adytum of deity, announce nothing pertaining to the ineffable, but only indicate her spontaneous tendencies towards it, and belong rather to the immediate offspring of the first God, than to the first itself.
Hence, as the result of this most venerable conception of the supreme, when it ventures not only to denominate the ineffable, but also to assert something of its relation to other things, it considers this as pre-eminently its peculiarity, that it is the principle of principles; it being necessary that the characteristic property of principle, after the same manner as other things, should not begin from multitude, but should be collected into one monad as a summit, and which is the principle of all principles. Conformably to this, Proclus, in the second book of this work[1] says, with matchless magnificence of diction: “Let us as it were celebrate the first God, not as establishing the earth and the heavens, nor as giving subsistence to souls, and the generation of all animals; for he produced these indeed, but among the last of things; but prior to these, let us celebrate him as unfolding into light the whole intelligible and intellectual genus of Gods, together with all the supermundane and mundane divinities—as the God of all Gods, the unity of all unities, and beyond the first adyta,[2]—as more ineffable than all silence, and more unknown than all essence,—as holy among the holies, and concealed in the intelligible Gods.”
The scientific reasoning from which this dogma is deduced is the following: As the principle of all things is the one, it is necessary that the progression of beings should be continued, and that no vacuum should intervene either in incorporeal or corporeal natures. It is also necessary that every thing which has a natural progression should proceed through similitude. In consequence of this, it is likewise necessary that every producing principle should generate a number of the same order with itself, viz. nature, a natural number; soul, one that is psychical (i. e. belonging to soul); and intellect, an intellectual number. For if whatever possesses a power of generating, generates similars prior to dissimilars, every cause must deliver its own form and characteristic peculiarity to its progeny; and before it generates that which gives subsistence to progressions far distant and separate from its nature, it must constitute things proximate to itself according to essence, and conjoined with it through similitude. It is therefore necessary from these premises, since there is one unity the principle of the universe, that this unity should produce from itself, prior to every thing else, a multitude of natures characterized by unity, and a number the most of all things allied to its cause; and these natures are no other than the Gods.
According to this theology therefore, from the immense principle of principles, in which all
