Book 4 — That INTELLECT is not the FIRST CAUSE.

PROPOSITION XXI.

Every order beginning from unity proceeds into some multitude co-ordinate to unity: and multitude of every order is reduced to one unity.

For unity possessing the relation of a principle, generates a multitude proper to itself. Hence one series, and one universal order descends from unity into multitude. For there would neither be any order, nor series, if unity was essentially barren. But multitude is again reduced into one common cause of all co-ordinates. For that which is the same in every multitude, does not proceed from one of the things which multitude contains: since that which emanates from one out of many; is not common to all, but is alone peculiar to the property of that one. Since therefore according to every order, there is both a certain communion, coherence, and identity, on account of which these are said to be co-ordinate, and those of another order, it is evident that the sameness of every order proceeds from one principle[103]. There is therefore in every order an unity prior to multitude, affording one reason, and series to the things ordered in itself, as well with respect to each other, as likewise to the whole. For admitting that among things contained under the same series, one thing is the cause of another, yet it is necessary that before all things, there should be a cause that the series is one, and that from it all things should be generated as co-ordinates; not that every thing may be a particular something, but may exist of this particular order.

COROLLARY.

From hence it is evident that both one and multitude, is inherent in the nature of body, and that one nature has many coherent natures, and that many natures depend on the one nature of the universe. And this property belongs to the order of souls, to begin from one first soul, and to descend into a multitude of souls, and to reduce multitude into one. And to an intellectual essence it is peculiar to possess an intellectual unity, and a multitude of intellects proceeding from one intellect, and intimately converted to its nature. And to the one prior to all things, a multitude of unities is present, and to unities themselves a return to the one. Hence after the first one, unities[104] subsists; intellects after the first intellect; souls after the first soul; and natures after universal nature.

PROPOSITION XXII.

Every thing which subsists primarily, and according to the nature of a principle, is in every order one; and is neither two, nor more than two, but is universally self-begotten.

For if possible let it be two; since the same absurdity will ensue should more than two be admitted. Then if it be two, it is either that which is composed from both unities; and in this case the first will be one and not two: or it is each of the unities. But in this case, either one of each, and not both, will be the first; or both will be equally the first. But if equally, neither of them will be the first: for if the one is first, but this one is not the same with the other, what order will it possess? For that subsists primarily, which is nothing else than what it is denominated. But each of these being different, the one from the other, each at the same time is, and is not that which it is said to be. But if these differ from each other, yet not with respect to that which is called first (for this primarily suffers identity), both will not be first; but that through the participation of which, both are said to be first.

COROLLARY.

From hence it is evident that the first being is one alone, and that there are not two, or more first beings. And that the first intellect is one alone, but that there are not two first intellects. And that the first soul is one; and in every particular species, the same conclusion will result: as for instance the first beautiful, first equal, and similarly in all the rest. In like manner there is the same demonstration, with respect to one first form of animal and man.