CHAPTER IX.
In the next place let us show what the third[180] thing is which presents itself to the view from these principles. It is every where therefore called that which is mixed, as deriving its subsistence from bound and infinity. But if bound is the bound of beings, and the infinite is the infinite of beings, and beings are the things which have a subsistence from both these, as Socrates himself clearly teaches us, it is evident that the first of things mingled, is the first of beings. This, however, is nothing else than that which is highest in beings, which is being itself, and nothing else than being. My meaning is, that this is evident through those things by which we demonstrate that what is primarily being, is comprehensive of all things intelligibly, and of life and intellect. For we say that life is triadic vitally, and intellect intellectually; and also that these three things being life and intellect are every where. But all things presubsist primarily and essentially in being. For there essence, life and intellect subsist, and the summit of beings. Life however is the middle centre of being, which is denominated and is intelligible life. But intellect is the boundary of being, and is intelligible intellect. For in the intelligible there is intellect, and in intellect the intelligible. There however intellect subsists intelligibly, but in intellect, the intelligible subsists intellectually.
And essence indeed is that which is stable in being, and which is woven together with the first principles, and does not depart from the one. But life is that which proceeds from the principles, and is connascent with infinite power. And intellect is that which converts itself to the principles, conjoins the end with the beginning, and produces one intelligible circle. The first of beings therefore is that which is mingled from the first principles, and is triple, one thing which it contains subsisting in it essentially, another vitally, and another intellectually, but all things presubsisting in it essentially. I mean however by the first of beings essence. For essence itself is the summit of all beings, and is as it were the monad of the whole of things. In all things therefore, essence is the first. And in each thing that which is essential is the most ancient, as deriving its subsistence from the Vesta of beings. For the intelligible is especially this. Since intellect indeed is that which is gnostic, life is intelligence, and being is intelligible. If however every being is mingled, but essence is being itself, prior to all other things essence is that which subsists as mingled from the two principles proceeding from the one. Hence Socrates indicating how the mode of generation in the two principles differs from that of the mixture says, “that God has exhibited bound and infinity.” For they are unities deriving their subsistence from the one, and as it were luminous patefactions from the imparticipable and first union. But with respect to producing a mixture, and mingling through the first principles, by how much to make is subordinate to the unfolding into light, and generation to patefaction, by so much is that which is mixed allotted a progression from the one, inferior to that of the two principles.
That which is mixed therefore, is intelligible essence, and subsists primarily from [the first] God, from whom infinity also and bound are derived. But it subsists secondarily from the principles posterior to the unical God, I mean from bound and infinity. For the fourth cause which is effective of the mixture is again God himself; since if any other cause should be admitted besides this, there will no longer be a fourth cause, but a fifth will be introduced. For the first cause was God, who unfolds into light the two principles. But after him are the two principles bound and infinity. And the mixture is the fourth thing. If therefore the cause of the mixture is different from the first divine cause, this cause will be the fifth and not the fourth thing, as Socrates says it is. Farther still, in addition to these things, if we say that God is especially the supplier of union to beings, and the mixture itself of the principles is a union into the hypostasis of being, God is also certainly the cause of this primarily. Moreover, Socrates in the Republic clearly evinces that the good is the cause of being and essence to intelligibles, in the same manner as the sun is to visible natures. Is it not therefore necessary, if that which is mixed is primarily being, to refer it to the first God, and to say that it receives its progression from him? If also the demiurgus in the Timæus, constitutes the essence of the soul itself by itself from an impartible and a partible essence, which is the same thing as to constitute it from bound and infinity; for the soul according to bound is similar to the impartible, but according to infinity, to the partible essence;—if therefore the demiurgus mingles the essence of the soul from these, and again separately, from same and different, and if from these being now preexistent, he constitutes the whole soul, must we not much more say that the first God is the cause of the first essence? That which is mixed therefore, proceeds, as we have said, from the first God, and does not subsist from the principles alone posterior to the one, but proceeds also from these, and is triadic. And in the first place indeed, it participates from God of ineffable union, and the whole of its subsistence. But from bound, it receives hyparxis, and the uniform, and a stable peculiarity. And from infinity, it receives power, and the occult power which is in itself, of all things. For in short, since it is one and not one, the one is inherent in it according to bound, but the non-one according to infinity. The mixture however of both these, and its wholeness, are derived from the first God. That which is mixed therefore, is a monad, because it participates of the one; and it is biformed, so far as it proceeds from the two principles; but it is a triad, so far as in every mixture, these three things are necessary according to Socrates, viz. beauty, truth, and symmetry. Concerning these things however, we shall speak again.
In what manner, however, essence is that which is first mixed, we shall now explain. For this is of all things the most difficult to discover, viz. what that is which is primarily being, as the Elean guest also somewhere says; for it is most dubious how being is not less than non-being. In what manner therefore essence subsists from bound and infinity must be shown. For if bound and infinity are superessential, essence may appear to have its subsistence from non-essences. How therefore can non-essences produce essence? Or is not this the case in all other things which subsist through the mixture of each other? For that which is produced from things mingled together, is not the same with things that are not mingled. For neither is soul the same with the genera, from which, being mingled together, the father generated it, nor is a happy life the same with the life which is according to intellect, or with the life which is according to pleasure, nor is the one in bodies the same with its elements. Hence it is not wonderful, if that which is primarily being, though it is neither bound nor infinity, subsists from both these, and is mixed, superessential natures themselves not being assumed in the mixture of it, but secondary progressions from them coalescing into the subsistence of essence. Thus therefore being consists of these, as participating of both, possessing indeed the uniform from bound, but the generative, and in short, occult multitude from infinity. For it is all things occultly, and on this account, is the cause of all beings; which also the Elean guest indicating to us, calls being the first power, as subsisting according to the participation of the first power, and participating of hyparxis from bound, and of power from infinity. Afterwards however, the Elean guest defines being to be power, as prolific and generative of all things, and as being all things uniformly. For power is every where the cause of prolific progressions, and of all multitude; occult power indeed being the cause of occult multitude; but the power which exists in energy, and which unfolds itself into light, being the cause of all-perfect multitude. Through this cause therefore, I think, that every being, and every essence has connascent powers. For it participates of infinity, and derives its hyparxis indeed from bound, but its power from infinity. And being is nothing else than a monad of many powers, and a multiplied hyparxis, and on this account being is one many. The many however subsist occultly and without separation in the first natures; but with separation in secondary natures. For by how much being is nearer to the one, by so much the more does it conceal multitude, and is defined according to union alone. It appears to me also that Plotinus and his followers, frequently indicating these things, produce being from form and intelligible matter, arranging form[181] as analogous to the one, and to hyparxis, but power as analogous to matter. And if indeed they say this, they speak rightly. But if they ascribe a certain formless and indefinite nature to an intelligible essence, they appear to me to wander from the conceptions of Plato on this subject. For the infinite is not the matter of bound, but the power of it, nor is bound the form of the infinite, but the hyparxis of it. But being consists of both these, as not only standing in the one, but receiving a multitude of unities and powers which are mingled into one essence.