Note 104 — That INTELLECT is not the FIRST CAUSE.

This will be evident by considering that the one, or the first principle of all, must produce that which first proceeds from himself, by union (καθ’ ἕνωσιν.) And as his first production must be the most similar of all things to himself, and must be at the same time multitude (or in what respect would it differ from the one); hence it is necessary, that this progression must be no other than self-perfect unities. In consequence therefore of this sublime doctrine, as Proclus beautifully observes (Theol. Plat. p. 123.) there is one god, and many gods; one unity, and many unities prior to beings: and one goodness, and many goodnesses after this first good. It likewise follows that the first principle of all is a super-essential one; and that after this one, there are many super-essential unities. And we may consider every unity of beings, as the flower of some certain being; and as the summit and centre about which every being subsists. For a farther account and confirmation of this sublime doctrine, study the third book of Proclus on Plato’s Theology.