CHAPTER VI.
The mode of demonstration, therefore, pertaining to the one is, as we have said, twofold. For again, Plato delivers to us twofold names of the ineffable cause. In the Republic indeed he calls it the good, and demonstrates it to be the fountain of the truth which unites intellect and intelligibles. But in the Parmenides, he denominates such a principle as this the one, and shows that it gives subsistence to the divine unities. Again therefore, of these names, the one is the image of the progression of the whole of things, but the other of their conversion. For because indeed all things derive their subsistence and proceed from the first principle, on this account referring the one to it, we demonstrate that it is the cause of all multitude and every progression. For whence is multitude unfolded into light except from the one? But because again the progressions from it are naturally converted to it, and desire its ineffable and incomprehensible hyparxis, we denominate it the good. For what else is that which converts all things, and which is extended to all beings as the object of desire, but the good? For all other things subsist distributedly, and are to some beings honourable, but to others not. And every thing which in any respect whatever is said to have a subsistence aspires after some things, and avoids others. But the good is the common object of desire to all beings, and all things according to their nature verge and are extended to this. The tendency however of desiring natures is every where to the appropriate object of desire. The good therefore converts, but the one gives subsistence to all secondary natures. Let not, however, any one suppose that the ineffable can on this account be named, or that the cause of all union is doubled. For here indeed we transfer to it names, looking to that which is posterior to it, and to the progressions from, or the circular conversions to it. Because, indeed, multitude subsists from it, we ascribe to it the appellation of the one; but because all things even as far as to things that have the most obscure existence, are converted to it, we denominate it the good.
We endeavour therefore to know the unknown nature of the first principle, through the things which proceed from, and are converted to it; and we also attempt through the same things to give a name to that which is ineffable. This principle, however, is neither known by beings, nor is effable by any one of all things; but being exempt from all knowledge, and all language, and subsisting as incomprehensible, it produces from itself according to one cause all knowledge, every thing that is known, all words, and whatever can be comprehended by speech. But its unical nature, and which transcends all division, shines forth to the view dyadically in the natures posterior to it, or rather triadically. For all things abide in, proceed from, and are converted to the one. For at one and the same time, they are united to it, are in subjection to its union which is exempt from the whole of things, and desire the participation of it. And union indeed imparts a stable transcendency to all secondary natures, and which subsists in unproceeding conjunction with the cause of them. But subjection defines the progression of beings, and their separation from the imparticipable and first unity. And desire perfects the conversion of the subsisting natures, and their circular tendency to the ineffable. First natures therefore, being always entirely united, [to the ineffable] some more remotely, but others more proximately, and receiving through this union their hyparxis, and their portion of good, we endeavour to manifest through names the progression and conversion of the whole of things. But with respect to their stable comprehension, if it be lawful so to speak, in the first, and their union with the ineffable, this as being incomprehensible, and not to be apprehended by knowledge, those who were wise in divine concerns were unable to indicate it by words. But as the ineffable is primarily concealed in inaccessible places, and is exempt from all beings, thus also the union of all things with it is occult, ineffable, and unknown to all beings. For every being is united to it, neither by intellectual injection, [or projection] nor the energy of essence; since things which are destitute of knowledge are united to the first, and things deprived of all energy, participate according to their order of a conjunction with it. That which is unknown therefore in beings according to their union with the first, we neither endeavour to know, nor to manifest by names, but being more able to look to their progression and conversion, we ascribe indeed to the first two names, which we derive as resemblances from secondary natures. We also define two modes of ascent to the first, conjoining that mode which is through analogy with the appellation of the good, but that which is through negations with the appellation of the one; which Plato also indicating, in the Republic indeed calls the first the good, and at the same time makes a regression to it through analogy; but in the Parmenides establishing it as the one itself, he unfolds the transcendency of it which is exempt from beings, through negative conclusions. According to both these modes therefore, the first principle transcends both gnostic powers, and the parts of speech; but all other things afford us the cause of knowledge and of appellation. And the first principle indeed unically gives subsistence to all the unions and hyparxes of secondary natures; but the things posterior to this cause participate of it in a divided manner. These also, as we have before observed, become multiplied by abiding, proceeding and returning; but the one is at once perfectly exempt from all the prolific progressions, convertive powers, and uniform hypostases in beings. What the modes therefore are of the doctrine about the first, and through what names Plato endeavours to indicate it, and whence the names and the modes of this indication which is unknown to all things are derived, is, I think, through what has been said sufficiently manifest.