity of the whole series. Every divine soul, therefore, presides over a multitude of souls, the perpetual attendants on the gods: but presides over a still greater multitude of such as are sometimes allotted this order.

PROPOSITION CCV.

Every particular soul has the same proportion to the soul to which it is subjected according to essence, as the vehicle of the one to the vehicle of the other.

For if there is a natural distribution of vehicles in all souls, it is necessary that the vehicle of every particular soul, should have the same proportion to the vehicle of a universal soul, as the essence of the one, to the essence of the other. But the distribution of vehicles is according to nature: for first participants are naturally conjoined with the things participated[157]. If, therefore, as a divine soul is to a divine body, so is a particular soul to a particular body, each being participated essentially; hence that is true, which was asserted in the beginning, that vehicles also have the same proportion, as their correspondent souls.

PROPOSITION CCVI.

Every particular soul, possesses a power of descending infinitely into generation, and of ascending from generation to being.

For if it sometimes follows the gods, but sometimes falls from its pursuit of a divine nature, and alternately participates of intellect, and a privation of intellect; it is evident that it is conversant by parts in generation, and with the gods. But since it does not reside with the gods, through an infinite time, neither will it be conversant with bodies, through the whole succeeding time. For that which has no temporal beginning, cannot have any end: and that which has no end, is necessarily without a beginning[158]. It remains, therefore, that every soul must perform periods, both of ascensions from generation, and of descensions into generation; and that this will never fail, through an infinite time. Every particular soul, therefore, is capable of descending and ascending in infinitum: and this passion never ceases to take place about every particular soul.

PROPOSITION CCVII.

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

For if it eternally depends on the soul, by which it is used, and is by a natural sympathy immutable according to essence, it is allotted a subsistence from an immoveable cause. For that which is produced from moveable causes, is wholly changed according to essence. But every soul possesses an eternal body, which is the first participant of its nature. Hence the cause of every particular soul[159], and consequently of its vehicle, is immoveable, and on this account super-mundane.

PROPOSITION CCVIII.

The vehicle of every particular soul, is immaterial, indivisible according to essence, and impassive.

For if it proceeds from an immoveable fabrication, and is eternal, it possesses an immaterial and impassive hypostasis. For such things as are naturally passive according to essence, are all of them changed, and material: and from their subsisting differently at different times depend on mutable causes. And on this account they receive an all various mutation, because they are moved with their primary causes. But that this vehicle is indivisible is manifest. For every thing which is divided, is corrupted so far as it is divided, because it relinquishes the whole, and departs from continuity and conjunction. If, therefore, the vehicle is essentially immutable, it will also be impassive, and indivisible.

PROPOSITION CCIX.

The vehicle of every particular soul descends indeed with the addition of material vestments[160]; but is conciliated with the soul, by an ablation of every thing material, and by returning to a form proper to its nature, and analogous to the soul by which it is employed.

For the vehicle indeed descends, assuming irrational lives, but in its ascent, casts aside all the powers of generation, with which it was invested in its descent, and becoming [pure returns to its proper form, and the pristine condition of its nature. It likewise[161]] imitates the lives of the souls which employ it as an instrument, and is every where moved in conformity, with their motions. And by its circulations, it represents the intellections of some souls, but the falling of others, through their inclination to the realms of generation; and the purgations of others through the revolutions which lead to an immaterial nature. But because it is essentially vivified by, and is connate with souls, it is all-variously changed along with their mutations; follows them every where; becomes passive, when they are exposed to passivity; returns with them when they are purified; and is elevated when they are elevated, and pursues its proper perfection. For every thing is perfected, when it pursues the perfection of its nature.

PROPOSITION CCX.

Every connate vehicle of the soul, possesses both a form and magnitude perpetually the same. But it appears to be both greater and less, and endued with 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 magnitude is derived from this cause: and each is immutable and invariable. But it appears differently at different times, as likewise greater, and less. Hence through the intervention of other bodies added from the material elements and again taken way, it exhibits a different appearance both in quantity and form.

PROPOSITION CCXI.

Every particular soul, descending into generation descends totally. Nor does any part of it remain on high, and another part descend.

For if any thing belonging the soul remains in the intelligible world, it either perpetually understands without transition, or transitively. But if without transition, it will be intellect, and not a part of the soul; and this particular soul will be that which proximately participates of intellect. But this is impossible. And if transitively, that which is perpetually, and that which is only sometimes intelligent, will form one essence. But this likewise is impossible: for all these differ, as we have previously shewn. Add too, the absurdity which results from supposing that the summit of the soul is perpetually perfect, and yet does not rule over the other powers, and give them perfection. Every particular soul, therefore, totally descends.

THE END.