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On The Genera of Being , The Second 
Περι Tov Γενῶὼν Tov Ovtoc Δεύτερον 

1. Then since we have spoken about those that are considered to be The Ten Genera , 
de Ere λεγομενῶν περι τῶν EMEOKENTOL SEK YEVOV, 
and since we have also spoken about those who bring all Beings into One Genus by positing 
Four Species as if they were under The One , then it will follow for us to say , how in the world 
TETTAPH ELON] OLOV VIO TOEV, SEQVEIN ἀκολοῦθεν εἰπεῖν, TL ποτε 
the established opinions/reputations about these appear to us , while trying to Lead us back to the 
TOA SOKOVVTA περι TOVTOV φαϊνεται ἡμῖν TELPMLEVOLG ἀναγεῖν ἡμῖν εἰς τὴν 
doctrine of Plato . Thus on the one hand, if it was necessary to posit that The Being , is One , 
dsogav Πλατῶνος. ovv μὲν ει εδει τιθεσθαι το ον εν, 
then there would be no need to investigate , whether or not there is One Genus over All , nor if 
αν οὐδεν εδει ζητειν, ει οὔτ᾽ εν YEVOG ETL πασιν, οὔτε EL 
the Genera cannot be posited under one , nor if there are Causes , nor if the Causes and the 
yevy| μη vo’ εν, οὔτ᾽ EL αρχας, , OVTE EL TAG APYAG και 
Genera must be posited to be The Selves , nor if the Genera and the Causes are The Selves , or if 
γεν δεῖ τιθεσθαι τας αὐτας, οὔτε εἰ τὰ γένῃ καὶ ἀρχὰς TAALTA, ἢ 
on the one hand , All the Causes are also Genera , while on the other hand , the Genera are not 
μεν απασας τας ἀαρχας καὶ γενῆ, δὲ τα γενῆ οὐκ 
All Causes , or the other way round , or if in each group some Causes are also Genera and some 
apxac,n OVATAALV , ἢ εφ’ EKOATEPMV τινας HEV ἀαρχας καὶ YEVN καὶ TIVO 
Genera are also Causes , or if in one group all of the others are also other , but in the other group 
γενΊ καὶ αἀρχᾶς, ἡ EML μεν παντα TOV ETEPWV καὶ θατερα, δὲ ETL 
only some of the others are also other. But since we maintain that The Being , is not One -- 
TIVO τῶν ETEPMV καὶ OOTEPA. SE EMEL φαμεν το ον οὐχ ἕν - 
both Plato and others have explained the reason why this is 50 -- and so it becomes , equally 
καὶ Πλατῶνι καὶ ETEPOLG = ELPTTOLL διοτι τῶ δὲ-- καὶ γίγνεται ισῶὼς 
necessary to enquire about these matters before setting down in the middle , what number 
ἀναγκαῖον ἐπισκέψασθαι περι TOUTMV TPOTEPOV θεντας εἰς μέσον, τινὰ αἀριθμον 
we say there are and in what way . Therefore , since we are enquiring about The Being or 
Aeyouev καὶ πῶς. ουν επει ζητοῦμεν περι τοῦ οντος ἡ 
about The Real Beings , it is necessary to first Distinguish between them in the following way . 
τῶν OVTOV , ἀναγκαῖον πρῶτον διελεσθε παρ᾽ αὕτοις ταδὲ, 
First , what we say is The Being , in regards to which the investigation would presently be 
τε τι λέγομεν =TOOV , περι οὐ ἡ σκέψις νυνι 
Correctly brought into being , and secondly , what others opine Being to be , thus we say that 
ορθως γινοῖτο, τε μὲν τι OAAOIG SOKEL ον εἰναι, δὲ λέγομεν 
(they opine) Self is coming to be , but never Truly Is . Thus one must Intellect these Genera as 
QUVTO γινομξνον ELVA , δε OVSETOTE OVTMSG OV. dE SEL νοεῖν ταῦτα 
being Distinct from one another , not as if there was a certain genus that was divided into these , 
διηρημενα απ’ AAANAM@V οὐχ WS τι γένους TOD διηρημενοῦ εις ταῦτα, 

nor to think that Plato made a division in this way . For it is absurd to posit The Being 
ουδ᾽ οἴεσθαι Tov Πλατῶνα πεποιήκεναι OvtTMs . Tap γελοῖον θεσθαι TO OV 
with that which Is not under one genus , just as if someone were to posit Socrates and his 
τῶ οντι μη vd’ εν ὥσπερ τις θειτο LOKPATNH καὶ τουτοῦυ 
image under the same genus . For “to Distinguish” in this place , is to Posit that which is 
τὴν ELKOVA VIO TO ALTO. γὰρ TO ’᾽διελεσθαι’ ἐνταῦθα εστι θειναι το 
marked-off by boundaries and set-apart , and to say that what appears to be Being , is not Being , 
αφορισαι καὶ XWPIG, καὶ εἰπεῖν TO δοξαν εἰναι ον ELVOL ODK OV , 
by pointing-out to them that That which Is Truly Being is something else . And by prefixing 
ὡς VTOSELEAVTH αὐτοις τὸ αληθως ον €lVOL GQAAO . καὶ προστιθεις 
The “Always” to The Being he indicated , that The Being must be of such a kind, so as 
το OEL’ τῷ OVTL vmEdElEEV, ὡς TOOV SELELVOL τοιοῦτον, οἷον 
to “Never” falsify The Nature of The Being . Surely then , by speaking about This Being , 
μηδεποτε ψευδεσθαι τὴν OVOLV TOD OVTOG. δὴ λέγοντες περι TOVTOD TOD OVTOG 
we must also consider about This Being that It is not-One ; then afterwards , if it seems proper , 
καὶ σκεψομεθα περι TOVTOV OVTOG MG OLXEVOG: SE VOTEPOV , εἰ SOKEl , 
we shall also say something about generation and becoming and the perceptible Kosmos . 
ἐροῦμεν και τι περι γένεσεῶς καὶ τοῦ YLVOLEVOV καὶ αἰσθητου κοσμου. 

2. Therefore , since we say that That which Is , is not-One , then is It a certain Number 
OvDV Emet φαμεν OVX EV APA TIVO αριθμον 

or infinite ? For surely then how do we mean That which Is not-One ? Or do we mean that It Is 

ἢ αἀπεῖρον ; yap δη πῶς το οὐχ εν; ἢ Aeyouev 

at the same time One and Many, and that It is a Many-Colored One by Containing Its Many 
αμα εν καὶ TOAAG , καὶ τι ποικιλὸν εν EXOV ταπολλὰ 

in One . So then it is necessary that This which is One in this way , must either Be One 

ElIG EV. τοιῦυν αναγκη τοῦτο TO ἕν οὕτως η ELVOLL EV 

by Being The Genus , or then , by The Beings Being Ideas/Species/Kinds of Self , by which 

TW γένει δ᾽ TO οντὰ εἰδή αὐτου, οιἰς 
It Is Many and One ; or that there be more Genera than One , but that All The Genera 
TOAAM καὶ EV, ἢ πλειὼ γένη evoc, de τὰ πανταὰ 
be under One Genus , or on the one hand , that there are Genera aplenty , but on the other hand , 
vo’ εν ,. ἢ μεν γενῇ πλειω δε 

that no other be under another , but that each of those contained by Self , whether they are lesser 

UNSEV αλλο VT’ ἀλλο, AAA’ EKAGTOV τῶν περιεκτικὸν DI’ αὐτο, ELTE OVTOV EAATTOVOV 

Genera or Species of Selves and with many individuals under them , and so all together bring to 

γενῶν ἢ ELOMV AVLTOV καὶ ατομῶν VIO TOVTOIG, καὶ αἀπᾶντὰ εἰς 

Completion One Nature , The Intelligible Kosmos , which we surely call The Being ; 


The Underlying Structure that is composed out of All. Surely then, if this is so , then These 

TV σύυστασιν ειναῖ εκ TOVTOV . én ELTOVTO ταῦτα 

must not only be Genera , but They must at-once also be Causes that belong to The Being . 

οὐ μονον ειναι γένη, CAA αμὰ καὶ APYAG VAAPXELV του οντος, 

On the one hand , there must be Genera , because there are other lesser genera under Them and 
μεν γενῆ, OTL αλλα ἐλάττω γενῆ VIE? αὐτὰ καὶ 

after this species and many individuals ; but on the other hand , there must be Causes , if The 

μετα τοῦτο ELEN καὶ ατομαὰ : de αρχας το 

Being is thus composed of Many and The Whole arises out of These (Par 142A-E) . If then 

ον οὕτῶὼς EK πολλῶν καὶ TOOAOV VIAAPXEL EK τουτῶν . εἰ μεντοι 
on the one hand , there were Numerous Principles out of which , The All was made , and so 
μεν Ὧν πλειω εξ ὧν, τοπαν εποιξι 
on the other hand , if The Wholes came together not having anything else under Selves , then 

They would be Causes , but would not be Genera ; such as if someone made the sense 

αν σαν αἀρχαι,δὲ av οὐκ γενῆ: οἷον εἰ TIC εποῖει TO αἱσ- 
world out of the four elements , fire and such as these : for these would be causes , but not 
πθητον EK τεσσαρῶν , NVPOG καὶ τῶν TOLOVTOV : γὰρ ταῦτα AV NOaV apxo , dE OD 
genera . Unless genus is used like a homonym ; so then by saying that they are a kind of genera , 

γένῃ : εἰ UN TO γένος ομωνυμῶς . τοιῖνῦν λέγοντες EVOL TIVO γένῃ 
and that these same genera are also causes ; accordingly then , on the one hand shall we mix 
TO αὐτὰ γενΏ καὶ αρχᾶς, αρα μεν μιγνυντες 

together All the genera with each other , and each cause along with those under selves , and thus 
OMOD τὰ παντα TH γένη ἀλλήλοις, EKOKOTOV ETA τῶν υπ᾽αῦυτα, δ᾽ 
shall we make and shall we complete the whole by mixing together everything ? But then 
each one/everyone will be potential/inactive , not actual/active , nor will the Self of each one 
be in a Pure State . So then shall we let the genera go and let them mix with each and all ? 
καθαρον . GAAAM EQOOLEV TH γένη δὲ ταμιξομεν καθεκαστον ; 
What then , will be The Genera By-Themselves ? Or will they also be By-Themselves and 
Pure , and their mixed-up members not banish Selves ? And how can this be ? Or rather 
καθαροα,, KAL TOA μιίχθεντὰ οὔκ απολεῖ αΥὐτα ; καὶ πῶς > ἢ μὲν 
we will discuss this later (Chap 19 12-17) , but now , since we have agreed that there are Genera , 
εις ταῦτα VOTEPOV ; δ᾽ νυν ETEL συγκεχωρηκαμεν καὶ ELVA YEVN 
and even more that there are also Causes οἵ The Ousia and are Causes and Structured 
καὶ προσετι KOU αρχας TNS OVOLAG καὶ αἀρχας καὶ OVVOECIV 
In Another Way (Super-Essentially) . Therefore first of all , it must be stated how many Genera 
we say there are and how we distinguish Selves from each other and not bring Them under One , 
λέγομεν και πῶς διίσταμὲεν ALTA απ’ CAANAMV KOLODY MYOWEV υπ᾽ εν, 
just as if they came together by mere chance and created some one thing ; although it would be 
ὥσπερ συνελθοντα εκ τύυχῆς καὶ πεποιηκοτὰ εν TL: καῖτοι 
much more Elegantly-Reasonable if They came together under One. Thus on the one hand, if 
TOAAG εὐλογώτερον vo’ εν. τε μεν ει 
it was possible for All of Them to be Species of The Being , along with the many individuals 
Ὧν οἷον ONAVTA  ElVOL ELON τοῦ οντος καὶ τὰ αἀτομα 
that are subsequent to Them , and there be nothing outside of These , then perhaps it might be 
εφεξης τοῦτοις καὶ μηδὲν EFM τουτῶν, 1006 αν ἣν 
possible to create in this way. Whereas on the other hand , seeing that such an arrangement 
ποιεῖν οὔτως. δε ἐπειδὴ τοιαῦυτη TN θεσις 
is the abolition of Ousia Herself —for the species would not be species , nor generally 
EOTLV ἀαναῖρεσις αὔὕὔτης πγὰρ THEL6N οὔδε EOTAL εἰδὴ , 00d’ ολῶς 
would there be many under one , but all would be one , nor would there be an other or others 

πολλαὺ vO’ EV, αλλαπαντὰ EV, UN OVT@V ETEPOD ἢ ETEPM@V 
outside of that one . For how could The One come to be Many , so as to generate species , unless 
€FW EKELVOD τοῦς EVOG : YAP πὼς KV TO EV EYEVETO πολλοὶ, MOTE καὶ γεννησαῖ E157 , εἰ μη 
there was something else besides Self ? For One could not by Itself be Many , unless something 
Ὧν τι QAAO παρ᾽ στο; γὰρ οὐ εαύτω πολλα, ξεἰμη τις 

were to cut It up as if It were a magnitude ; but even so The Cutter would thus be Another . 
κερματιζει ως μξγεθος : ἀλλα καὶ TO κερματιζον οὐτῶς ετερον. 
But if Self is going to cut or generally to divide , then It will be divided before the dividing . 
δ᾽ EL αὐτο κερματιζει ἡ ολῶς SLAIPNOEL , EOTOHL SINPNLEVOV TPO TOD διαιρεθηναῖι. 
Therefore , on the one hand , for this and for many other reasons , we must abandon the notion of 
OvV μεν ταῦτη καὶ δι’ πολλα AAAD αποστατεον του 
“one genus” , and also because it is not possible to take each and every thing at all and call it 
“Ἐν γένος, καὶ OTL οὐχ OLOVANOBEVEKAOTOV OTLODV τε λεγειῖν 
either Being or Ousia . Whereas on the other hand , if one does call it being , then one will assign 
ἢ ον 7 οὔὐσιαν. δε ει τις λεὲεγοι ον, φησει 
the being accidentally , as if one were to call The Ousia white (Phaedrus 2470) ; for one 
TO σῃυμβεβήηκεναι, OLOVEL AEYOL τὴν OVOLAV λευκὸν : yop 
does not speak as if She were white (Pure/Colorless) . 
Ov λξγει OmEp λευκὸν 

3. Surely then on the one hand , we say that there are numerous Genera , and numerous , 
én μεν λέγομεν etvor Πλειῶ καὶ πλειω 
not by accident . Is it not the case then , that They arise from One. Or, even if They arise from 
OVD κατα TOXNV . OVKOUDV ad’ EVOG. ἢ. καὶ ει ao’ 
One , but not one that has been predicated according to Selves in That which Is , nothing keeps 
evoc, δὲ οὐ κατηγοροσυμενου κατ’ αὐτῶν εν TMELVOL, οὐδὲν κωλύει 
each Self from being a separate Genus by not having the same form as another . Take notice then 
EKAGTOV αὐτο εἰναι χῶρις γένος οὐχ OV opoeideg αλλ. ap’ οὐν 
on the one hand , is This One which is Outside of The Genera which have come into Being from 
μεν τοῦτο εξωθεν τῶν γενῶν γενομενῶν 
Their Cause , while on the other hand , It is not predicated by whatever the others are ? Yes , It 
TO αἴτιον, de μη κατηγοροῦυμενον EV TH TL τῶν CAAMV εστιν ; μεν TO 
Is Outside ; for The One Is Beyond , so as not to be numbered with Those that are Generated , 
Ἢ eM :γὰρ TOEV επεκεινα, WC αν μη συναριθμοῦμενον τοῖς γένεσιν, 
if indeed The Others exist through Self , which are on Equal Terms with Each other in regards to 
ει τὰ AAG δι᾽ ALTO, α εἰναι ETLONG αλληλοις εις 
being Genera . And how is it that That One is not numbered with Them ? Since we are looking 
το γένη. KOU πῶς εκεῖνο οὐ συναριθμηταῖι ; nN ζητοῦμεν 
for Beings , not for That which is Beyond Beings . So on the one hand , so much for This One . 
TH OVTA, OD το ἐπέκεινα. ουν μεν OVTWG τοῦτο: 
but on the other hand , what about The One which is numbered with The Others ? About which 
δε τι το σσυναριθμοσῦυμενον ; εφ᾽ οὐ 
someone might also wonder, how It is numbered with Those of whom It Is The Cause . If on the 
τις αν και θαυμάσειεν, πῶς συναριθμοσῦυμενον τοις OLTLATOLG . εἰ 
one hand , Self and The Others were under one genus, then this case is absurd ; but if on the other 
μεν QVTO καὶ τὰ αλλα υφ’ ενγενος, OTOTOV > eu δὲ 

hand , It is numbered with Those of which It Is The Cause , as if Self were The Genus and The 
σσυναριθμειται οις αἴτιον, ὡς ALTO το γένος καὶ τὰ 
Others were Subsequent — and The Subsequent are Different from Self , and Self is not predicated 
αλλα εφεξζης --καὶ τα εφεξῆς εστι διαφορα προς αὐτο, καὶ οὐ κατηγορειται 
of Selves as Their Genus nor anything else related to Selves — then They must also be Genera, if 
αὐτῶν ὡς γένος οὐδ’ τι αλλο KOT’? αὐτῶν -ὀ CAVAYKN καὶ εἰναι γενη 
They have others under Themselves . For if you were to start walking , then walking would 
EXOVTH vo αὐτὰ. γαρεισυ eyevvac το βαδιζειν, το βαδιζειν av 
not be classed under you as its genus ; and if there was nothing else before self as its genus , but 
ovde NV vTO σε YEVOG : Καὶ εἰ ἣν UNSEV ἀλλο προ αὕὔτου ὡς αὐτοῦ γενος, δε 
there were walking things after self , then walking would be a genus among The Beings . But 
TO μεταῦυτο, το βαδιζεῖιν αἀνὴν γένος εν τοιςοῦυσιν. δε 
generally , The One must not even be asserted to be The Cause of The Others , but perhaps They 
OAS TO εν οὐδὲ OOATEOV ELVAL αἴτιον  TOLC CAAOIC, AAA’ τισῶὼς 
are more like Parts of Self and more like Elements of Self , and are All One Nature (Rep 540a) 
OLOV HEPN αὐτου καὶ οἷον στοιχειὰ αὐτου KOLTOAVTO μῖαν φυσιν 
that has been divided into Parts by our after-thoughts , but Self Is , by a Wonderful Power 
μεριζομεένην ημῶν ταῖς επινοιαιῖς, δε αὐτο ELVAL VIO θαυμαστῆς SLVALLEMS 
One-in-All , both by Coming-into-Light Many and by Coming-to-Be Many , such as when Self 
EV εἰςπαντα, καὶ φαϊνομεένον πολλα καὶ γίνομενον TOAAGM , οἷον οταν 
is-in-Motion according to The Full-Intellect of Her Nature , Self makes The One be not-One 
κινήθη KATH τὸ TMOADVODV τῆς φυσεῶς, ποιεῖν TO EV EOVOL LN EV, 
and such as when we bring forward parts of Self to posit each of these parts “as one” and 
TE OLOV TNLAG προφεροντας μοιρας αὐτοῦ τιθεσθαι EKAGTOV ταῦτας EV καὶ 
ignorantly call it a “genus” , because we do not Know The Whole At-Once , but by bringing 
αγνοουντας AEYELV YEVOG OTL [UN ELOOLEV ολον αμα ,αλλὰα προ-- 
them forward , part by part , we join selves together again . But we are unable to contain Selves 
πφεροντὰς KOATOAMEPOG σσυναπτομεν αὐτὰ TAALV , οὐ δυναμενοι KATEXELV αὐτὰ 
for a long time since They hasten to Selves . For which reason we let them go again into 
ETL πολὺν χρονον OTEVSOVTA προς HLTA . διο μεθιεμεν παλῖν εις 
The Whole and we allow them to become One, or rather to Be One . But perhaps , these matters 
will be clearer when those also become known , by grasping how many Genera there are . For 
EOTAL σαφεστερα KOAKELVMV EYVMOLEVOV, λαβῶμεν οποσὰ τὰ γένη NV : yap 
in this way we will also know how They are . But since we should not just make statements 

OVTM καὶ TO πῶς. αλλ’ Ener SEL μὴ ATOOAGELS AEYOVTA 
in our discourse , but also be impelled to Intellection and come to an Understanding of what 
Aeyelv , GAA καὶ ιεναιϊ νοησιν και εις εννοιᾶὰν τῶν 
is being said , one must do it in the following way . 
λεγομεένῶν, ποιήητεον Wot . 

4. If we wanted to see The Nature of Body , such as what is The Nature of The Body of Self 
Et εβουλομεθα 1L5ELV την OVOLV σώματος, οἷον TL ἐστιν ἡ φυσις TOD σώματος αὐτου 
in This (Micro) Whole ,would we not know It thoroughly by a certain one of The Parts of Self , 

such as by a stone , since there is on the one hand , that which functioned as The Under-Lying- 
οἷον eMLALBOD WG EOTL μεν το WS πτυπο-- 

Reality of Self , and on the other hand , the Quantity , Magnitude and Quality of Self , such as 

πκειμενον αὐτου, δε TO ONOGOV , TO μέγεθος, TO SE ὁποῖον αὐτου, OLOV 
Its Color , and by looking upon every other body we might say , that on the one hand , there is 
TO χρῶμα, καὶ επὶιπαντος CAAOD σώματος αν ELMOMEV, ὡς μεν EOTLV 
such Ousia in The Nature of The Body , whereas on the other hand , that there is Quantity , 
OLOV OVOLH EV TH φύσει TO σώματος de TO EOTL ποσον, 
and Quality , and that on the one hand , They exist All Together , whereas on the other hand , 
δὲ TO TOLOV , μεν πανταομου, δε 
They are Divided by The Logos into Three , and so would The Three be One in that Body ? 
διαιρεθεντα τῷ AOYM εἰςτριὰα, καὶ av τὰ τρια εν σῶμα ; 
But if Motion was also present as a Natural Part of the constitution of Self , and if we were 
δὲ εἰ κινησις καὶ TAPNV συμφυτος TH συστάσει αὐτου, καὶ AV 
also to count this , then The Four would also be One, and so the one body would be Completed 
συνηριθμήησαμεν TOVTO , TH TETTAPH αν καὶ NV εν, καὶ TO EV TO σῶμα απηρτιστο 
by All the predicates in regards to The One and The Nature of Self . Surely then , in the same 
απασι τοις προς τοὲν καὶ τὴν φυσιν αὐτου. δη TO QVTOV 
way , seeing that The Logos is about Intelligible Ousia and The Genera and Causes that are 
τροπον, ἐπειδὴ OAOYOG περι VONTNS οὐὔσιας καὶ TOV YEVOV καὶ ἀρχῶν EOTLV 
There , one must Remove the generation within bodies and the knowing through sense 
EKEL , XPT] QHEAOVTAG τῆν γένεσιν EV τοις σώμασι καὶ την κατανοησιν δι᾽ αἱσ-- 
perception and magnitudes -—for it is also in this way that there is a separation and a standing- 
πθησεῶς καὶ TH WEyEON -γὰρ και OVTO TOELVOL χῶρις καὶ το διεστη-- 
-apart from each other-__to Grasp a Certain Intelligible Under-Lying Reality and That which 
—KOTO OT αλληλῶων-- λαβεῖν τινὰ vontny ᾽πυποστασιν καὶ ὡς 
Is Truly also More-One. In which it is also remarkable how That which Is One in this way 
OV ἀληθῶς καὶ μάλλονεν. εν ὦ καὶ τοθαῦμα πῶς το εν OVTOSG 
is Many and One. For on the one hand, in the case of bodies it has been agreed that the same 
πολλὰ KOLEV. γὰρ μὲν ETL τῶν σώματῶν συγκεχώρηται TO αὐτο 
body is One and Many; for the same body can be divided to infinity, and its color is other from 
ELVOL EV καὶ πολλὰ : YAP TO AVTO εις απειρα, καὶ TO χρῶμα ETEPOV καὶ 
its shape ; for they are indeed separate. On the other hand , if someone were to take One Soul , 
TO ἕτερον σχημα : γὰρ καὶ χωριζεται. δε ει τις λαβοι μιὰν ψυχὴν 
that exists without extension/interval/dimension , without magnitude , Supremely Simple , as 
αδιαστατον αἀμεγεθη απλούστατον ὡς 
She will appear at The First Insight of The Understanding Mind . How could one hope to find 
δοξει τῇ πρώτη επιβολη τῆς SLAVOLAG , TMC αν τις EATLOELE ευρήσειν 
that She was Many again in turn ? And furthermore that one would have thought that one would 
πολλὰ παλιν QD ; KQLTO νομῖσας 
have finished in this , since one had divided the living being into body and soul , and on the one 
τελευταν εἰς τοῦτο, OTE διηρξιτο TO ζῶον εἰς σῶμα καὶ ψυχην, καὶ μὲν 
hand , had found the body to be multiform and composite and various , and was confident that 
σῶμα πολύυειδες καὶ σύνθετον καὶ TOLKLAOV, εθαρρει WS 
one had found that on the other hand , The Soul was Simple , and could rest from their journey 
EVPWV δε τὴν ψυχὴν ATAODVV και ἀαναπαὈυσασθαῖ τῆς TOPELAG 
by arriving at ‘the source’. Now then , seeing that in as much as this Soul has been delivered to us 
from The Intelligible Place , as in the former discussion the body was , from the perceptible , 
let us grasp , how this One is Many , and how The Many are One, not a one composed out of 

AABALEV , πῶς τοῦτο TO εν εστι πολλα, καὶ πὼς τὰ πολλα EOTLV EV , οὐ EV συνθετον EK 
many , but One Nature which is Many ; for by This having been grasped and having become 
πολλῶν, αλλα μιὰ φυσις TOAAG : γὰρ SLA TODTOD λήφθεντος καὶ γενομένου 
clear , we maintained that The Truth about The Genera among The Real Being would also 
φανεροῦ εφαμὲν τὴν CANOELAV περι τῶν γενῶν τῶν EV τῷ οντι KOU 

Be Clear . 

ἐσεσθαιῖ φανεραν. 

5. But first one must take this to heart ; that seeing that bodies , each and every one of them 
de Πρῶτον ενθυμήτεον τοῦτο , ὡς ENELON τὰ σώματα , εκαστον AVLTOV 
are many such as those of living-beings and of plants , and by their colors and shapes and sizes 
EOTL MOAAM οἷόν τῶν ζώων καὶ TOV φυτῶν, καὶ χρώμασι καὶ σχημασι καὶ μεγεθεσι 
and by the forms of their parts and in other different ways , yet All come from One, for they will 
καὶ = ELOEOL μερῶν καὶ αλλο GAAOOL, SE TA παντα ερχεταῖ EF ενος, 
either come from One which is in every way and altogether One, or from One that is More One 
Ἢ ἥξει εξ evoc (Rep 508C1 )παντη TOVTMS EVOS ἡ μεν μαλλον ενος 
than such as that which arises from Self, so that It also has More Being than that which comes 
οἷον το εξ αὐτου, ὥστε καὶ μάλλον οντος ἢ το γέενο- 
into existence —for by as much as the departure is from One , to that degree is the departure from 
πμενον —yap 00M ηαποστασας προς εν, TOOW καὶ προς 
Βείηρ-- since then they are one , but not in this way One , by “being” One-In-Every-Way 
ον-- EMELODV HEVEVOG ,δεοῦχ OVTM EVOS, ὡς παντη 
or One Self —for This One would not have made a separate Multitude— it remains that they Be 
ἢ ALTOEV -γὰρ ανοῦ ENOLEL διεστηκος πληθος- λειπεται εἰναι 
from ἃ Plurality which is One. But that which makes was The Soul . Accordingly then , 
εκ πλήθους evog . S€ τὸ ποιοῦν ἣν ψυχή: Opa 
This is a Plurality which is One . What then ? Is This Plurality The Reason Sources of 
τοῦτο πλῆθος εν. τιοῦυν; TO πλῆθος οἱ λογοι 
those that come into being ? Take notice then , is Self one aspect , but The Reason Principles 
τῶν YLVOLEVOV ᾿; Op’ ODV αὐτο μὲν ἀλλο de οἱ λογοι 
another aspect ? Or is Self both Logos and Leader of The Reason Sources , and so 
αλλοι ; ἢ αὕτὴ καὶ AOYOS καὶ κεφαλᾶῖον τῶν λογῶν., καὶ 
The Reason Principles are The Activity/Energy of Self when She is Active According to Ousia ; 
οἱ λογοι EVEPYELOL αὐτῆς ενεργουσης κατ᾽ οὐὔσιαν: 
but The Ousia is The Potential-Power of The Reason Sources . Surely then , on the one hand , 
δε ἡ OVOLA δυναμις τῶν AOYOV . én μεν 
it has thus been demonstrated that it is from that which She makes in others that This One 
OVTM SEdELYLEVOV εξ ῶν ποῖει εἰς αλλα TO τοῦτο EV 
is Many . But on the other hand , what if She was not making anything , but one was to take Self 
TOAAQ . δ᾽ τι εἰ μη TOLOL , αλλατις λαμβανοι αὐτὴν 
as not making by ascending to That Part of Self which does not make ὁ Will one not also find 
μη ποιουσαν AVABAIVOV εἰς TO αὕτης UN ποιουν; οὔ καὶ εὈυρήησει 
Many Powers Here ? For on the one hand , everyone would agree that Self exists ; whereas 
πολλας δυναμεῖις ἐενταυθα ; YAP HEV παςτις αν συγχωρήσειεν KUTV ELVALL : 
on the other hand , is this then , the same as saying that a stone exists ? Or not the same . 
δε ει APA ταῦτον ὡς ελξγεν εἰ καὶ λιθον ειναῖ ἢ ἡ οὐ ταῦτον. 
But nevertheless in regards to the stone , there also existence was not solely existence , but being 

αλλ᾽ OLS επι του ALBOD KQKEL τὸ ειναὶ «TV OD TO ELVOL , HAA’ εἰναι 
that stone ; so also here , existence for Soul includes being Soul , along with the existence . Take 
TO ALOW : OVTM καὶ ἐνταῦθα TO ELVAL ψυχῆ EXEL TO εἰναι WOXT] META TO εἰναι. ap’ 
notice then , is the existence one thing , but that which remains another , which Contributes to 

ουν tTOELVOL αλλο, δὲ τὸ λοιπὸν ἀλλο, O σῃυμ- 

The Completion of The Ousia of The Soul , and so on the one hand , there is That which Is , 
ππλήροι τὴν OVOLAV THV WOXNV , και μεν το ον, 
whereas on the other hand , does The Difference make The Soul ? Or is The Soul on the one 

δε διαφορὰ ποῖει τὴν WOXNV; ἢ NWoYn μεν 
hand , a certain Being , but not in the way that a human being is white , but only like a certain 
τι OV , HEVTOL οὐ οὐτῶς ὡς αἀνθρῶπος λεῦκος, AAA’ μονον ὡς τις 

Ousia. Thus on the other hand , this is the same as saying that , The Soul does not 

OVOLO : δε τοῦτο ταῦτον τῶ μη 

Possess That which She Possesses External/Outside οἵ Her Ousia . (Thus It Is Innate . jfb) 
EXEL 0 EXEL εξωθεν τῆς οὐὔσιας. 

6. Accordingly then , on the one hand , She does not Possess Her Ousia from The Outside , 
AA’ apa μεν οὐκ EXEL εαὕύτου OVOLAG της εξωθεν, 
in order for one part of Her Exist through the Existence , but another Exist through This Way ; 
wa ἢ μεν ἢ κατὰ τοειναι, ἢ δὲ ELVOL κατα TO τοιονδε ; 
for if She were to Exist in a way Such as This , and This Way were External , then in that case 
αλλ’ EL TO εἰναι κατα TOLOVSE καὶ TO TOLOVOE εξωθεν, 
She would not Be Ousia according to The Whole Soul , but in a certain way , and thus Part 
οὐ EOTAL οὔσια καθο TO OAOV ψυχῃ. ἀλλὰ KATA TL , καὶ μερος 
of Self would Be Ousia , but not The Whole Ousia. Then what will The Existence Be to Self 
apart from the others from that of a stone ? Or must This Existence of Self Be Within , such as 
QVED τῶν OAAMV n λιθος; ἢ SEL τοῦτο TO ELVAL MVTNS ELVOL EVTOG οἷον 
Her Source and Cause (Phaedrus 245D) , or rather must It Be Al! that Self Is ; and thus 
TNYNV καὶ ἀρχὴν δὲ μάλλον πανταὰ OOM MAVTN : καὶ TOLVDV 
It must be Life ; and The Existence and The Life are both-together One. Take notice then , 
Conv: καὶ TO Elval KOLTHVCMNV συνάμφῳ εν. Op’ ODV 
Is It One in this way , like One Logos ? Or is The Underlying-Reality One , whereas It Is One 
εν οὐτῶς WCSEVa AOYOV; ἢ TO VIMOKELMEVOV εν δε εν 
so that It Is also Two , or even More , All that The Soul Primarily Is . Therefore , She Is Ousia 
OVTO WG AD SLO η KOLTAELW, τὰ οσα ἡ WOXN πρώτα EOTIV. ODV ἡ οὔσια 
and Life , or She Contains Life . But if She Contains , then That which Contains does so By Self 
καὶ Can .n exe Conv. αλλ’ er exer : το EXOV καθ᾽ αὐτο 
not in Life , and Life is not in Ousia ; but if one does not have the other , then one must say that 
οὐκ εν ζώη, TE ζῶη ἡ οὐκ EV ODOLO : CAA’ ει θάτερον UN EXEL TO ETEPOV, AEKTEOV 
both are One . Or rather One and Many and as Many as , come to Light in The One ; 

OUdM@ εν. in] EV καὶ πολλα καὶ TOOMVTHA , OOH ELMOLVETOL EV TH EVI : 
and One By-Itself , but Many in relation to the others ; and so on the one hand , She is One 
καὶ EV EALVT@, δὲπολλὰ προς TAMGAAM: καὶι μεν εν 

Being , but on the other hand , It makes Itself Many in “their” Motion as it were ; and so 

ον δε ποιοιν EXAVTO πολλα EV αὐτὰ τὴ KLVNOEL οἷον : καὶ δὲ 

She is One Whole , such as when She undertakes to Contemplate Itself , She is Many . 

EV OAOV , OLOV ETLYELPODV θεώρειν εαῦτο πολλὰ 
Just as if The Being cannot bear Being One By Itself when It is capable of Being All that 
ὥσπερ γὰρ TO OV οὐκ ἀνέχεται εν εαῦτου δυναμενου εἴναι TAVTA OOH 
She Is . Thus Her Self Contemplation is The Cause of The Many coming to Light ; in order 
εστιν, SE TN ALTO HEWPLA αἴτια του πολλα φανηναι , Wa 
that She may Intellect . For if She were to come to Light as One , then She would not be 

vonon : Yap €Xv φανη εν 
Intellecting , since She would already Be That (One) . 

αλλ’ δή εστιν εκεινο 

7. What then , are The Members Seen in The Soul , and what Quantity ? Since we find 
Tiva οὐν EOTL TO EVOPMLEVAL καὶ ποσα ; ἐπειδὴ EVPOLEV 
Ousia and Life At-Once in The Soul —and This Ousia is Common to every soul , whereas 
OVOLAV καὶ CONV UAH EV ψυχῆ —KOL TOVTO ἡ OVOLA KOLVOV επι πάσης ψυχῆς, δε 
Life is also Common , but Life is also in Intellect—_ by also introducing The Intellect of This 
ἡ Con καὶ κοινον, deCan καὶ εν νῶ- καὶ EMELOMYAYOVTES τὸν νοῦν τουτου 
Life , we shall thus posit Their Motion in Common to All Life as One Certain Genus . Then 
τὴν Conv, θησομεθα τὴν KIVHOLV KOLVOV ἐπὶ TAONn Con εν τι yevoc. δε 
we shall posit Ousia and Motion , by being The Primary Life in Two Genera . For even if 
θησομεθα OVOLAV καὶ KIVNOLV οὐσὰν τὴν πρώτην CONV δυο YEVN. γὰρ καὶ EL 
They are One , Selves are separated by The Intellection , by finding The One , not-One . 
εν , αὐτὰ χωριζει τῇ νοήσει EVPOV οεν OUDXEV: 
Otherwise , it would not have been possible to separate Selves . But also observe in others 
n αν οὐ ηδυνηθη χῶρισαι . δὲ καὶ Opa εν αλλοις 
The Motion or The Life that are clearly separated from The Existence , even if it is not in The 
τὴν κινησιν ἡ τὴν CONV σαφῶς χωριζομενην TOD ElVOL , KOLEL μὴ eEVT 
Genuine Existence , but in the shadow which also has the same name as That which Is . For 
αληθινὼ ELVOL, ἀλλὰ TH OKLO καὶ TO ομωώνυμὼ TOD ειναι. γὰρ 
just as in the image of a human-being many things are left-out , and especially The Most 
ὡς EV TN ELKOVL TOD ἀνθρώπου πολλὰ ελλειπει καὶ μαλῖστα TO κυρ-- 
Important One ; The 116, so also in the things perceived by sense existence is ἃ shadow of 
πῖον ,. ἢ ζώη, OVT καὶ εν τοις αἰσθητοῖς το Elva σκια 
That which Is , by being separated from That which Most-Excellently Is , which was Life 
τοῦ ELVOL QONnPNHLEVOV του μαλιστα ειναι, ο ἢν Con 
in The Archetype . But then , from this source we shall have the separating of That which Lives 
EV TO APXETLTM. αλλ᾽ουν EVTEDOEV EOXOLEV χωώρισαι του ζην 
from that which exists and that which exists from That which Lives. Thus on the one hand , 
το ElVOL καὶ τοῦ εἰναι το ζην. δη μεν 
there are many species and genera ; but on the other hand , Motion is not to be arranged under 
OVTOG πολλα ELON καὶ γενος: δε κινησις οὔτε τακτεὰ VTO 
That which Is nor over That which Is , but Along-with That which Is ; for It is found in Self , 
but not as in Its Under-lying Existence ; for It Is The Energy/Activity of Self and neither of 
οὐχ ὡς EV ᾽πυποκειμενῶ : γὰρ EVEPYELOL αὐτου καὶ οὔδε-- 
Them exists without The Other , other than in our after-thoughts , and so The Two Natures are 

πτερὸν QVED TOV ETEPOD n ETLVOLO , Καὶ αἱ dv0 OvOEIG 
One ; for It Is Active Energy , and not Potential-Power. And if however , you take either of 

μια : γὰρ TO OV EVEPYELA  , KAL OD δυνάμει. καὶ εἰ μεντοι, λάβοις εκα- 
of them separately , Motion will come to Light in That which Is and That which Is in The 
πτερὸν YOPIC, κινησις φανήσεται εν TH οντι KOL TOOV ἔν τῇ 
Motion , and for example , in regards to The One Being , Each One taken separately contains 
The Other . But nevertheless , Discursive Reason maintains that Each Idea is Dual and a 
θατερον, AAA’ OLAS ἢ SLAVOLOL φησι EKkaTEPOV ειδος δυο καὶ 
Twofold One . But Motion comes to Light in relation to That which Is not by changing 
διπλοῦν εν. SE KLVNOEMS φανεισης περι τοον οὔκ εξιστασης 

The Nature of That , but rather as if by making That Which Is , Perfect , and if such ἃ 

τὴν OVOLV EKELVOD , δ᾽ μαλλον OLOV EV ποιουσῆς TW εἰναι TEAELOV, TE τῆς τοιαῦτης 

a Nature were to remain in Motion in this way (that is , if someone were not to introduce Rest , 
QVOEWG μενουσῆς κινεῖσθαι EV TH OVTO , ει τις μη επεισαγοι στασιν, 

who would be even more absurd than one who did not grant that there was Motion) for The 

αν ειῇΏΉ ατοπῶώτερος του μη διδοντος κινησιν : γὰρ ἢ 
Reflection and Intellection of Rest comes readier to mind in regards to The Being than that of 
EVVOLA καὶ VONOLG τῆς στάσεως TPOXELPOTEPA περι το ον 

The Being in regards to Motion ; for “That which is the same and in the same way” (Soph 248) 
τῆς OVONG περι τὴν KIVNOLV: γὰρ TO ταῦτα (Plural) καὶ KATA ὡσαύτως 
also have One Logos There . Surely then , let Rest also Be One Genus Other than of Motion , 
καὶ EXOV EVA AOYOV EKEL . δὴ ἔστω στασις καὶ OV EV YEVOG  ETEPOV κινησεῶς, 
where It would also appear to be Its Opposite . But since It is other than That which 15, 
OTOV OV καὶ φανειη evavtlov . δὲ ὡς ἕτερον TOD OVTOG , 
could be made clear in many ways and for which reason , if It were The Same as That which Is , 
αν εἰΏ δηλον πολλαχῇ KOU διοτι , EL ξιῆ ταῦτον τῷ οντι, 
then It could not be more The Same as That which Is than Motion . For why then on the one 
ov μαλλον ταῦτο TH οντι τῆς κινησεῶς. γὰρ τι μεν 
hand , could Rest be The Same as That which Is , while on the other hand , Motion could not , 
δια ἡ στάσις ταῦτον TH οντι δε ἢ κινησις Ov, 
when Motion is The Life of Self and The Active Energy of The Self of Ousia and Her Very 
τις Con avtov και EVEPYELA τῆς αὐτου OVOLAG καὶ TOD 
Being ? But just as we separated The Motion of Self as being The Same and not The Same as 
ELVOL ; AAA’ ὥσπερ εχώριζομεν τὴν κινησιν AVTOD ὡς TAVTOV TE καὶ OD ταῦτον 
Self , and we spoke of both as Two and in turn as One , so also in the same way we shall separate 
QVTO καὶ EAEYOHEV ALLOW ὡς δυο καὶ OD εν, καὶ TOV HUTOV τροπὸν χωριοῦμεν 
The Rest from Self and in turn not separate Rest from Self , by separating It to such an extent 
τὴν στάσιν αὐτου καὶ AV οὔ XMPLODLEV χώριζοντες τοσοῦτον 
from The Intellect , so as to posit It as another Genus among The Real Beings . 
TOV® «ςφοσον θεσθαι αλλο γένος εν τοις οὐσιν 
Or , if we were to bring The Rest and That which Is in every way into One , 
ἢ εἰ GVVAYOILEV τὴν στάσιν καὶ TO OV παντη εις ἕν 
by saying that there was not any difference at all between them , and if we were to bring together 
AEYOVTEG undev διαφερειν undaun τε συναξομεν 
That which Is with The Motion in the same way , then if we were to bring The Rest and The 


το ον τῇ κινήσει ὡσαύυτῶς, τὴν στασιν καὶ τὴν 
Motion into The Same by means of That which Is , then Motion and Rest will be One for us . 
κινησιν εἰς TAVTOV SLO μεσοῦυ TOV OVTOG , καὶ ἡ κινησις καὶ ἡ στασις εσταῖ EV ἡμῖν. 

8. Then These Three Genera (Being-Motion-Rest) must be posited , if indeed Intellect Intellects 

AAA ταῦτα τρια χρη τιθεσθαι, εἴπερ OVOLG VOEL 
Each One separately ; but It Intellects and posits Them At-Once , if indeed It Intellects , and 
EKAOTOV YXMpIc : de νοει καὶ TLONOLV Qua, δξιπερ νοεῖ ,καὶι 
They Exist , if indeed They have been Intellected . For on the one hand, in regards to the 

εστιν, εἴπερ νενοηται . yap μεν το 
existence of those who are involved with matter ; the existence of these is not in Intellect ; 
Elva Og ἔστι μετα VANS, TOELVOL τούτῶν οὐκ EV TO VO: 
but on the other hand , if Those who Are Immaterial have been Intellected , This is Their 
δ᾽ ει α αὐλα νενοῆται τοῦτο εστιν αὕὔτοις 

Existence . But you must also See Pure Intellect and gaze at Self attentively , not by seeing Self 
το ειναι. de καὶ τδὲ καθαρον VODV καὶ βλεψον εἰς αὐτον ATEVLGaG μὴ δεδορκῶς 
with these eyes . Surely then you See The Hearth of Ousia and a Sleepless Light in Self 
TOVTOLG ομμᾶσι. δη ορᾶς EOTLAV οὔσιας καὶ ανῦπνον φῶς EV αὐτῷ 
and how They Stand in Self and how They Stand apart , and Be All Together ; Abiding Life 
καὶ ὡς ἕστηκεν EV αὐτῷ καὶ ὡς διέστηκεν καὶ οντὰ OLOD μένουσαν ζῴην 
and Intellection whose Activity is not directed towards that which will be , but to That which 
νοησιν EVEPYOVOAV ODK εις TO μελλον, AAA’ ELG TO 
Is Now, or rather “Now and Always Now”, and That which Is Always Present , and by 
Non, δὲ μάλλον “NSN καὶ MEL NSN”, καὶ το αξι παρον, καὶ ὡς 
Intellecting In-Itself and not outside . Therefore , on the one hand , in Its Intellection there Is 
νοῶν EV EAVTM KALODK EEO. OvV μεν εντῶώ νοεῖν 
Active Energy and Motion , but on the other hand , in Its Intellecting Itself , The Ousia 
and That which Is ; for by Being , It also Intellects by Being Itself , and by Being Directed to 
καὶ TOOV : γὰρ ὧν καὶ VOEL OVTH εαῦτον, και εις 
That which It is Impelled/Driven , as it were ; to Being . For on the one hand , The Self Energy 
ο ETEPELSETO οἷον, OV. yap μεν ἡ αὔτον ἐνεργεῖα 
is not Directed to Ousia , but on the other hand , It Is Directed Towards which and From which 
OvK εις ODOLO , de εις O καὶ ab’ ov 
It Arises ; That Which Is . For That which is being Beheld , is That which Is , not the 
, τὸ ον : γὰρ TO βλεπομενον τὸ ον οοὐχῆη 
Beholding ; but The Self also possesses That which Is , because It Is That From which and 
βλεψις :δὲ αὐτῇ καὶ EXEL TOELVOL , οτι ον ad’ Ov καὶι 
towards which the look is directed . Then by Being Active Energy , not Potential Power , It 
εις ον . δὲ ον EVEPYELA οὐ δυναμει, 
in turn Joins-Together The Two and does not separate Them , but It makes Itself That 
QV παλιν ODVANTEL TASLO καὶ OD χωριζει , CAA ποιεῖ EXVTOV EKELVO 
and That Itself . Then since Being Is The-Most-Firmly-Established of All Beings and 
About which All The Other Beings Revolve , It has Established Rest , and possesses It not 
περι ὁ τὰ ἀλλα , τὴν VIEOTNHOATO στασιν καὶ εχει οὐκ 
brought in from outside , but From Self and In Self . Thus It Is That in which The Intellection 


ETOAKTOV COAX’ εξ αὐτου καὶ εν αὐτῶ. δὲ EOTL καὶ εἰς O ἡνοῆησις 
Terminates ; The Rest with no Beginning , and From which, Intellection Is Set-in-Motion , 
Anyet στάσις οὐκ ἀρξαμενη, καὶ Od’ OV ὥρμηται 
although Rest does not set-it-in-Motion : for Motion does not End in Motion nor Arises out 
OTACIG OVX  OPLNOAGH : YAP κινησις οὐδ᾽ εἰς κινησιν εκ 
of Motion. Then moreover , on the one hand , The Idea of Rest Is in The Limit of Intellect , 
κινησεῶς. de ετι μεν ἡ 1OEH στάσει ODOM εν περας νου, 
while on the other hand , Intellect Is The Motion of Self . 
oe 0 VOUG ἢ κινησις αὐτῆς. 
So that All are Being and Motion and Rest ; and These Genera Pervade through Wholes , 
MOTE παντα OV καὶ κινησις καὶ στασις, καὶ yevn ovta δι᾽ ολῶν, 
and each of Their subsequents is a particular being and a particular rest and a particular motion . 
καὶ EKAGTOV τῶν DOTEPOV τι ον Ka τις στάσις καὶ τις κινήησις. 
Surely then , when anyone Sees These Three , by having come into an Intuitive Insight of The 
én τις lOOVTALTATPIA, γεγενημενος EV προσβολῃ τῆς 
Nature of That which Is , by Seeing Being , by the being in themselves and in others , and The 
φυσεῶς τοῦ OVTOG 16@V TOOV TOP τῶ οντι αὕὔτῶ καὶ τοις ἀλλοις καὶ τὰ 
Others ; The Motion In Self by the motion in themselves, and The Rest by their rest , and 
QAAG, τὴν κινησιν EV αὐτῶ τη κινήσει EV EXAVTM , καὶ την στασιν τη στασει, καὶ 

they harmonize these to Those . But when on the one hand , They come to them all-together 

εφαρμοσας ταῦτα EKELVOIG, καὶ μεν γενομένοις οπμου 

in a sort of confused mixture without distinction ; but then on the other hand , they sort of begin 

οἷον συγκεχυμενοις σσυμμιξας OD SLAKPLVOV , δ᾽ OLOV 

to take Them apart a little by little and hold Them away from them and distinguish Them , then 
διαστησας ολῖγον καὶι ETLOX OV καὶ SLUKPLVOG εἰισ- 

they see Being, Motion and Rest, three of These and Each One. Do they not then say that They 

LOOV OV καὶ στασιν καὶ κινησιν, τρια TAVTH καὶ EKAOTOV EV, AP οὐχ EeLPT|KE 

are other from each other and distinguish Them by otherness , and they see the otherness in being 


when they posit three , each also being one , then in turn , when they bring Them into one and 

τιθεις τρια εκᾶαστον καὶ EV, δὲ παλῖν ταῦτα εἰς EV καὶ 
in one and all one , by bringing Them in turn into sameness and by looking at Them they see 
EV EVL καὶ MAVTM EV, συνάαγωῶν οὖ εἰς ταῦτον καὶ βλεπῶν ειδε 

that sameness has come to be and Is ? 
ταυτοτήτα γενομένην καὶ οὐσαν ; 

Is it not so then , that we must add These Two , The Same 

οὐκοῦν AVAYKN προστιθεναῖ ταῦτα δυο, TAVTOV , 
and The Other , to Those Three (Being-Motion-Rest) , so that there will be Five Genera in all , 
BATEPOV , προς EKELVOLG TPLOLV , MOTE γιγνεσθαι πεντε γενὴ πασι TH TAVTO , 
and These will give existence to these subsequent characteristics to Those that are Other and 
καὶ ταῦτα διδοντὰ TOELVAL ταῦτα μετα τοῖς ETEPOLG καὶ 
Those that are The Same ; and since each individual thing is a particular same and a particular 
TAVTOLG : καὶ γὰρ EKQOTOV TL ταῦτον καὶ τι 

other ; for Same and Other Simply without the particular , will be among The Genera ; and 
ETEPOV : γὰρ TAVTOV καὶ ETEPOV αἀπλὼς KVEL TOD TL αν εἰΏ͵ εν γένει : καὶ 
thus The Primary Genera , because you cannot categorize Them among those that exist 


δε πρῶτα yevyn , OTL μηδεν κατηγορήσεις αὐτῶν εν TH EOTL 
in a particular way . For you can predicate Being to Selves , for They Are , but not as Their 
τι . γὰρ καταγορήσειῖις το ον αὐτῶν YAP οντὰ : αλλ’ οὐχ ὡς 
Genus , for They Are not just like a particular being . Nor in turn , can you predicate Motion 
γένος : γὰρ ου OTEP τι ον. ουδ’ τῆς κινησεως 
nor Rest to Them , for They are not Ideas of That which Is , for on the one hand , some 
οὐδὲ τῆς OTAGEMS: γὰρ οὐ δεἰδη τουοντος : γὰρ μεν τα 
Beings are like Ideas of Self , while on the other hand , Other Beings Participate of Self . 
OVTA ὡς ειδη ADTOD, δε τὰ μετεχοντα αὕὔτου. 
Nor again does That which 15, Participate of These Others as if They were Genera of Self ; 
ovd’ αὖ το OV μετεχον τουτῶν ὡς γενῶν QUTOD : 
for They do not Rise Above That which Is nor are They Prior to That which Is . 
yop ovde exavaBeBnkev avt@ οὐδὲ προτεραὰ τουοντος. 

9. But on the one hand , that These are The Primary Genera , one could Confirm , 
AA’ μεν οτι ταῦτα πρῶτα γένη τις αν βεβαιώσαιτο, 
from these arguments , and equally from others ; whereas on the other hand , how is it that one 
εκ τουῶν , καὶ ισὼς δεαλλῶωῶν: δε πῶς οτι τις 
could Trust , that there are only These Genera and not others besides These ? For why not also 
αν MLOTEVOELE, μονα ταῦτα καὶ ουκ αλλα προς τούτοις ; γὰρ δια τι οὐ καὶ 
The One ? But then why not the quantity and the quality, then that which is relative to something 
TO €V; δ᾽ δὲ δια TL οὐ TO TO πόσον καὶ τὸ ποῖον, SE το προς τι 
and the other ones , which others have already been counted ? Therefore , in regards to The One , 
καὶ TAOAAM, OMEpEtTEepoOL oN κατηριθμηνται ; OvV μεν το EV 
if It “is” on the one hand , That which “Is” Entirely One , to which nothing else can be added , 
ει μεν το παντῶς εν, @ UNSEV AAO προσεστι, 
not Soul, not Intellect , not anything at all , for nothing can be predicated to This One , so that 
Un woxN, μηνους, UN OTLODV , οὕὔδενος αν κατηγοροιτο τοῦτο  , MOTE 
It “Is” not a Genus. But if on the other hand , It Is The One attributed to That which Is , 
οὐδε γένος. εἰ δε το προσον τὼ OVTL, 
of which we speak as The One Being ; This is not Primarily One . Moreover by Self Being 
ed’ οὐ δλεγομεν TO EV ον , τοῦτο οὐ πρώτως εν. εττ αὕὔὍτου ον 
Un-Differentiated , how could It make Ideas ? But if It cannot do this , It is not a Genus . 
αδιαφορον πῶς αν ποιήησεῖεν εἰδὴ; δεει μὴ τοῦτο, οὐ YEVOG. 
For how could there be divisions ? For you will make many by dividing ; so that The One Self 
γὰρ πῶς καὶ διαιρήσεις ; γὰρ ποιήσεις πολλὰ διαϊρῶν : ὥστε TO EV AUTO 
will be Many and will thus banish Itself , if It wanted to be a Genus ; seeing that you will add 
EOTOL πολλὰ καὶ OMOAELEMDTO,€L EBEAOL εἰναι YEVOG. ENELTA προσθήσεις 
something to It by dividing It into Ideas . For there could be no differentiations in The One , 
τι διαιρῶν εἰς elon: γὰρ aveltevovn διαφοραιῖ εν τῶεν, 
just as there are of The Ousia. For on the one hand , Intellect accepts that there are 
ὥσπερ εἰσὶ THGOVOIAG. yap μεν ο νους δεχεται ειναι 
differences of Being , but on the other hand , how could there be of One ? For then , every-time 
διαφορᾶς οντος, δε πῶς ενος ; εἰτὰ εκάστοτε 
you differentiate you abolish The One by positing Two along with the difference , seeing that 
QVALPELIG TOEV τιθεῖς δυο μετὰ της διαφορας, EMELTEP 
everywhere , the addition of The Monad makes the previous quantity disappear . But if one 


πανταχοῦ προσθήκῃ ἢ μοναᾶδος TO προτερον ποσον αφανιζει. SE εἰ τις 
were to say that The One in That which Is and The One in Motion and in The Others is 
Aeyou TOEV ENL TH OVTL καὶ TO EV επὶ κινήσει καὶ τοις ἀλλοις ELVOL 
“Common to All” , on the one hand , by bringing That which Is and The One into The Same , 
KOLVOV . μεν αγῶν τὸ ον καὶ TOEV εῖς ταῦτον, 
by which account , it does not make That which Is The Genus of The Others (p12) , because 
εν ὦ δλογω οὐκ ξεποιξι το ον YEVOG TOV αλλὼν , OTL 
They are not Beings just as That which Is , but Beings in another way , so also The One will 
μὴ οντὰ οπερ «τὸ ον» , αλλ’ οντὰ ETEPOV τροπον, οὐυὐτῶς TO EV 
not be “Common to All” of Them , since It will be Primarily One , but The Others , will be 
οὐδὲ εσται KOLVOV ET’ αὐτῶν, CAA TO πρώτως μεν, δε τα 
One in another way . But if someone were to say , that they do not make The One “Common to 
OAAWS . δὲ εἰ λεγοι μη TOLELV 
All” Genera , but only to a certain One By Self ; if , for that person , on the one hand , That 
TOVTOV , CAA τι ἕν EO’ αὐτου. EL αὐτῷ μεν το 
which Is and The One are The Same, since That which Is has already been counted among 
ον καὶ TOEV ταῦτον, TOV οντος δὴ ηριθμημενου ev 
Those that are Generated , just as The Others , then they introduce a mere name . But on 
τοις γένεσιν ὥσπερ τὰ αλλα εισαγει OVOLO . 
the other hand , if they mean that each One, is a particular nature , and if they add something , 
de ει Aeyel eKaTEpOV eV, τινα MVOLV , καὶ EL μεν προστιθήσι «τι» 
they mean a particular One , but if they add nothing , then again in turn , they mean That One 
Ae yer τι ev, deel μηδεν, παλιν aD, λεγει εκεῖινο, 

to which nothing can be predicated ; but if they mean The One Joined to That which 15, 
O ovdevog κατηγορεῖται : δὲ εἰ TO ODVOV TO OVTL , 
then we say that , they do not mean That which Is Primarily One . But what prevents This One 
μεν ELMOMEV OTL οὔ λέγει πρωτῶςεν. αλλα τι κῶλυει τοῦτο 
from Being Primarily One if That which is Absolutely One is being excluded ? For we also 
elvan πρώτως EKELVO TOD παντελὼς EV eCnpnuevon ; γὰρ και 
say that The Being which follows along with That One is Being and that It Is Primarily Being . 
A€yOWEV TO OV μετ’ EKELVO ον καὶ OV πρώτως OV. 
Or since it was not The Being which Is Prior to Self , or if indeed It were Prior to Self , then It 
Ἢ OTL NV οὐκ TO OV προ αὕὔτου,ἢ εἴπερ ἢν : 
would not be Primarily Being ; since in this case That which is Prior to Self is One . Seeing 
αν οὐκ NV πρώτως : δὲ τούτου το προαῦτου EV. ἕπειτὰ 
that The One that is separate in Intellection from That which Is , has no differences. Then, 
χώρισθεν TNH VONOEL TOD OVTOG EXEL οὐκ διαφορας : EMELTA 
in That which Is , if on the one hand , The One is a consequence of That which Is , then 
εν TH OVTL, El μεν επακολουθημα αὐτου, και 
The One is also posterior to All . Thus Genus is prior . But if on the other hand , The One is 
simultaneous to That which Is, It is also simultaneous with All . But Genus is not simultaneous . 
αμα , καὶ παντῶν : δε το YEVOG OLX ALA. 
But if The One is Prior to That which Is , then It is a Certain Cause and only of Self . 
δὲ εἰ προτερον : τις ἀρχῇ καὶ LOVOV αὐτου 
But if The One is The Cause of Self , then It is not the Genus of Self ; but then if It is not the 


δὲ εἰ apYn avtov , ov γένος αὐτοῦ: de et μη 
Genus of Self , neither is It the Genus of The Others ; or it would also be necessary for The 
αὐτου, ODE TOV AAAOV : ἡ αν KOL δεοι το 
Being to also be the Genus of All The Other Genera . For it generally appears likely that since , 
ον καὶ TOVTOV τῶν ἀαλλῶν. γαρ  OAWS EOLKE 
The One in That which Is “Approaches-near” to The One and as it were “Falls-out together” 
TOEV ἕν TO OVTL πλησιαζον τῶ ἔνι καὶ OLOV σσυνεκπιπτον 
with That which Is , then on the one hand , That which Is , is Akin to That One which Is , 
τῶ οντι, μεν TOV OVTOG προςτὸ EKELVMEV οντος, 
but since on the other hand , The Being is Posterior to That One , by means of which It is Able 
oe TO OVTOG μετ᾽ EKELVO , @ δυναται 
to Be Many also . Whereas The One in That which Is , by remaining One Self and by being 
ELVOL πολλα και, μενον ἔν αὕτο καὶ 
Un-Willing to be divided into Parts , did not wish/want/will to be a Genus . 
ov θελον etvar μεριζεσθαι οὐδε βουλεσθαι γενος. 

10. How then does Each Genus belong to The One Being ? Either by Being a Certain One , 
Πῶς ovv EKQOTOV τοῦ εν OVTOG¢; ἢ τῶ τι ἕν 
It is not One —for It is already Many by Being a Certain One— but Each One of The Ideas is 
οὐχ ev -yop δὴ πολλὰ TWH τι εν- αλλ’ εκαστον τῶν εἰδῶν 
One by having the same name : for Each Idea is a Multitude , so that One in this case , is used 
εν OLMVOLWS : yap τὸ εἰδος πλῆθος, WOTE EV ενταῦυθα 
as in an army or achorus. Now then, The One There is not in These , so that The One is not a 
common name nor the same one observed in That which Is and in the particular Beings . So that 
KOLVOV οὐδ TO αὐτο EBEWPELTO EV TH OVTL καὶ τοῖς TL OVOL. ὥστε 
The One is not a Genus ; since every Genus according to which The One will be Truly 
TOEV οὐ γενος: πεῖ TAV γένος καθ’ ov <TOEV> αληθευ- 
predicated as Genus , can no longer have the opposites Truly predicated of It ; thus according 
πσεται «ὡς YEVOG> , OVKETL TO αντικειμενα : δὲ Kad’ 
to which The One and the opposites are Truly predicated of All that Is , and according to this 
OD TO εν KOLTOAVTLKELMEVO αληθευεταᾶι παντοςοντος, KATH τούτου 
The One will not be predicated as Their Genus . So that It will neither be Truly predicated as 
OVX EOTOLL ως γένος. ὥστε οὔτε αληθεῦσεται ὡς 
The Genus of The First Genera , seeing that The One Being is also not more One than Many , 
γένος τῶν πρώτων γενῶν, ETELTED το EV ον καὶ οὐ μαλλον εν ἡ πολλα 
nor is anyone of The Other Genera One in such a way as not to be Many , nor can The One be 
ουδὲ τι τῶν αλλὼν γενῶν ἕν οὐτῶς ὠὡςμῆη TOAAG , OVTE 
Truly predicated of The Others that are subsequent , which are in every way Many. Therefore , 
κατα TOV AAAWV τῶν DOTEPMV α TOVTOG πολλα. δ᾽ 
The Whole Genus is not in any way One ; so that , if The Genus were One , It would banish 
TO OAOV γένος οὐδεν εν : MOTE εἰ TO YEVOG εν, OMOAEL 
The One from Existence . For The One is not a Number ; but It will be by becoming a Genus . 
το EV Elva :yap TOEV οὐ αριθμος: δ᾽ εσται YEVOLEVOV γενος. 
Furthermore , if The One were One in Number , then It would be One in Genus , and not 
ετι ει TOEV εν ἀριθμὼώ : γὰρ εν γένει, οὐ 
Truly One . Even more , just as in Numbers , The One is not predicated as the Genus of Selves , 


κυριῶςεν. ετι ὥσπερ EV τοις APLOUOIG TOEV OVX KOT’ ὡς γένος αὐτῶν, 
yet on the one hand , It is said To Be in Selves , but on the other hand , It is not said to be Their 
OAM? μεν ALYETOL ενυπαρχειν, δε οὐ λεγεται 
Genus , in the same way , if The One is said To Be in The Beings , then It would neither be The 
YEVOG , OVTOWG ει τὸ ὃν εν τοιςοῦυσι, αν οὔτε El) 
Genus of That which Is nor of The Others nor of All beings . Moreover , on the one hand , just 
γένος TOD OVTOG OVTE τῶν CAAWV οὔτε τῶν παντῶν. = ETL μεν ὥσπερ 
as The Simple Cause could be of the non-Simple , on the other hand , It could certainly not also 
be of this Genus —for if It were , the non-Simple would also be Simple— so also with The One , 
τούτου YEVOG -γὰρ AVEIN TO LN ATAODV καὶ απλουν- οὔτε καὶ ἐπι TOV EVOG , 
if The One were The Cause , then It will not be The Genus of those that are posterior to Self . 
ει TOEV apxn . οὐκ EOTHL yevog τῶν μετ᾽ QvTO . 
Therefore , It will neither be The Genus of That which Is nor of The Other Genera . But if It 
OvV οὔτε εσται TOV οντος οὔτε τῶν αλλῶν. CAA’ εἰπεὲρ 
were to be a genus, then It will be the genus of every particular one , such as if someone were to 
EOTOL : TOV εκαστῶν “EV”, OLOV EL τις 
deem it right to separate The One from The Ousia . Therefore It will be a genus of particulars . 
CELMWOELE χῶώρισαι TOEV αποτηςοῦυσιαᾶας. οὔν EOTAL τινῶν. 
For just as That which 15, is not the genus of All things , but “The Being” of The Ideas , so 
γὰρ ὥσπερ TO OV οὐ γενος TOVTOV, ἀλλὰ “OV” τῶν ELOMV , ODT 
also The One will be The Genus of Each “One” of The Ideas . Therefore , what will be the 
καὶ TO EV εκαστῶν “EV” TOV ELdOV. ουν τις 
difference from One to The Other insofar as They are One , just as what is the difference of 
διάφορα  CAAOD προς AAO καθο εν, ὥσπερ διαφορὰ 
Being from One to The Other Ὁ But if The One were divided along with That which Is and 
OVTOG ἀλλοῦ προς AAO ; GAA’ EL ovpmepiCetar τῷ OVTL KO 

The Ousia , and That which Is was distributed and was that which is observed in many 
τὴ OVOLA , καὶ TO OV τῷ μερισμὼ καὶ TH θεωρεισθαῖι εν πολλοις 
things as ‘The Same Genus’ , then why could not The One also be a Genus by coming to 
TO αὕτο γένος, HAM τι AVOVK TOEV και ειῆ γένος φαίνομενον 
Light in as many things as The Ousia and is distributed into an Equal Number of Parts ? 
TOOALTA OOO. ἡ OVOLA καὶ μεριζομενον ETL ισα τα ; 
First of all , it is not necessary , if something exists in many things , that it be a genus , 
πρῶτον οὐκ AVAYKN ,ξ8ὶ τι ενυπαρχει πολλοις, ELVOLL γενος 
neither of themselves in which it exists , nor of others ; nor generally , if something is common , 
οὔτε αὐτῶν οἰἷς ενσηυπαρχει, OVTE αλλῶν : OVS’ ολῶς, εἰ τι κοινον, 
is it entirely necessary for it to be a genus . Surely then , the (ubiquitous/invisible) point 
TOVTOS γένος. γοῦν το σημεῖον 
which exists in every line is not a genus neither of themselves ΠΟΥ of anything at all , nor indeed , 
EVUTAPXOV ταῖς γραμμαῖς OV γενος OVTE αὐτῶν οὔτε ολως , Οὐδὲ YE , 
just as it was said , is The One in The Numbers a genus neither of The Numbers nor of others . 
ὥσπερ EAEYETO , TOEV EV TOLG αριθμοις OVTE τῶν αριθμῶὼν οὔτε TOV αλλων. 
For what is Common and One in many things must use Differences which are Naturally-Akin 
γὰρ TO  KOLVOV καὶ «Ἐν» EV πολλοις δει χρησθαι διαφοραῖς οἰκειαιῖς 
and make The Ideas Specific and also make Them in That which It 15. But what might be The 


καὶ TOLEV εἰδή καὶ εν τῷ τι ἔστι. SE τινες αν ELEV 
Differences of The One or what kind of Specific Ideas does It Create ? But if The One makes 
SLAMOPAL TOVEVOSN ποιὰ εἰδή yevva; δὃδε ει ποιει 
The Same Specific Ideas which are about That which Is , then The One would also be The 
TOL αὐτὰ ειδη περι TO OV, καὶ αν EIN TO 
Same as That which Is , and one of the two would only be a name , and That which Is would be 
αὐτο τῷ οντι, καὶ θάτερον μονον OVOLLM, καὶι το ον 
Sufficient (by Itself) . 

11. Then we must investigate , how The One Is in The Being , and how the distribution 
de Ἐπισκεπτεον , πῶς TOEV EV THOVTL , καὶ πῶς O LEPLOLOG 
we speak of exists/functions and generally, the distribution of The Genera , and if It Is The Self 
λεγομενος καὶ ολῶς ο τῶν γενῶν , καὶ EL οαῦτος 
or Another in each case . Therefore , first of all , generally , how each and every thing is called 
and is one , and then if we speak in the same way when we speak of The One in The One Being 
and when we speak of It as Beyond . Therefore on the one hand , The One over All is not 
καὶ λεγεται ὡς εκει. ουν μεν TOEV ETL παντῶν OD 
The Same ; since neither do perceptibles exist in the same way as Intelligibles —then neither 
ταῦτον : YAP OVTE τῶν αἰσθητῶν επι ομοιῶς καὶ τῶν νοητῶν -αλλα οὐδε 
for The Being— for neither does It exist in the same way as perceptibles when compared to 
γὰρ TO ον- OvT’ ETL ομοιῶς TOV αἰσθητῶν προς 
each other ; for It is not The Same in a chorus , an army and a ship and a house (Nic 1, II-4), 
CAANAG : YAP οὐ ταῦτον EV XYOPM καὶ OTPATOTESM καὶ VIL καὶ OLKLOL 0v8’ 
in turn in these and in That which is Continuous/Constant . But nevertheless All of them Imitate 
QV EV τουτοις KOLEV TO ODVEXEL CAA’? ομῶὼς TOVTO [Leto 
The Self , but some attain a remote resemblance , while others come Nearer , and thus 
TO αὐτο, δε τὰ μὲν TOYYaVEL πορρῶθεν, TAdE μαλλον., καὶ de 
immediately attain an Imitation that is Truer in Intellect : for Soul is One while Intellect and 
non αληθεστερον EV TH VO : γὰρ ψυχῆ μιὰ καὶ νοῦς KOL 
The One Being are even More One. Take notice then , when we say that The Being of Self 
TO εν OV ETL μαλλον εἰς. ap’ ODV λέγοντες TO ον αὕὔτου 
Is One , do we mean that just as Self Contains Being , so also does Self Contain The One ? Or 
Εν λέγομεν καὶ ὡς EXEL οντος, OVTM καὶ TOV EVOG ; 
on the one hand , is this a Coincidence , however not , according to Its Being and Its Unity , but 
μεν τοῦτο συμβεβηκε., μεντοι OD καθο ον, καὶ eV. ,QAd’ 
on the other hand , it is possible to Possess no less Being , but still be less One ? For an army or 
a chorus has no less being than a house , but nevertheless they are less one. Therefore , it appears 
χορος OVNTTOV<OV> OLKLAG , AA’ ομῶς TTTOV εν. ουν εοι- 
Reasonable , that The One in everything looks more to The Good, and by as much as it happens 
πκὲν TO εν εν εκαάστω βλεπειν μαλλον προς ἀγαθον, καὶ καθοσον τυγχαν 


to be Good , by this much It Is also One , and being more or less One lies in this ; for 
πει ἀγαθου, KATA τοσοῦτον καὶ εν, καὶ TO μάλλον καὶ NTTOV TOD EV EV TODTO : γὰρ 
everyone wants not simply , to be , but for to Be along with The Good . Because of this , those 
EKQAOTOV θελει οὐχ ATAWS ELVA , CAA μετὰ τουαγαθου. SIA τοῦτο TH 
that are not-One also hasten as far as they can to become One . On the one hand , natural things 
UN εν καὶ OTELSEL ὡς SvVATAL γενεσθαιεν, μεν τὰ φΌΎσει 
by their Self nature come together to be , by wishing to Be United to The Same Selves ; for 
τῇ AVTN φύσει σὈυνιοντα θελοντὰ ἐενουσθαι εἰς ταῦτον αὕτοις : γὰρ 
All Selves do not hasten from each other , but to each other and towards Themselves ; and thus 
εκαστὰ οὔ σπεῦδει απ’ ἀλλήλων, AA’ εἰς AANA καὶ εις αὐτὰ : καὶ 
All Souls will wish to hasten towards The One along with The Ousia of Themselves . And thus 
πασαι ψυχαι αν BODAOLVTO LEVO εἰς EV μετὰ τὴν ουσιαὰν αὐτῶν . και 
The One is at both ends ; for It is both That from which and That to which ; and thus 
TOEV αμῴφοτερῶθεν : YAP και tO ad’? ov καὶ TO εἰς O: και yap 
All originate from The One and hasten towards The One . So also for The Good . For nothing 
OPXETOHL ATO TOVEV καὶ σπεύδεὶ ELC TO εν. OVTH καὶ YAP TO ἀγαθον : γὰρ οὔτε 
at All Subsists among The Real Beings nor could have come to Subsist if Their Striving was not 
directed towards The One. Surely then , on the one hand, so it is with natural phenomena . 
εχον προς TO eV. én μεν ουτῶῷ τὰ φύσει: 
On the other hand , in regards to the creations of The Arts , Each Art brings Each Self Creation 
δε εν τα ταῖς τέχναις εκᾶαστον ἀγεῖ εκαστη αὐτῇ 
in relation to This One as far as Each Can and as Their Ability so allows . But The Being 
προς TOVTO καθοσον δυναται καὶ ὡς εκεινα δυναται ουὐτῶς. δὲ TO OV 
Attains of This One most especially of All ; for It is near . From whence on the one hand , the 
τυγχάνει TOVTOD μαλισταὰ παντῶν : γὰρ eyyuc. οθεν μεν τα 
others are called only that which they are called , such as a human being ; for even if sometimes , 
αλλα AEYETAL μόνον ὁ λέγεται , OLOV ανθρῶπος : γὰρ καὶ ει ποτε, 
we may say one human, we say this in relation to two human pelies: whereas on the other hand , 
λέγοιμεν εις , λέγομεν προς dvo δε 
if we also say The One in another way , when we say by adding , fom Self. But in the case of 
ει καὶ λέγομεν TO EV αλλῶς , λέγομεν προστιθεντες απ’ αὐτου. δὲ επι 
The Being , we call This Whole , The One Being and we deem It Worthy by indicating 

The Exceedingly Close Communion of One Self with The Good . Therefore , The One 

τὴν ododpa OVVODOLAV EV αὐτου προς TO αγαθον. OvDV το EV 
in Self also becomes Like Its Cause and Its Fulfillment/Final Authority , but not in the same 
EV αὐτῷ καὶ YLYETOL ὡς αρχῇ καὶ TEAOS , dE OLY ὠὡσαυ- 

way , but Otherwise , so that there is both Prior and Posterior in That One . What then , 


is The One in Self ? Is It not observed in a Similar way and held in Common in All the parts ? 

TO EV EV αὐτῶ; οὔχι VBEMPOVUEVOV OLLOLWG καὶ KOLVOV EV απασι τοῖς μερεσι ; 

Or first of all The Point is Common in All Lines , yet It is not The Genus of Lines . Surely then , 

TN] πρῶτον LEV TO σημεῖον KOLVOV EV ταῖς γραμμαῖς καὶ OV YEVOG TOV γραμμῶν: dH 

there is also something Common in Numbers , perhaps This One , yet It is not Their Genus . For 
καὶ KOLVOV εν τοις αριθμοις LOMS τοῦτο TO εν καὶ ου γενος : γὰρ 

The One that Abides By-Self , is not The Same as The One in The Monad and in The Dyad and 


το ἕν τῷ επ’ αὐτοῦ οὐδὲ ταῦτον TOEV επὶ μοναδος καὶ δυαδος καὶ 
in The Other Numbers. Seeing that also , in The Being nothing prevents Some Beings from 
being First , but others Subsequent , and Some to be Simple , but others Composite . But if 
ELVOL πρῶτα, τὰ δ᾽ = VOTEPA, καὶ τὰ μεν εἰναι TAM, τὰ δὲ ODvVOETA . SE EL 
The One is also The Same in every thing which belongs to The Being , by there Being no 
TOEV καὶ ταῦτον EV πασι τοις του OVtTOG , OVOO OvK 
Difference belonging to The One , then neither will The Being Create Specific Ideas ; 
διαφορὰ αὐτου : ovde TOLEL εἰδή 
but if there are no Specific Ideas , then neither can Self be a Genus . 
δὲ EL μη εἰδῇ , οὐδὲ δυναται AVTO ELVOL γενος. 

12. And on the one hand , so much for these matters . But on the other hand , how is 
Kou μεν οὐτῷ ταῦτα. δε πῶς ELVOL 
The Good in Numbers One ; That found in Each of Them , when They are soulless ? Or is 
TO ἀγαθον τοις αριθμοις EV τῶ εν εκᾶστον οὐσιν AWLYOIS; 7 
This also Common among the others that are soulless . But if one were to say that Their Selves 
τοῦτο καὶ KOLVOV επὶ τῶν ἀλλῶν αψυχῶν . SEEL τις AEyoL QVTOUG 
do not exist at all , then for our part we speak of Beings , insofar as Each of Them Is One . Then 
UN ELVOLOAMS, περι ἡμεῖς ειπομὲν OVTWV , καθο EKAGTOV εν. δε 
if they were to enquire how The Point Partakes of The Good, if some are going to say that It Is 
El ζητοιεν πῶς TO σημεῖον LLETEXEL αγαθου, εἰ μὲν φησοῦυσιν Elva 
By-Self , and if some say that It is soulless , then their enquiry is the same as in other cases such 
καθ’ αὐτο, EL μὲν φησουσι AWDXOV , ζητοῦσιν το ALTO οπερ τῶν αἀλλῶν τῶν 
as these ; but if they say It is in others , such as in The Circle , then This Point is The Good of 
TOLOVTOV : δ᾽ EL EV ἀλλοις, οἷόν εν KUKAQ, τοῦτο το αγαθον 
That Circle , and Its Appetite/Yearning is Directed to This and It hastens as much as possible 
EKELVOD, καὶ ἢ ορεξις προς τοῦτο καὶ σπευδει ὡς SLVATOL 
by means of This to That . But how are The Genera like Them ? Can Each of Them be-cut-up- 
δια τοῦτο EKEL. CAA πῶς TH YEV ταῦτα; αρὰ εκαστα κατα-- 
into-small-pieces ? Or The Whole which Abides in Each Genus ? And how does It still Remain 

πκερματιζομενα ; ἢ ολον ῶν εν EKAOTM γένος. καὶ πῶς ετι 
One ? Or is The Generic Whole like One in Many ? Take notice then , does It only Exist in 
ev; ἢ TO γένει OAOV ὡς ενενπολλοις. Gp’ ODV LLOVOV εν 

Those who Participate ? Or not , since It both Exists By-Self and in Those who Participate . 
τοῖς μετεχουσιν ; TOD, ἀλλα και καθ’ αὐτὸ και εν τοῖς μετεχοῦυσιν. 
But perhaps this will be clearer later . 

αλλ’ LOWS EGTAL σαφέστερον DOTEPOV . 

13. Now then, how is Quantity among The Primary Genera and in turn , Quality not ? 
Nov δε, πῶς TO ποσον EV τοῖς πρώτοις τοῖς YEVEOL καὶ OD TO TOLOV OK ; 

On the one hand , either Quantity is not Primary with The Others , since They Exist At-Once 
μεν ἢ ποσὸν οὔ πρῶτον μετατῶν CAAMV, OTL EKELVOLEV αἀμαὰ 

with The Being . For Motion Exists At-Once-With The Being , by Being The Active Energy 

μετα TOV OVTOG . γὰρ κινησις μετὰ TOV οντὸος οντος EVEPYELOL 

by Being The Life of Self ; and Rest also Exists At-Once-In The Self Ousia . Therefore , 

Ovoa CON AVLTOV: καὶ στασις OVVELONEL EVTN αὐτῇ ουὐσια: dE 


That which Is is More Unified with Those Others (Qualities) and with Their Selves , so that 
TO ELVOL μαλλον συνὴν τοῦτοις ετεροις καὶ TOLGMVTOIG , ὥστε 
These are also seen together . But Number is later than These and to Itself , and the “later” 
ταῦτα καὶ συνορασθαῖι.. SE ἀριθμος VOTEPOG εκεινῶν TE καὶ EAVTOD, καὶ TO“DOTEPOG” 
comes from The Prior, and from Each other in order , and The Subsequent Subsist in The Prior ; 
παρα TOV MPOTEPOD , καὶ αλληλοις EGEENS , καὶ TH VOTEPH ἐνυπάρχει EV προτεροις: 
so that on the one hand , Number could not be counted among The First ; whereas on the other 
MOTE μεν αν οὐκ κατααριθμοῖτο EV τοις πρώτοις : δε 
hand , we must enquire , if Number is Wholly a Genus . Then to be sure , magnitude is even 
Cntnteov εἰ ολῶς γενος. μεντοι TO μέγεθος ετι 
more subsequent and composite ; for it is number in this particular thing , and a line a particular 
μαλλον VOTEPOV καὶ συνθετον: αὔριθμος εν τῶδε καὶ γραμμὴ τινὰ 
two and a surface a particular three . If then on the one hand , extended magnitude also possesses 
SvO καὶ επιπεδον τρια. ELODV μεν ODVEXEG μέγεθος καὶ EXEL 
its Quantity from Number , then how could Number not have this Being/Rank of Genus ? 
TO ποσον παρα TOV αριθμοῦυ και, πῶς αν TOD ἀριθμοῦ οὐκ EXOL τοῦτο OVTOG YEVOUG ; 
On the other hand , there is also Prior and subsequent in magnitudes . But if a certain Quantity 
de EVL καὶ TO MPOTEPOV καὶ TO VOTEPOV EV τοῖς μεγεθεσι.. SE EL TO ποσοις 
is Common to both Numbers and magnitudes , then we must grasp what this is , and when we 
KOLVOV ET’ αμφοιν ; λήπτεον TLTOVTOEOTL, καὶ ευ- 
find it , posit it as a subsequent species , not among Those that are Primary ; and if it is a species 
—povteg θετεον VOTEPOV γενος,ουκ eV τοις πρῶτοις : και εἰ γένος 
that is not among The Primary , then it must be referred to a certain One of The Primary , or 
μη εν TOLG TPMTOIC , OVOKTEOV εις τι τῶν πρώτων ἢ 
of those who belong to The First . Now then, perhaps it is clear that The Nature of Quantity 
TOV εἰς ταπρῶτα. TOLVDV , LOWS SNAOV OTL ἢ φύΌῦσιςτοῦυ TOGOD 
signifies a certain amount and It Measures the amount of each thing and how much self is . Then 
δηλοι τι οσὸν καὶ μετρεῖ τοποσοὸν EKHOTOD TE τιοσον αὕτη. AAA’ 
if the amount is Common to Number and magnitude , then either Number is Primary , but 
ει TOOOOV KOLVOV En’ ἀριθμοῦ καὶ μέγεθους, ἢ οαριθμος πρῶτος, de 
magnitude arises from That , or on the one hand , Number is entirely a mixture of Motion 
TO μέγεθος ON’ EKELVOD, ἢ μεν οαριθμος OAMS μῖξει EV κινησεὼς 
and Rest , while on the other hand , magnitude is a motion or it is derived from a motion ; so that 
καὶ OTAGENG , de TO μέγεθος τις κινησις ἡ εκ κινησεῶς, 
on the one hand , its motion proceeds forward into the indefinite , while on the other hand , its 
μεν τῆς κινήσεως προιουσῆς εἰς MOPLOTOV, de τῆς 
rest , in its halting that which is proceeding thus makes the unit. Then we must investigate 
OTAGEWS EV τῇ ἐποχὴ TOD προῖοντος ποιουσῆς μοναδα.  AAAM θεώρητεον 
in regards to the generation of Number and magnitude , or rather Their Underlying-Reality and 

περι γενεσεῶς αριθμοῦ καὶ μεγεθους, SE μαλλον Ὁπυποστασεῶς καὶ 
any after-thoughts ; for perhaps on the one hand , Number is among The First Genera , while 
ENLVOLAG =. = YAP TAXA μεν οαριθμος EV τοις πρώτοις γένεσι, 
on the other hand , magnitude is subsequent , among composites ; and therefore on the one hand , 
δε τὸ μέγεθος VOTEPOV , EV σῦνθεσει : καὶ μεν 
Number belongs to Those At-Rest , whereas on the other hand , magnitude belongs to those 
0 APOLLO EOTOTOV , de TO μεγεθος 
in-motion. But on the one hand , as we say , we must investigate these matters later . 
EV ηινησει. ἀλλὰ μεν , MS φαμεν, TOAVTO VOTEPTOV . 


14. But on the other hand , as for Quality , by what reason is It not among The Primaries ? 
oe Περι tov ποιου, δια τι οὐκ εἔν τοιςπρῶτοις; 
Or is it because This is also later and comes after The Ousia . Thus on the one hand , among 
n OTL τοῦτο καὶ VOTEPOV καὶ μετὰ τὴν OVOLAV. ODV μεν εν 
composite ousias , which also arise out of many elements , and in which , Numbers and 
ταῖς συνθεταῖς ουσιαῖς καὶ εκ πολλῶν ,KOL εν αἷς αριθμοι καὶ 
quantitativeness have produced their alteration , and so qualitativeness and a certain commonness 
TMOGOTHTES εποιησαν αὐτῶν SLAAAMYNV , καὶ ποιοτήτες καὶ τις κοινοτῆης 
will be discerned in themselves. Whereas, among The Primary Genera the distinction which 
αν elev θεωρηθησεταῖ Ev αὐταῖς : δὲ εν τοις πρώτοις γένεσι τὴν διαϊρεσιν 
must be made is not between The Simple and the composite , but between The Simple 
SEL ποιεισθαι οὐχ αἀπλὼῶν καὶ ODVOETMV , CAA’ OTAWV 
and Those which Assist in Fulfilling The Ousia , but not a particular elemental-ousia . 
καὶ τῶν συμπληρουντῶὼν τηνοῦυσιᾶν, οὐ τινα τὴν OVOLOV . 
However we deem it worthy that among others some of the ‘qualities’ which assisted in fulfilling 
KOUTOL ηξιουμεν εν ἀλλοις TO LEV OVUTANPOTLKA 
their elemental-ousia were ‘qualities’ only in name , but Those which came from an Outer- 
τῆς OVOLAG εἰναι ποιὰ ομωνυμῶς, τα δ᾽ εξ-- 
Source along with Their Ousia were Qualities , and on the one hand , Those which were in 
—wd_ev μετὰ τὴν OVOLAV VIAPXOVTH OLA , καὶ μεν τὰ εν 
Their Ousia were The Active-Energies of Selves , whereas on the other hand , those which 
ταῖς ουσιαις ἐνεργειας αὐτῶν, δὲ TOL 
came after Selves were straightaway passive-affections . But now we are saying that the 
μετ αὕὔτας ἡδη παθη ες δενῦυν λέγομεν TO 
‘qualities’ of a particular ousia do not assist at all in fulfilling a particular ousia ; for there can be 
τῆς τινος OVOLAG ELVALL οὐκ OAMS συμπληρῶτικα OVOLAG : γὰρ γινεται 
no further addition of ousia to human-beings by reason of their being ἃ human-being in Ousia ; 
οὐ προσθηκῇ OVOLAS τῶ AVOPATM καθο ανθρῶπος εἰς ουσιαν : 
since a human being is Ousian from ἃ Higher-Source , before arriving at the differentiation , 
αλλ’ EOTLV ουσια ανῶθεν , πριν ελθεῖν επι τὴν διάφορον, 
just as the living-being is already a being , before arriving at being Reasonable . 
ὥσπερ Cwov ἡδή καὶ, πριν ἥκειν ἐπι το λογικον. 

15. | How then do The Four Genera Assist-In-Fulfilling The Ousia , since They do not at 

Tl@oovvV τα τεττὰρὰ γενῆ ODUTANPOL τὴν ουσιαν OvTM 
make-up “The Quality’ of Ousia ? For She is not ‘an ousia of particulars’ . Therefore on the 
ποιουντὰ ποιᾶν OVOLAV ; γὰρ ovde τινα .  Ovv 
one hand, it has been said , that The Being Is First , and since it is clear that Motion cannot 

μεν. ,  elpNTal =, OTL TO ον APWTOV, KOL ὡς SNAOV ἡ κῖνησις αν οὐκ 
be other than First , nor Rest , nor Other , nor Same ; and on the one hand , perhaps it is clear 
ELN AAAO ODS’ ἡ στασις οὐδε θάτερον οὐδὲ TAVTOV , καὶ μὲν LOWS φανερον 
that Self Motion does not Actively-Energize Quality , whereas on the other hand , perhaps this 
OTL ἡ αὑτὴ KLVNOIG OD ενεργαζεται TOLOTHTA , δε 

will be made even more clear by this explanation . For if Motion is The Active-Energy of Self , 


ποιήσει LOAAOV σαφεστεροὸν λεχθὲν. γὰρ ELT] κινησις ἐστιν ἐνεργεια αὕτης, 
then , The Being and The Primary Genera Are Wholly Active-Energy , and thus The Motion 
de TO OV καὶ TO πρῶτα OAS EVEPYELA , ἢ κινησις 
could not be some chance event , since by The Active-Energy Being The Active-Energy of 
avovketn συμβεβηκος , AAA’ EVEPYELO ovoa EVEPYELAL 
Being , The Active-Energy could not still be called That which Assists in The Fulfillment of 
Ousia , since It Is Self ; so that It/She has not embarked into some subsequent Genus , nor into 

, OAM? αὐτῇ ὥστε οὐκ εἐμβεβηκενί(εμβαινω) εἰς TL VOTEPOV ODO’ εις 

Quality, since It/She has been Ranked/Arranged/Ordered among That which Is At-Once . For 
TOUNTNTOA , CAA?’ τετακται εις το αμα . yop 
She is not Being first , and later Set-in-motion , nor is She Being first , and later Set-at-Rest ; 
EOTLV OV OV , εἴτα κεκινηται, ODSEEOTLV OV , ELTA  EOTH: οὐδε 
nor is Rest passive ; nor are Same and Other subsequent , since She did not become Many 
οὐδε ἡ στασις παθος : SE οὐχ καὶ ταῦτον καὶ θατερον VOTEPA , οτι μη EYEVETOA πολλὰ 
subsequently , but She Was The Very Being Which She Was , One-Many ; but if She Was 

VOTEPOV, AAA’ ἢν omep nV εν πολλὰ: δε EL 
Many , then She Was also Otherness , and if One-Many , then She Was also Sameness. And 
TOAAG , καὶ ετεροτῆς, καὶ εἰ EV πολλὰ καὶ ταῦυτοτης. καὶ 
These are Sufficient for Her Ousia ; but when She is going to Proceed to Those below , 
ταῦτα αρκει εἰς τὴν OVOLAV: δὲ οτὰν LHEAAN προῖεναι προς TA KATO, 
at that time there are Others , which no longer make-up Ousia , but are instead , Ousia-Like 

TOTE αλλα , @ Οὕὔκετι ποῖει ουὐσιᾶν, αλλα OVOLOV 

Qualities and Ousia-Like-Quantities , and These become Non-Primary Genera . 

TOLLV καὶ OVDOLOV TOONV ,KOL γιγνέσθω οὕὔπρῶτα γένη. 

16. But how could that which is “relative to something” which is like an off-shoot , be among 
δὲ πῶς av To “προς TW” EOLKOG παραφυαδι εν 
The First Genera ? For it is the condition/habit/relation of one thing to another and not of That 
πρώτοις : γὰρ ῃ σχεσις ετεροῦ προς ETEPOV καὶ OV 
which Is By-Self . Thus the “where” and the “when” are even further away . For the “where” 
προςαῦτο. de “TOD” καὶ “MOTE” ETL TOppW. Yyapto που 
also means “one in another” , so that there are two ; but Genus must be One , not composite ; 
TE αλλο EV AAW , ὥστε δῦο : GE TO YEVOG SEL ELVAL εν, OV ODVOEOLV : 
and there is no particular place There ; but now The Logos is about The Real Beings that 
καὶ οὔδε τοπος εκει : δενυν ολογος περι τῶν οντῶν 
Accord with The Truth (Eternity) . And According to Which , one must consider , 
κατ᾽ αληθειαν . τὲ ο OKENTEOV , 
if Time is There . Thus it is more likely that Time (which is Threefold not Simple) is not There . 
el xpovoceket, δὲ UOAAAOV LOWS ov 
But if Time Is also a Measure , and not Simply The Measure , but also qd Measure 
de εἰ καὶ μετρον καὶ οὐχ ATAWS μετρον, αλλα 
of Motion (Past-Present-Future) , and since They Are Two , and since The Whole of Time is 
κινησεῶς , Καὶ dv0 TO OAOV 
composite and subsequent to Motion , so that It is not where Motion is in an Equal Division . 
OVVOETOV καὶ VOTEPOV κινησεῶς, MOTE οὐχ οποῦ κινησις εν lon διαίῖρεσει. 
Since to act and to be acted-upon are in motion (unequally) , if indeed being acted upon is There ! 


d€ “ποιειν" καὶ TO “πασχειν᾽ εν κινήσει ,ELAPA TO πασχεῖν EKEL: 
And since to act involves two ; and likewise so does “being acted upon” . Therefore , neither 

καὶ δὲ TO TOLELV 600 : καὶ ομοιῶς TO πασχειν : οὐν οὐδετερον 

one is Simple . And so does “to have” imply two , and “to be situated” means one thing being in 
OTAOVV . καὶ TO ἔχειν δὺο καὶ το κεισθαι OLTMS αλλο εν 

another , so that now there are three . 

OAAM , WOTE τρια. 

17. But for what reason are The Beautiful , The Good , Knowledge and Intellect 

AAka δια τι TO KXAOV , TO ἀγαθον, επιστημὴ καὶ νοῦς 
and The Virtues not among The Primary Genera ? On the one hand, in regards to The Good , 
καὶ αἱ PETAL οὐκ EV τοις πρώτοις ; μεν nN TO AYQAOOV , 

if The Good “Is” The First Nature , of which we surely say , nothing can be predicated to 
EL AYABOD TO πρῶτον τὴν φυσιν TODNV δη λέγομεν, οὔδεν κατηγορεῖται καθ᾽ 
such a Nature , but yet we say It “Is” So by not being able to indicate otherwise , that It could 
ns , AAA’ ἡμεῖς λέγομεν OVTH μὴ ἔχοντες ONLNVAL KAAMS , αν 
not be The Genus of anything at all . For It is not said to be predicated of others , either to 
€ln YEVOG ovdevog . yop ov λεγεται κατ᾽ CAAM@V, η KOO’ 
each of those of which it was said to be predicated , by being spoken of as that . Since That Good 
εκαστον @V nV λεγεται λεγομενον Oveketvo. δὲ ξκεῖνο 
“Ts” Prior to Ousia , and is not in Ousia . Whereas on the other hand , if The Good exists as a 
TPO OVOLOG, καὶ οὐκ EV ODOLO. δ᾽ EL TO ἀγαθον ως 
Quality , then Quality did not exist at all among The Primary Genera . Then , what is The 
ποῖον, TO ποῖον ουκ ολῶς eV τοις TPMTOIG . ODV τι ἢ 
Nature of That which Is not Good ? First of all It is Good in another way and not in That way 
φυσις τοῦ οντος οὐκ ἀγαθον ; πρῶτον HEV, ἡ αλλῶς καιοῦυκ εκεινῶς 
as The First ; and the way in which It is Good is not as ἃ Quality , but In-Self . But we said 
ὡς TO πρῶτον : καὶ WS EOTLV AYABOV οὐχ ὡς ποῖον, AAA’ EV αὐτῶ. HAAG εφαμεν 
that The Other Genera were also In-Self , and it was because It was Something Common 
TO ἀλλα γενή καὶ εναῦτω, καὶ διοτι Ἣν τι KOLVOV 
to Each Genus , and It was also seen in Many (Page 18) . Therefore , if The Good is also seen in 
EKQOTOV YEVOG, καὶ EWPALTO EV πολλοις : ODV EL TO ἀγαθον καὶ OPATO Eb’ 
Each Part of The Ousia or of The Being , or in The Greatest Number, then why is It not a 
EKAOTO HEPEL τῆς OVOLAG ἢ τοῦ οντος ἡ ἐπὶ TOLCMAELOTOIC , δια TL ου 
Genus , and exist among The Primaries ? Either because It is not The Same in all The Parts , 
γένος καὶ ἔν τοις πρώτοις ; nN OV TAVTOV EV απασι τοῖς HEPEOLY , 
since It Is Present Primarily and Secondarily and subsequently ; or because since one good 
αλλα πρώτως καὶ δευτερῶὼς καὶ Ὁ᾽υστερῶς: ἢ OTL γὰρ θάτερον 
arises from another Good ; such as the subsequent from the Prior , or because All Arise from 
παρα θατερου, TO VOTEPOV παρα τοῦ TPOTEPOD,N OTL πάντα παρ᾽ 
The One Beyond , since different beings Partake of It in different ways , according to their own 
TOD EVOG ἐπέκεινα, δ᾽ OAAG μεταλάμβανει αλλὼς κατὰ αὕὔτῶν 
nature . But surely then , if someone wants to posit It also as a Genus , then It will be subsequent ; 
ovolv. δε én ει τις εθελει θεσθαι καὶ YEVOG DOTEPOV : 
for The Good of anything is subsequent to The Ousia and to The Self Existence , even if 
γὰρ ἀγαθὸν TOD TL EOTLVOTEPOV τῆς OVOLAG καὶ TOOVTO ElVOl, καν 
It always attends to them , whereas Those Primary Genera belong to The Being , inasmuch 


αξι συνη, δε εκεινα Ἣν τοῦ οντος n 

as They Are and Are In The Ousia . And for which reason , it is That which “Is” Beyond 
ον καὶ εἰς τὴν OVOLAV. καὶ γὰρ eEvtevbEev τὸ επεκεινα 
The Being , seeing that The Being and The Ousia are not capable to not Be Many , 
TOV OVTOG, επειδη TO OV καὶ TOVOLA OV SLVATOL UN Elva πολλα, 
since it is Necessary that It Contain These Genera that we have counted up In-Self , and in 
AAG αναγκη EXELV ταῦτα γενη ηριθμημενα αὐτῶ, καὶ 
this way Be One Many . Then finally , if The Good is The One in The Being —then let us 

not shrink from saying that The Natural Active-Energy of Self that is Directed to This One, is 
οκνοῖμεν λέγειν τὴν κατα MVOLV EVEPYELAV αὐτου προς τοῦτο TO EV ELVOL 
The Good of Self , in order that It may Be There , as The Idea of The Good- Thus , It will Be 
TO AYABOV αὐτου, ιν’ N ξἕκειθεν αγαθοειδες-- εσται 
The Good and The Good is The Active-Energy Directed towards This ; but This Is The Life 
το ἀγάθον τὸ ἀγαθὸν ἐνεργεια προς τούυτῶ : δετοῦτο Nn Con 
of Self , but This is Its Motion , which is already a Certain One of The Genera . 
αὐτοῦ : δὲ τοῦτο ἢ κινησις, TN EOTLV Non τι €V TOV YEVOV. 

18. Then in regards to The Beautiful , if on the one hand , Primary Beauty is That Good , 
δε Περι τοῦ καλοῦυ,εὶ μεν ἢ πρώτη καλλονή εκεινο, 
then whatever can be said about It , The Same and The Like can also be said about The Good ; 
αν λεγοιτο τὰ αὐτὰ καὶ παραπλήσια καὶ τοις λογοιῖς ἐπὶ TOD ἀγαθοῦ : 
and if The Beautiful is That which , as it were , Shines-Brightly from The Idea of The Good , 
καὶ εἰ το OLOV αἀποστιλβον επι TH EK ‘ 
since It is not The Same in All The Ideas , and since The Brilliance upon Them is subsequent . 
But on the other hand , if The Beautiful is nothing else than The Self Ousia , then The Beautiful 
de ει TO KOAOV OVK TLOAAO ἡ ηαῦντηοῦυσια, 
has been included in The Ousia . But if it is ‘beautiful’ in relation to those of us who see it , 
εἰρηταῖι (E1P@ (A) ) EV TN OVOLA. SE EL EOTL προς TOVGTNMASG ορῶντας 
then this that energizes that makes us experience it in this way is motion , and if The Energy 
τοῦτο TO ἐνεργεῖν ποιεῖν παθος τοιονδὲ κινησις, καὶ EL ἡ ἐνεργεια 
is Directed- towards That Beauty , then It is Motion . Thus , Knowledge is Self-Motive , 
προς EKELVO κινησις. δεη επιστημῆ EOTL AVTOKLVTOLG 
by also Being The Vision of The Being , and so It is an Active-Energy , but not a condition ; 
καὶ οὐσὰ OIC TOV οντος καὶ EVEPYELA ,ο,αλλ᾽ OVX ESIC : 
so that Knowledge also comes under Motion . But if you wish , under Rest , or also under both ; 
ὥστε αὐτὴ καὶ VO τῆν κινήσιν, δε εἰ βουλει, DIO τὴν OTAOLV , ἡ καὶ VT’ ALO : 
but if under both , as that which is mixed ; and if mixed , it is subsequent . 
δὲ EL DT’ ALLOW, ὡς μικτον:  €L TO μῖκτον TODTO VOTEPOV , 
And then Intellect , by Being The Intelligence Composed out of All The Real Beings , 
καὶ δὲ ονοῦυς ον νοοῦν σύνθετον εκ παντῶν, 
is not a Certain One of The Genera . And so Authentic Intellect by also Being along with All 
οὐχ τι εν τῶν YEVOV: καὶ οαληθινοςνοῦς καὶ ον μετα παντῶν 
Is Already All The Real Beings , but The Being Is Bare/Naked , by being taken/grasped as 
EOTLV NON παντὰ τὰ OVTAa , dE το OV ψιλον εἰς λαμβανομενον 
as an Elemental Genus of Self . 


OTOLYELOV γενος αὐτου. 
But Righteousness and Sound-mindedness/Soberness and The Virtues in general , 
de dtKALOODV καὶ OoMbpoovvyj καὶ apetn OAS 
are All Certain Active-Energies of Intellect ; so that They are not among The Primary Genera , 
TOOL τίνες ενεργεῖαι νοῦ : ὥστε ουκ εν πρώτοις 
and so The Genus and Species are subsequent . 
καὶ γένος καὶ ειδη VOTEPO 

19. Surely then , by These Being The Four and Primary Genera , then does Each One 
én ταῦτα OVTA τὰ TETTAPA καὶ πρῶτα Tevyn apa ἕκαστον 
make a Species By-Self ? Such as does The Being immediately make Divisions By/From-Itself 
without The Other Genera ? Or not ; seeing that It must take The Differences from Outside Its 
OVED TOV OAAMV ; ἡ οῦυ: επειδὴ δει λαβειν tas diadopas εξωθεν Tov 
Genus , and on the one hand , They are The Differences of The Being inasmuch as They Exist , 
γένους, καὶ μεν εἰναι διαφορας TOV OVTOG n ον, 
but nevertheless The Differences are not Self . Therefore , from what Source does Being Possess 
HEVTOL τας SLAMOPAG οὐ ALTO. ODV ποθεν εξει 
Them ? For surely then , it is not from non-Beings . Surely then, if It got Them from Beings , 
; yap sy οὐ EK TOV OVK OVTOV . én ει εξ οντῶν, 
and since The Three Remaining Genera Exist , then it is clear that The Differences Arose from 
de τατριὰ τὰ λοιπὰ γενῆ ἣν, ONAOV οτι εκ 
Them and By-Being-Applied and By-Being-Coupled and By-Coming-to-Be At-Once 
TOVTOV καὶ TPOOTLOEMEVOV καὶ συνδυαμενῶν καὶ γινομενῶν αμα 
Along-with Them. But surely then , By-Coming-to-Be At-Once , This That Is Composed 
μετὰ TOLTOV. ἀλλα δη γινομενα Qua τοῦτο TO εκ 
out of All was made . How then do The Others Exist Along-with That which Is Composed out 
TOVTOV ETOLEL. πῶς ODV τὰ OAAG EOTL μετα το εκ 
of All? And how if They Are All Genera do They make Species ? How then does Motion 
παντῶν ; καὶ πῶς OVTATAVTA γένη ποιει elon; πῶς δὲ πηκῖινησις 
make The Species of Motion and Rest , and The Other Ones ? Since we must guard against 
ειδὴῆ κινησεῶς καὶ ἡ στάσις καὶ τὰ CAA ; επει SEL παραφυλαττειν 
this also , in such a way that Each Genus must not be un-Observed in The Species , and 
KQKELVO , OTM εκαστον μη αφανιζοιτο EV τοῖς εἰδεσι, 
in turn , that The Genus be not only predicated as Seen in The Species , since It Exists At-Once 
in The Species and In-Self , and in turn that Each Genus must Be Mixed and Pure 

EKELVOLG καὶ εν αὐτώ καὶ AD Ὁπυπαρχῇ μιγνυμενον καὶ καθαρὸν 
by not Being Mixed , thus Assisting in Bringing Ousia to Completion , not by 
UN μιγνυμενον, ElG ODVTEAODV OVOLAV μηδ᾽’ 

otherwise dissolving Self . 
Surely then on the one hand , we shall have to consider these statements . Whereas 

én μεν OKETTEOV περι τουτῶν. 
on the other hand , since we have stated that That which Is Composed of All The Real Beings , 
de ETEL EMOPEV το εκ παντῶν τῶν οντῶν 

Is Each Intelligence , but we posited The Being and The Ousia as Prior to All The Species 


εἰναι EKAOTOV νουν. δὲ τιθεμεθαὰα το ον καὶ τὴν OVOLAV ὡς προ παντῶν εἰδῶν 

and The Parts that Are Intelligence ; thus we now say that Intellect is subsequent . 

καὶ μερῶν εἰναι νοῦν , Ὠδη λεγομεν TO VODV ειναῖ DOTEPOV . 

Surely then , let us also make this difficulty profitable in regards to our enquiry and by using it 
δη καὶ ποιησώμεθα ταῦτην τὴν ATOPLAV XPLOLLLOV προς TO CNTODLEVOV καὶ χρησάμενοι 
as ἃ model/paradigm/example we shall embark upon knowing what they are saying . 

OLOV παραδειγματι εμβιβαζωμεν εις γνῶσιν τῶν αὐτους AEYOLEVOV . 

20. Therefore on the one hand, let us grasp The Intellect which is not applied to any 
OvV μεν Λαβώμεν TOV νοῦν ειναι οὐδεν εφαπτομενον 
of those that are among partibles nor energized about any such particular , in order that It may not 
TOV εν μερει ODS ἐενεργουντὰ περι OTLODV : ιν’ μη 
become a particular intellect ; for just as Knowledge Is Prior to the Particular/Specific Ideas , so 
γιγνοῖτο τις VOUG , ὥστερ επιστημΏ TPO τῶν εν μερει ELOOV , δὲ καὶ 
also is The Knowledge in The Specific Idea Prior to the parts contained in Self . On the one hand, 
YN επιστημὴ ἕν εἰδει προ τῶν μερῶν εν αὕτη: μεν 
Every Specific Idea is not in any of Its particular parts ; It is The Potential-Power of all the parts , 
TOOK οὐδεν εν μερει δυναμις τῶν παντῶν, 
whereas on the other hand , each part is the active-energy of That Idea , but the potential-power 
of all Its parts , thus on the one hand , just as in the case of The Specific Ideas , so also for The 
TOVTOH μεν εν ETL αἱ εἰδει, MOMVTMS καὶ τῆς 
Whole of Intellect ; for The Specific Ideas Rest in the Potential-Power in The Whole , for even 
καθολου ; αἱ κεινται δυμαμει ξεν τῇ OAH, Sy 
when They are grasped in Their Specific Character , They are Potentially The Whole ; for The 
λαβουσαι εν αἱ εἰδει TO , €lolv δυνᾶαμει YN OAN: γαρη 
Whole is predicated of Them , not a part of The Whole ; yet Self must certainly be Pure/Unmixed 
πασὰ  KOTNYOPELTAL , οὐ MOPLOV τῆς πασῆς : γε αὐτὴν Set UNV εἰναι AKEPALOV 
By-Self . Surely then on the one hand, in this way it can be said that The Whole Intellect 
ed’ αὐτῆς. én μεν OVTO εἰπεῖν TOV ξυμπαντα νοῦν 
Exists in one way ; The One Prior to Those that are Energized according to each particular Idea , 
ElVaL αλλῶὼς, TOV προ τῶν οντῶν EVEPYELO καθεκαστον ; 
whereas on the other hand , each particular Intellect exists in another way ; on the one hand , 
δε EKAGTOVG νοῦς αλλῶς, μεν 
Those that are partial that are Fulfilled from All ; while on the other hand , The Lead Intellect 
τους εν μερει πληρῶώθεντας εκ TAVTOV , δ᾽ τον χορήηγον νοῦν 
that Is Over All the particular intellects ; thus It is the Potential-Power of selves and It Contains 
επι πᾶσι τοις KaBEKHOTA , δὃδεειναι δυναμῖν αὐτῶν καὶ EeXELV 
them in Its Wholeness , and in turn they contain The Whole Intellect in their particular being , 
EKELVOUG EV TH καθολου, TE AV EKELVOUG EXELV TOV καθολοῦ EV αὕὔτοις EV μερει OVOLV , 
just as a particular knowledge contains The Whole Knowledge. And so again it can be said , 
ως τις ἡ επιστημῇ τὴν επιστημην.. καὶ εἰναι καὶι 
that The Great Intellect Is By-Self , as are the particular intellects which are in-their selves , 
TOV μέγαν νοῦν καθ’ HVTOV καὶ AD εκαστους OVTAG εν αὔὕτοις, 
and in turn the partial intellects are Comprehended in The Whole and The Whole in the partial ; 
καὶ αὖ τοῦς EV μερει εμπεριέεχεσθαι τῷ OAM καὶ TOV ολον EV τοιςμερεῖ, 
so that the particular intellects exist by-themselves and in-Another , whereas The Great Intellect 


εκαστους εφ᾽ εαυτῶν καὶ εν ἀλλω καὶ EKELVOV 
Is By-Itself and in those particular ones ; and on the one hand, they are All potentially in That 
εφ EAVTOD καὶ EV EKELVOLG , Καὶ μεν παντας δυνάμεῖ εν EKELVO 
Intellect which Is By-Itself , By Being All their Active-Energy At-once , while on the other 
hand , By Potentially Being each separate intellect , whereas in turn the particular intellects are 
δυναμει εκαστον χῶρις, δ᾽ αῦ τους 
the active-energy which they are , while they are potentially The Whole. For on the one hand , 
EVEPYELOL ο elo. , δε δυμαμει το ολον. yap μεν 

insofar as they are This which they are said to Be , they are The Active-Energy of That which 
καθοσον ELOLV τοῦτο O A€yOVTAL , εἰσιν EVEPYELO EKELVO ὁ 
they are said to Be , but on the other hand , insofar as they are in That Whole Genus , they are 

λεγονται ᾿ς: δ᾽ n εν EKELVO γενει 
The Potential-Power of That Whole . Then in turn on the one hand , insofar as It Is The Genus 

δυναμει ekelvo . δ’ αὖ μεν ῇ YEVOG 
in which They are , It Is The Potential-Power of All The Specific Ideas under Self , and It Is 

ο , δυναμις παντῶν τῶν εἰδῶν VI’ αὐτο, καὶ 

none of Their Active-Energies , since All Rest Quietly in Self ; on the other hand , insofar as 
οὐδὲν EKELVMV = EVEPYELA , CAAA TAVTA ἡσυχα EV αὐτῶ: δε n 
It Is The Active-Energy that Is Prior to The Ideal Intellects , It Is none of the particulars . 
EOTL EVEPYELO προ τῶν εἰν , οὐ τῶν καθεκαστα. 
Surely then , if indeed The Ideal Intellects are going to Exist in Active-Energy , then 

én εἰπερ OL εἴδει EOOVTAL εν ἐνεργεια,, 
The Active-Energy Proceeding from Self must come to Be The Cause . 

τὴν EVEPYELAV απ’ avtov det γιγνεσθαι αἰτιαν. 

21. How then does Self , while Remaining One , Produce the partial beings According to 
TIlagovv = avtos μενῶν εν ποῖεξι TO EV μερει 
The Logos ? But this is the same as asking how those that are said to be subsequent , arise from 
τῷ AOYW; SETOVTO ταῦτον πῶς TO Aeyoueva εφεξης εκ 
Those Four Primary Genera . Now then , see how in This Great and Unfathomable Intellect , 
that is not full of talk , but Full of Intelligence ; This Intellect which Is All and Whole and not a 

OV πολυλάαλω AAO TOADVO TO VO TOVTA καὶ OAD καὶ OD 
partial nor a particular intellect , in such a way that All that Arise from Self Exist At-Once . 
μερει οὐδε τινι vO, OTWG τὰ παντὰ εξ avtov ενι 

Surely then It Wholly Contains Number in Those which It Sees , and thus It is One ana Many 
on παντῶὼς EXEL αριθμον εν TODTOIG OIG OPM, καὶ SE EOTL EV καὶ TOAAG , 
and thus These Many are Its Powers , and Wonderful Powers that are not weak , whereas 

καὶ δὲ ταῦτα δυναμειῖις καὶ θαυμασται δυνάμεις οὐκ ἀσθενεῖς, αλλ’ 
inasmuch as They Are Pure , They Are also The Greatest Powers , such as Those that Are 
QTE ELOL καθαραιϊ ουσαι KOL μεγισται OLOV 
Fresh/Vigorous/Robust/Full of Strength/Life , and Are Truly Powers , by not by having any 
σφριγῶσαι καὶ ἀληθῶς SLVALLELS , οὐ EXOVOL τινος 
Limit. Now then They Are Unlimited and since They Are Unlimited They Are also Great . 
TO μέχρι: τοινυν απειῖροι καὶ απειρια καὶ TO LEyO . 

Now then , by Seeing This Greatness along with The Beauty in The Self of The Ousia and also 


TOLVDV 16@V_ τοῦτο TO μεγὰ συν THKAAM EV AVTM TNGOVOLAG καὶ 
The Divine Glory and The Light around Self , Like The Beings in Intellect , then one also Sees 
τῇ αγλαια καὶ τῷ φῶτι περι αῦτο, ὡς οντὰ ἕν va καὶ Opac 
The Quality already in Full-Flower , then along with Magnitude there appears to your Insight 
TO ποῖον ἤδη emavOovv , δὲ μετα μέγεθος TPOOALVOLEVOV TH ON προσβολῃ 
The Continuity of Her Active-Energy Lying Quietly At-Rest . Then there Being One ,Two , 
Three , Magnitude and All the Quantity that is Third . Then by Seeing Its Quantity and 
τριῶν καὶ TO μέγεθος καὶ παν TO TOGOV OV τριττον. SE EVOPMLEVOLTOD TOGOD καὶ 
Its Quality and both Moving towards One and becoming Such , you also See Its Form/Shape . 
TOV TOLOV καὶ OWLOMLOVTMV εἰς EV καὶ γινομεένῶν OLOV καὶ Opa σχημα. 
Then The Other falls in place and makes distinct Quantity and Quality, and there are Differences 
SE TOD θατεροῦ ELOTLNTOVTOS καὶ διαῖρουντος καὶ TO TOGOV καὶ TO ποῖον τὲ = SLEAMO POL 
of Figures and Other Qualities . And on the one hand , Sameness which is also There makes 
OXNHATOV καὶ αλλαι ποιητητος. καὶ μεν ταυτοτῆς σσυηνουσα ποιῖξι 
Equality Exist . Thus there is Otherness , Inequality in Quantity , Unity and Number , Unity and 
lootntaetvar, de ETEPOTNG AVLOOTHTAEVNOOM eV TE ἀριθμω EV TE 
Magnitude , and from which Arise Circles and Squares and Figures with Unequal sides , and also 
peyeOet , KOU εξ κύκλους καὶ TETPAYOVA καὶ TA σχηματα εξ ανισῶν, TE 
Like and Unlike Numbers , and The Odd and The Even. For by Its Life Being Intelligent , and 
ομοιους καὶ ἀνομοιοῦυς αριθμοῦς, TE περιττους καὶ ἀρτιους. γὰρ Cwn OLOM Evvo”vs καὶ 
by Its Active-Energy having no imperfection , It leaves out none of Those which we now See 
EVEPYELO οὐκ ατελῆς παραλεῖιπει οὐδὲν WV VDV EDPLOKOLLEV 
Are An Intellectual Function , since It Contains All Selves as Real-Beings in The Power of 
ον νοερον ἔργον, αλλα EXEL TAVTO αὐτὰ OVTa ἔν TH δυναμει 
Self , Being Maintained as It Is Proper to Intellect . Thus , Intellect Contains/Maintains by 
αὐτῆς ἔχουσα ὡς αν ξεχοι γους. de VOUG EXEL ως 
Being in Intellection , but not The Intellection in Discursive Reason ; since nothing has been left 
εν vonoet , δεοῦυ vonost ὃν TM διεξοδὼ : de OVdEV παραλελειπ-- 
out of All those which arise from The Reason-Principles , since Intellect is much like One Great 
—TOL TOV O00 λογοι , αλλ᾽ EOTLV οἷόν εἰς μεγας 
Perfect Intelligible-Principle that Embraces/Contains Them All , by Proceeding from The 
TEAELOG , λογος περιεχῶν παντὸς, επεξιων απὸ TOV 
First Principles of Self , or rather It has Always Proceeded through Them , so that It is Never 
πρῶτῶν αὔὕὔτου, SEMOAAOV αξι ἐπεξελθὼν , MOTE μηδέποτε 
True that “It is-in-the-process-of-under-going” . For Everywhere , it is generally the case that , 
αληθες TO εἰναι επεξιεναι . γὰρ πανταχοῦ OAS : 
by as much as one might grasp by Reasoning in The Nature of Beings , to that degree one will 
οσα τις αν λαβοι εκ λογισμοῦ εν TH φυσει οντα, ταῦτα εὐρη- 
find Them Existing without reasoning in Intellect , so that to believe that Intellect has made 
—OEL οντα COVED λογισμου εν VO, WOTE νομιζεῖν νοῦν ποιησαι 
That which Is , as It Is , according to Reasoning , so also in the case of The Reason-Principles 
το OV OVTM λελογισμενον OLOV καὶ επι τῶν λογῶν 
which make Living-beings ; for just as The Most Accurate Reasoning would Calculate what is 
TOV ποιουντῶν τὰ ζῶα : γὰρ WG OAKPIBEOTATOS λογισμος αν λογισαῖτο ὡς 
The Best , so also do All The Real Beings in The Reason Principles Prior to Reasoning . What 
OPLATA, OVTMS TOVTH OVOL εν τοις λογοις προ λογισμου. τι 
must one expect in The Higher Principles Prior to Nature , and The Principles in Her to be ? 


χρη προσδικαν εν τοις <AVWTEPM> προ HVGEWS καὶ τῶν AOYWV τῶν εν αὕτη ELVAL ; 
for Those which Are in The Ousia Are nothing else than Intellect , since They were not 

yap οις εν ἡ οὔσια OVKTLOAAO N νοῦς, καὶ αὕτοις οὐκ 
imported by That which Is nor Intellect , for there would be no trouble about All having to be 
ENAKTOV οὔτε TOOV OVTEO VOUG, αν εἰν QUOYNTL «παν: ἔχον 
The Best , if indeed All Are Well-Disposed according to Intellect , and Are That which , 
QpPlota, ειπεὲρ KELOETAL KOTO νοῦν, KQLOV TODTO O , 
Intellect Wills and Is ; and for which Reason It Is Genuine/Authentic/Truthful and First ; 
νοῦς BEAEL καὶ EOTL : καὶ διο αληθινον καὶ πρῶτον: 
for if Intellect arose from-another , then That Other would be Intellect . 

γὰρ ει παρ᾽ αλλου, EKELVO νους. 

Surely then , All Figures and Every Quality have been Seen in The Being 
δη LAVTOV σχηματῶν καὶ TAGNS ποιοτητος οφθεντῶν EV TH OVTL, 
—for It was not a particular quality ; for neither was It One , since The Nature of The Other 
—yop ἣν ov τις : γὰρ οὐδὲ ἣν μῖιαν τῆς φυσεῶς θατερου 
Is There , thus It Is One and Many ; for Sameness was also There . Since One and Many , and 
EVOVONG , HAAG ELVOLL μιὰ καὶ MOAAGL: γὰρ TALTOTNG NV καὶ: SE EV καὶ πολλο,, καὶ 
That which Is were Such as This from The Beginning , so that The One and Many Is in All 
TO OV τοιοῦτον εξ αρχης εὥστε τοεν καὶ πολλὰ εν πασιν 
The Ideas . Surely then Magnitudes are different and Figures different and Qualities different ; 
ειδεσι : δὴ HE eON διαφορα καὶ σχηματα SLAMOPA καὶ TOLOTHTES SLAMOPS : 
for it was not possible nor was it Lawful for anything to be left out ; for There All Is Perfect , 
yop ἣν ov οὐδὲ NV θεμιτὸν οὐδεν παραλελειφθαῖι : γὰρ EKEL TO παν TEAELOV 
otherwise It would not be AlI- and Life Flows from It , or rather Accompanies It Everywhere , 
n αν οὐκ HV Tav— καὶ ζωης επιθεουσης, SE μάλλον συνουσης TAVTAXOD , 
thus All have come to be Living-beings out of Necessity , and there were Bodies There also , for 
παντὰ  €YLVETO Coo εξ. avayKns, καὶ ἣν σώματα καὶ 
Matter and Quality are Beings . Then since All are Comprehended by both those that perpetually 
come into Being and also Those that Eternally Abide in That which Is , on the one hand , Each 
YEVOLEVOV καὶ ατῶνι μενοντῶν ἕν τῶ εἰναῖ, μεν EKOOTOV 
Separate One , Being That which It 15, but again on the other hand , All-together Being in One , 
χῶρις ,οντῶν Ο ἔστιν, aD δὲ ομοῦυ OVTMVEVEVL, 
The Intertwining and Synthesis as it were of All Beings in One is Intellect . And , on the one 
Ἢ συμπλοκὴ καὶ σύνθεσις οἷον TAVTWV οντῶν EV EVL EOTLVOUG . καὶ μὲν 
hand , by Containing The Real Beings In-Self , It Is The All-Perfect Living-Being and 
EXOV THXOVTA  EVOVTWEOTL παντελὲς ζῶον και 
That which Is The Living Being ; but on the other hand , by Offering Itself to That which Rises 
O ἔστι Cwov : δ᾽ παρεχῶν EXVTOV YEVOLEVOG 
from There to be Beheld ; It Allows/Grants Intellect The Right to be called Intelligible . 
εκει ορασθαι διδωσιν v@ ορθῶς λέγεσθαι  vontov. 

22. And Plato thus speaks enigmatically of the way in which The Ideas in Intellect 
Καὶ Πλατῶνι ovv ἡνιγμενωὼς το ἤπερ ιδεὰς εν νοῦς 

Are Innate In The All-Perfect Living-Being , Seeing what Kind and how Many They Are 
EVOVOAG τῷ παντελει Cow καθορὰ οἷαι τὲ καὶ OOO EVELOL 


(Tim 30c-31b) . Since The Soul that arises after Intellect , insofar as She Is Soul , She Possesses 
enmel ψυχῃ μετα vovv , καθοσον woxn EXOVOA 
The Ideas In-Self , She also Sees Them Better in That which is Prior to Self ; and our own 
eVavTn , καὶ καθορὰ βελτιονεν TH TPO αὕτης : καὶ ἡμῶν 
Intellect , although having Them , Sees Them Better in That which is Prior to Self ; for on the 
0 VOUG EXOV καθορα βελτιον εν τῶ προ MVTOD : γὰρ 
one hand , In-Self , Self merely Sees , while on the other hand , in That which is Prior to Self , 
HEV εναῦτω μονονκάαθορα, δε εν τῷ προ αὐτου 
It also Sees that It Sees . Surely then this Intellect of ours , which we maintain , Sees that It is not 
καὶ καθοραὰ OTL καθορα. Sy OVTOG 0 VOUG OV φαμεν καθορᾶν οὐκ 
separated from That which is Prior to Self , from which Self is , inasmuch as It is Many of One , 
απαλλαγεις του TPOQVLTOD εξ αὐτοῦυῦῶν, ATE ὧν πολλα εξ ενος 
and by having The Nature of The Other accompanying It , It becomes One Many . Whereas , 
καὶ EXOV τὴν φυσιν TOD OATEPOD σύνουσαν , YIVETAL E1GMOAAM.  d€ 
The One Intellect , by also Being Many , also makes The Many Intellects out of That 
εις νους καὶ WV πολλα καὶ ποῖει τοὺς πολλους VOLS εξ TNC 
Necessity such as this . Thus it is entirely not possible to grasp The Number One and The Unit ; 
αναγκῆς TOLUDLTNS . SE EOTL ολῶς οὐκ λαβεῖν το αριθμῶεν καὶ ατομον : 
for whatever you may grasp , is a specific form ; for the former ones are Immaterial . For which 
yop OTL av λαβης, £1606 : γὰρ QOVED VAN. δῖο 
Reason , Plato states this enigma , that The Ousia has also been cut up to infinity (Par144C) . For 
ο Πλατῶν καὶ φησι τουτο OUVITTOMEVOG τὴν OVOLAV καὶ κατακερματιζεσθαῖι ELC CLTELPAL . 
on the one hand as long as the distribution , such as that of a Genus , arrives at another Species , 
yop μεν EWS , Οἷόν εκ γένους, εἰς αλλοεῖιδος, 
It is not yet infinite ; for It is Limited by The Species that have been brought into i while 
οὔπω ANELPOV : YAP περατοῦται τοῖς ELSECL γεννηθεισιν 
on the other hand , the last form which is not divided into Species , is more infinite . This is 
δ᾽ TO EOXATOV εἰδος OLN διαιῖρειταῖ εἰς εἰδη, μαλλον ATELPOV . τουτο EOTL 
the meaning of “then and only then we may rejoice in letting the rest go into infinity” (Phi 16E) . 
TO καὶ δὲ δὴ TOTE εαν χαῖρειν μεθεντα εἰς TO ἀπεῖρον. 
Thus on the one hand , to the degree that they are by themselves , they are infinite ; whereas on 
αλλ’ μεν οσον ET’ αὐτοις, απειρα 
the other hand , inasmuch as They are Comprehended by The One They arrive at Number . 
de n6n περιλήηφθεντα τῷ ενι ερχξται ELC APLOLOV . 
Therefore on the one hand , Intellect Contains The Soul that comes after Itself , so that She is 
OvDV μεν VOUG ἔχει ψυχὴν τὸ μεθ’ EUTOV, ὥστε ειναι 
In-Number , and Contains Soul as far as last Part of Self , but on the other hand , the last piece 
EV ἀριθμὼ KO WOXNV LEXPL του ἐσχάτου αὐτῆς, de TO EOXATOV 
of self is already altogether infinite . And on the one hand , an Intellect like this is a Part , even if 
αὕτης NSN πανταπασι ἀπειρον. καὶ μεν ονοῦς τοιοῦτος EOTL μερος, καϊπερ 
It contains All Beings and The Whole Intellect , and those Parts of Self are The Active-Energy 
EXOV ταπαντα καὶ ο πας , Καὶ οἵ μερῃ αὐτου οντος ενεργεια 
of Self by Being Parts (P26) , whereas on the other hand , soul is a part of a Part , more like 
αὐτοῦ OVTEG μερος , δε WX] μερος μερους, AA’ ὡς 
an activity from Self. For on the one hand , when It Energizes In-Self , The Products of Its 
evepyela εξ αὐτου. γὰρ μεν OTE eVEPYEL EVOVTO, TO evep— 
Active-Energy are The Other Intellects , while on the other hand , when It Energizes Outside 
πγουμεμα οι ἀλλοι νοι, δε οτε εξ 


of Self , The Product is The Soul . Thus if The Soul Energizes as a Genus or a Specific Idea , 

αὐτου, woxn . δὃδε ψυχῆς EVEPYOLONS ὡς γενους ἢ  ELOOVDG 

the other souls act as specific forms . And the activities of these are twofold ; one is Directed 

αι CAACL ψυχαι ὡς ειδῆ  . καὶ αἱ ἐενεργειαι τουτῶν διτταὶ : NN MEV προς 

Above to Intellect , while the other is directed below , to the other powers concerned with 

TO QV® νους, ἢ δὲ προς τὸ KATH αἵ αλλαι δυνάμεις κατα 

The Logos , thus the last activity is at this time contacting and shaping matter. And the lower 
Aoyov , δὲ ἢ EOXATH ἡδη ἐφαπτομένη καὶ μορφουσα VANS. καὶ TO KATH 

part of self does not prevent All The Rest from Being Above . Or rather , that which is spoken 
of as the lower part of self is an image of Self , but it is not cut off , but it is like the images in 
—HEVOV KATH AVTNS EOTLV LVSQALA αὐτῆς, SE οὐκ ἀποτετμημενον, αλλ WS τὰ εν 
mirrors , as long as The Archetype Is Present Outside . Therefore , one must grasp how It Is 
KOTONTPOIG ,EWG τὸ ἀρχετῦπον αν παρ Eso . de det λαβειν πὼς TO 
Outside . And as far as That which Is Prior is concerned , Its Image extends as far as The 
εξω .KOL EXPL του προ τοῦ ELOWAOD ο 
Whole Inielligible Kosmos , Perfected from All The Intelligible Beings , just as this realm 
OMG VONTOGS κοσμος τέλεος εξ παντῶν νοητῶν , ὥσπερ οδε 
is an image of That One, insofar as it is also possible for an image of The Living Being to 
ὧν μίμημα EKELVOD , καθοσον TE οἷον εικονα ζώου 
Preserve The (Likeness of) The Living Self , just as a drawing or a reflection in water 
amoow lev CWOV αὐτο, WC TO γεγρᾶάμμενον ἢ το εν Ὁυδατι 
is a ghostly image of That which appears to be there upon the water and the drawing . But the 
φαντασμα τοῦ δοκοῦυντος εῖναὶ προ VOATOG καὶ γραφῆς. δὲ τὸ 
image in the drawing and the water is not of both together , but of the one which is formed 
μίμημα EV TO γραφὴ καὶ VSATL οὐ TOD συναμφετερου, HAAG TOV ETEPOD TOV μορφωθεντος 
by The Other . So then the image of The Intelligible is not of its Maker , but of the images that 
are contained in The Maker , which also include human beings and every other living being . 
TEPLEXOLEVOV EV TW πεποιήκοτι, WV καὶ EXOVOA AVOPATOS καὶ παν ἀλλο ζῶον: 
Therefore , This Kosmos is also a Living Being and so is That Being which Made It , 

de τοῦτο καὶ καὶ το πεποικκος, 
Each One Made in a Different way , yet both Exist in The Intelligible . 
2 October 2014 

17 January 2017 (rev 2/8/2017) 


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