Book 4 — Concerning the GRADATION OF BEINGS.

PROPOSITION XX.

The essence of soul is superior to all bodies; and an intellectual nature is superior to all souls: and the one itself is superior to all intellectual essences.

For every body is moved by another, but is naturally incapable of moving itself. But it is moved by itself, through the participation of soul: it likewise lives through soul, and by means of its presence, is after a manner self-motive; but when soul is absent it is alter-motive; because it is essentially endued with this nature, but soul is allotted a self-motive essence. For it imparts self-mobility to whatever it supervenes. But soul is much prior to that which it essentially imparts. It is therefore above bodies, as a self-motive essence: since these become self-motive through participation. Again, soul which is moved from itself has the second order from an immoveable nature, existing immoveable in energy; because a self-motive nature precedes all things that are moved, but an immoveable essence, all moving natures. If therefore soul which is self-motive, moves others, it is requisite that an immoveable mover, should be prior to soul. But intellect moves, existing immoveable, and always energising according to the same. For soul participates through intellect of eternal intelligence; in the same manner as body participates through soul of a self-motive nature. For if eternal intelligence, was primarily resident in soul, it would be inherent in all souls; in the same manner as a self-motive nature. And hence this is not primarily inherent in soul. It is therefore requisite, that a first-intellective nature should be prior to soul. Intellect therefore is prior to souls. But the one is prior to intellect. For intellect though immoveable, is not the one: since it understands, and energises about itself. But all beings of whatever kind, participate of the one, but all do not participate of intellect. For it is necessary that those natures should participate of knowledge, to whom a portion of intellect is present; because intellectual cognition, is the principle, and first cause of knowledge. Hence the one is superior to intellect; nor is there any thing superior to the one: for the one is the same with the good. But the good is the principle of all things, as we have demonstrated.