(1) In the two orders of things- those whose existence is that of process and those in whom it is Authentic Being- there is a variety of possible relation to Cause.

Cause might conceivably underly all the entities in both orders or none in either. It might underly some, only, in each order, the others being causeless. It might, again, underly the Realm of Process universally while in the Realm of Authentic Existence some things were caused, others not, or all were causeless. Conceivably, on the other hand, the Authentic Existents are all caused while in the Realm of Process some things are caused and others not, or all are causeless.

Now, to begin with the Eternal Existents:

The Firsts among these, by the fact that they are Firsts, cannot be referred to outside Causes; but all such as depend upon those Firsts may be admitted to derive their Being from them.

And in all cases the Act may be referred to the Essence , for their Essence consists, precisely, in giving forth an appropriate Act.

As for Things of Process- or for Eternal Existents whose Act is not eternally invariable- we must hold that these are due to Cause; Causelessness is quite inadmissible; we can make no place here for unwarranted "slantings," for sudden movement of bodies apart from any initiating power, for precipitate spurts in a soul with nothing to drive it into the new course of action. Such causelessness would bind the Soul under an even sterner compulsion, no longer master of itself, but at the mercy of movements apart from will and cause. Something willed- within itself or without- something desired, must lead it to action; without motive it can have no motion.

On the assumption that all happens by Cause, it is easy to discover the nearest determinants of any particular act or state and to trace it plainly to them.

The cause of a visit to the centre of affairs will be that one thinks it necessary to see some person or to receive a debt, or, in a word, that one has some definite motive or impulse confirmed by a judgement of expediency. Sometimes a condition may be referred to the arts, the recovery of health for instance to medical science and the doctor. Wealth has for its cause the discovery of a treasure or the receipt of a gift, or the earning of money by manual or intellectual labour. The child is traced to the father as its Cause and perhaps to a chain of favourable outside circumstances such as a particular diet or, more immediately, a special organic aptitude or a wife apt to childbirth.

And the general cause of all is Nature.

(46) Timaeus: the causes which belong to the Intelligent Nature, and put second all such as are of the class of things which are moved by others, and themselves, in turn, move others because they cannot help it. And we also must act likewise. We must declare both kinds of Causes, but keep distinct those which, with the aid of thought, are artificers of things fair and good, and all those which are devoid of intelligence and produce always accidental and irregular effects. Now regarding the auxiliary causes which have helped the eyes to acquire the power which they now possess, let this statement suffice. Next we must declare the most important

(2) But to halt at these nearest determinants, not to be willing to penetrate deeper, indicates a sluggish mind, a dullness to all that calls us towards the primal and transcendent causes.

How comes it that the same surface causes produce different results? There is moonshine, and one man steals and the other does not: under the influence of exactly similar surroundings one man falls sick and the other keeps well; an identical set of operations makes one rich and leaves another poor. The differences amongst us in manners, in characters, in success, force us to go still further back.

Men therefore have never been able to rest at the surface causes.

One school postulates material principles, such as atoms; from the movement, from the collisions and combinations of these, it derives the existence and the mode of being of all particular phenomena, supposing that all depends upon how these atoms are agglomerated, how they act, how they are affected; our own impulses and states, even, are supposed to be determined by these principles.

Such teaching, then, obtrudes this compulsion, an atomic Anagke, even upon Real Being. Substitute, for the atoms, any other material entities as principles and the cause of all things, and at once Real Being becomes servile to the determination set up by them.

Others rise to the first-principle of all that exists and from it derive all they tell of a cause penetrating all things, not merely moving all but making each and everything; but they pose this as a fate and a supremely dominating cause; not merely all else that comes into being, but even our own thinking and thoughts would spring from its movement, just as the several members of an animal move not at their own choice but at the dictation of the leading principle which animal life presupposes.

Yet another school fastens on the universal Circuit as embracing all things and producing all by its motion and by the positions and mutual aspect of the planets and fixed stars in whose power of foretelling they find warrant for the belief that this Circuit is the universal determinant.

Finally, there are those that dwell on the interconnection of the causative forces and on their linked descent- every later phenomenon following upon an earlier, one always leading back to others by which it arose and without which it could not be, and the latest always subservient to what went before them- but this is obviously to bring in fate by another path. This school may be fairly distinguished into two branches; a section which makes all depend upon some one principle and a section which ignores such a unity.

Of this last opinion we will have something to say, but for the moment we will deal with the former, taking the others in their turn.

(33) The Circuit does not go by chance but under the Reason-Principle of the living whole; therefore there must be a harmony between cause and caused; there must be some order ranging things to each other's purpose, or in due relation to each other: every several configuration within the Circuit must be accompanied by a change in the position and condition of things subordinate to it, which thus by their varied rhythmic movement make up one total dance-play.

In our dance-plays there are outside elements contributing to the total effect- fluting, singing, and other linked accessories- and each of these changes in each new movement: there is no need to dwell on these; their significance is obvious. But besides this there is the fact that the limbs of the dancer cannot possibly keep the same positions in every figure; they adapt themselves to the plan, bending as it dictates, one lowered, another raised, one active, another resting as the set pattern changes. The dancer's mind is on his own purpose; his limbs are submissive to the dance-movement which they accomplish to the end, so that the connoisseur can explain that this or that figure is the motive for the lifting, bending, concealment, effacing, of the various members of the body; and in all this the executant does not choose the particular motions for their own sake; the whole play of the entire person dictates the necessary position to each limb and member as it serves to the plan.

Now this is the mode in which the heavenly beings must be held to be causes wherever they have any action, and, when. they do not act, to indicate.

Or, a better statement: the entire kosmos puts its entire life into act, moving its major members with its own action and unceasingly setting them in new positions; by the relations thus established, of these members to each other and to the whole, and by the different figures they make together, the minor members in turn are brought under the system as in the movements of some one living being, so that they vary according to the relations, positions, configurations: the beings thus co-ordinated are not the causes; the cause is the coordinating All; at the same time it is not to be thought of as seeking to do one thing and actually doing another, for there is nothing external to it since it is the cause by actually being all: on the one side the configurations, on the other the inevitable effects of those configurations upon a living being moving as a unit and, again, upon a living being thus by its nature conjoined and concomitant and, of necessity, at once subject and object to its own activities.

(10) The upholder of Happening must be asked how this false happening can be supposed to have come about, taking it that it did, and haw the happening, then, is not universally prevalent. If there is to be a natural scheme at all, it must be admitted that this happening does not and cannot exist: for if we attribute to chance the Principle which is to eliminate chance from all the rest, how can there ever be anything independent of chance? And this Nature does take away the chanced from the rest, bringing in form and limit and shape. In the case of things thus conformed to reason the cause cannot be identified with chance but must lie in that very reason; chance must be kept for what occurs apart from choice and sequence and is purely concurrent. When we come to the source of all reason, order and limit, how can we attribute the reality there to chance? Chance is no doubt master of many things but is not master of Intellectual-Principle, of reason, of order, so as to bring them into being. How could chance, recognised as the very opposite of reason, be its Author? And if it does not produce Intellectual-Principle, then certainly not that which precedes and surpasses that Principle. Chance, besides, has no means of producing, has no being at all, and, assuredly, none in the Eternal.

Since there is nothing before Him who is the First, we must call a halt; there is nothing to say; we may enquire into the origin of his sequents but not of Himself who has no origin.

But perhaps, never having come to be but being as He is, He is still not master of his own essence: not master of his essence but being as He is, not self-originating but acting out of his nature as He finds it, must He not be of necessity what He is, inhibited from being otherwise?

No: What He is, He is not because He could not be otherwise but because so is best. Not everything has power to move towards the better though nothing is prevented by any external from moving towards the worse. But that the Supreme has not so moved is its own doing: there has been no inhibition; it has not moved simply because it is That which does not move; in this stability the inability to degenerate is not powerlessness; here permanence is very Act, a self-determination. This absence of declination comports the fulness of power; it is not the yielding of a being held and controlled but the Act of one who is necessity, law, to all.

Does this indicate a Necessity which has brought itself into existence? No: there has been no coming into being in any degree; This is that by which being is brought to all the rest, its sequents. Above all origins, This can owe being neither to an extern nor to itself.

(68) Timaeus: Such, then, being the necessary nature of all these things, the Artificer of the most fair and good took them over at that time amongst things generated when He was engendering the self-sufficing and most perfect God; and their inherent properties he used as subservient causes, but Himself designed the Good in all that was being generated. Wherefore one ought to distinguish two kinds of causes, the necessary and the divine, and in all things to seek after the divine for the sake of gaining a life of blessedness, so far as our nature admits thereof,

(5) These are incontrovertible facts in regard to the pseudo-substance of the Sensible realm: if they apply also in some degree to the True Substance of the Intellectual, the coincidence is, doubtless, to be attributed to analogy and ambiguity of terms.

We are aware that "the first" is so called only in relation to the things which come after it: "first" has no absolute significance; the first of one series is subsequent to the last of another. "Substrate," similarly, varies in meaning , while as for passivity its very existence in the Intellectual is questionable; if it does exist there, it is not the passivity of the Sensible.

It follows that the fact of "not being present in a subject is not universally true of Substance, unless presence in a subject be stipulated as not including the case of the part present in the whole or of one thing combining with another to form a distinct unity; a thing will not be present as in a subject in that with which it co-operates in the information of a composite substance. Form, therefore, is not present in Matter as in a subject, nor is Man so present in Socrates, since Man is part of Socrates.

Substance, then, is that which is not present in a subject. But if we adopt the definition "neither present in a subject nor predicated of a subject," we must add to the second "subject" the qualification "distinct," in order that we may not exclude the case of Man predicated of a particular man. When I predicate Man of Socrates, it is as though I affirmed, not that a piece of wood is white, but that whiteness is white; for in asserting that Socrates is a man, I predicate Man of a particular man, I affirm Man of the manhood in Socrates; I am really saying only that Socrates is Socrates, or that this particular rational animal is an animal.

It may be objected that non-presence in a subject is not peculiar to Substance, inasmuch as the differentia of a substance is no more present in a subject than the substance itself; but this objection results from taking a part of the whole substance, such as "two-footed" in our example, and asserting that this part is not present in a subject: if we take, not "two-footed" which is merely an aspect of Substance, but "two-footedness" by which we signify not Substance but Quality, we shall find that this "two-footedness" is indeed present in a subject.

We may be told that neither Time nor Place is present in a subject. But if the definition of Time as the measure of Motion be regarded as denoting something measured, the "measure" will be present in Motion as in a subject, while Motion will be present in the moved: if, on the contrary, it be supposed to signify a principle of measurement, the "measure" will be present in the measurer.

Place is the limit of the surrounding space, and thus is present in that space.

The truth is, however, that the "Substance" of our enquiry may be apprehended in directly opposite ways: it may be determined by one of the properties we have been discussing, by more than one, by all at once, according as they answer to the notions of Matter, Form and the Couplement.

(2) Thus we have even here the means of knowing the nature of the Intellectual-Principle, though, seeing it more closely than anything else, we still see it at less than its worth. We know that it exists but its cause we do not see, or, if we do, we see that cause as something apart. We see a man- or an eye, if you like- but this is an image or part of an image; what is in that Principle is at once Man and the reason of his being; for There man- or eye- must be, itself, an intellective thing and a cause of its being; it could not exist at all unless it were that cause, whereas here, everything partial is separate and so is the cause of each. In the Intellectual, all is at one so that the thing is identical with the cause.

Even here the thing and its cause are often identical- an eclipse furnishes an example- what then is there to prevent other things too being identical with their cause and this cause being the essence of the thing? It must be so; and by this search after the cause the thing's essence is reached, for the essence of a thing is its cause. I am not here saying that the informing Idea is the cause of the thing- though this is true- but that the Idea itself, unfolded, reveals the cause inherent in it.

A thing of inactivity, even though alive, cannot include its own cause; but where could a Forming-Idea, a member of the Intellectual-Principle, turn in quest of its cause? We may be answered "In the Intellectual-Principle"; but the two are not distinct; the Idea is the Intellectual-Principle; and if that Principle must contain the Ideas complete, their cause must be contained in them. The Intellectual-Principle itself contains every cause of the things of its content; but these of its content are identically Intellectual-Principle, each of them Intellectual-Principle; none of them, thus, can lack its own cause; each springs into being carrying with it the reason of its being. No result of chance, each must rise complete with its cause; it is an integral and so includes the excellence bound up with the cause. This is how all participants in the Idea are put into possession of their cause.

In our universe, a coherent total of multiplicity, the several items are linked each to the other, and by the fact that it is an all every cause is included in it: even in the particular thing the part is discernibly related to the whole, for the parts do not come into being separately and successively but are mutually cause and caused at one and the same moment. Much more in the higher realm must all the singles exist for the whole and each for itself: if then that world is the conjoint reality of all, of an all not chance-ruled and not sectional, the cause There must include the causes: every item must hold, in its very nature, the uncaused possession of its cause; uncaused, independent and standing apart from cause, they must be self-contained, cause and all.

Further, since nothing There is chance-sprung, and the multiplicity in each comprehends the entire content, then the cause of every member can be named; the cause was present from the beginning, inherent, not a cause but a fact of the being; or, rather, cause and manner of being were one. What could an Idea have, as cause, over and above the Intellectual-Principle? It is a thought of that Principle and cannot, at that, be considered as anything but a perfect product. If it is thus perfect we cannot speak of anything in which it is lacking nor cite any reason for such lack. That thing must be present, and we can say why. The why is inherent, therefore, in the entity, that is to say in every thought and activity of the Intellectual-Principle. Take for example the Idea of Man; Man entire is found to contribute to it; he is in that Idea in all his fulness including everything that from the beginning belonged to Man. If Man were not complete There, so that there were something to be added to the Idea, that additional must belong to a derivative; but Man exists from eternity and must therefore be complete; the man born is the derivative.

(28) Timaeus: and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity

(3) The apparent, immediate cause is not the true cause of the creative nature-powers; but, like the husbandman in his field, it takes obstacles away.

(9) If we cannot but speak of Happening we must not halt at the word but look to the intention. And what is that? That the Supreme by possession of a certain nature and power is the Principle. Obviously if its nature were other it would be that other and if the difference were for the worse it would manifest itself as that lesser being. But we must add in correction that, as Principle of All, it could not be some chance product; it is not enough to say that it could not be inferior; it could not even be in some way good, for instance in some less perfect degree; the Principle of All must be of higher quality than anything that follows it. It is therefore in a sense determined- determined, I mean, by its uniqueness and not in any sense of being under compulsion; compulsion did not co-exist with the Supreme but has place only among secondaries and even there can exercise no tyranny; this uniqueness is not from outside.

This, then, it is; This and no other; simply what it must be; it has not "happened" but is what by a necessity prior to all necessities it must be. We cannot think of it as a chance existence; it is not what it chanced to be but what it must be- and yet without a "Must."

All the rest waits for the appearing of the king to hail him for himself, not a being of accident and happening but authentically king, authentically Principle, The Good authentically, not a being that acts in conformity with goodness- and so, recognisably, a secondary- but the total unity that he is, no moulding upon goodness but the very Good itself.

Even Being is exempt from happening: of course, anything happening happens to Being, but Being itself has not happened nor is the manner of its Being a thing of happening, of derivation; it is the very nature of Being to be; how then can we think that this happening can attach to the Transcendent of Being, That in whose power lay the very engendering of Being?

Certainly this Transcendent never happened to be what it is; it is so, just as Being exists in complete identity with its own essential nature and that of Intellectual-Principle. Certainly that which has never passed outside of its own orbit, unbendingly what it is, its own unchangeably, is that which may most strictly be said to possess its own being: what then are we to say when we mount and contemplate that which stands yet higher; can we conceivably say "Thus, as we see it, thus has it happened to be"? Neither thus nor in any mode did it happen to be; there is no happening; there is only a "Thus and No Otherwise than Thus." And even "Thus" is false; it would imply limit, a defined form: to know This is to be able to reject both the "Thus" and the "Not-Thus," either of which classes among Beings to which alone Manner of Being can attach.

A "Thus" is something that attaches to everything in the world of things: standing before the indefinable you may name any of these sequents but you must say This is none of them: at most it is to be conceived as the total power towards things, supremely self-concentred, being what it wills to be or rather projecting into existence what it wills, itself higher than all will, will a thing beneath it. In a word it neither willed its own "Thus"- as something to conform to- nor did any other make it "Thus."

(3) That also which is added by you, “ or of accidents ,” is foreign from these genera. For in composites, and things which exist together with, or in others, or are comprehended by others, some things are conceived to be precedaneous, but others consequent; and some as essences, but others, as afterwards acceding to essences. For there is a certain coarrangement of them, and incongruity and interval intervenes. But, in the more excellent genera, all things must be conceived in τῳ ειναι , i. e. in merely existing ; and wholes have a precedaneous subsistence, are separate by themselves, and have not their hypostasis from, or in others; so that there is not any thing in them which is accidental. Hence the peculiarity of them is not characterized from accidents.

(3) How then do we go to work?

Let us begin by distinguishing Matter, Form, the Mixture of both, and the Attributes of the Mixture. The Attributes may be subdivided into those which are mere predicates, and those serving also as accidents. The accidents may be either inclusive or included; they may, further, be classified as activities, experiences, consequents.

Matter will be found common to all substances, not however as a genus, since it has no differentiae- unless indeed differentiae be ascribed to it on the ground of its taking such various forms as fire and air.

It may be held that Matter is sufficiently constituted a genus by the fact that the things in which it appears hold it in common, or in that it presents itself as a whole of parts. In this sense Matter will indeed be a genus, though not in the accepted sense of the term. Matter, we may remark, is also a single element, if the element as such is able to constitute a genus.

Further, if to a Form be added the qualification "bound up with, involved in Matter," Matter separates that Form from other Forms: it does not however embrace the whole of Substantial Form .

We may, again, regard Form as the creator of Substance and make the Reason-Principle of Substance dependent upon Form: yet we do not come thereby to an understanding of the nature of Substance.

We may, also, restrict Substance to the Composite. Matter and Form then cease to be substances. If they are Substance equally with the Composite, it remains to enquire what there is common to all three.

The "mere predicates" fall under the category of Relation: such are cause and element. The accidents included in the composite substances ire found to be either Quality or Quantity; those which are inclusive are of the nature of Space and Time. Activities and experiences comprise Motions; consequents Space and Time, which are consequents respectively of the Composites and of Motion.

The first three entities go, as we have discovered, to make a single common genus, the Sensible counterpart of Substance. Then follow in order Relation, Quantity, Quality, Time-during-which, Place-in-which, Motion; though, with Time and Space already included , Time-during-which and Place-in-which become superfluous.

Thus we have five genera, counting the first three entities as one. If the first three are not massed into a unity, the series will be Matter, Form, Composite, Relation, Quantity, Quality, Motion. The last three may, again, be included in Relation, which is capable of bearing this wider extension.

(10) To sum the results of our argument: All things and events are foreshown and brought into being by causes; but the causation is of two Kinds; there are results originating from the Soul and results due to other causes, those of the environment.

In the action of our Souls all that is done of their own motion in the light of sound reason is the Soul's work, while what is done where they are hindered from their own action is not so much done as suffered. Unwisdom, then, is not due to the Soul, and, in general- if we mean by Fate a compulsion outside ourselves- an act is fated when it is contrary to wisdom.

But all our best is of our own doing: such is our nature as long as we remain detached. The wise and good do perform acts; their right action is the expression of their own power: in the others it comes in the breathing spaces when the passions are in abeyance; but it is not that they draw this occasional wisdom from outside themselves; simply, they are for the time being unhindered.

(8) But we are digressing: we must resume our enquiry into the cause of dissimilarity among relations. Yet we must first be informed what reality, common to all cases, is possessed by this Existence derived from mutual conditions.

Now the common principle in question cannot be a body. The only alternative is that, if it does exist, it be something bodiless, either in the objects thus brought together or outside of them.

Further, if Relation always takes the same form, the term is univocal ; if not, that is if it differs from case to case, the term is equivocal, and the same reality will not necessarily be implied by the mere use of the term Relation.

How then shall we distinguish relations? We may observe that some things have an inactive or dormant relation, with which their actuality is entirely simultaneous; others, combining power and function with their relation, have the relation in some mode always even though the mode be merely that of potentiality, but attain to actual being only in contact with their correlatives. Or perhaps all distinctions may be reduced to that between producer and product, where the product merely gives a name to the producer of its actuality: an example of this is the relation of father to son, though here both producer and product have a sort of actuality, which we call life.

Are we thus, then, to divide Relation, and thereby reject the notion of an identical common element in the different kinds of Relation, making it a universal rule that the relation takes a different character in either correlative? We must in this case recognise that in our distinction between productive and non-productive relations we are overlooking the equivocation involved in making the terms cover both action and passion, as though these two were one, and ignoring the fact that production takes a different form in the two correlatives. Take the case of equality, producing equals: nothing is equal without equality, nothing identical without identity. Greatness and smallness both entail a presence- the presence of greatness and smallness respectively. When we come to greater and smaller, the participants in these relations are greater and smaller only when greatness and smallness are actually observed in them.

(6) Some confusion has arisen in the minds of persons considering this Principle, from the fact that they were unable to explain how one thing could cause another thing--that is, be the "creator" of the second thing. As a matter of fact, no "thing" ever causes or "creates" another "thing." Cause and Effect deals merely with "events." An "event" is "that which comes, arrives or happens, as a result or consequent of some preceding event." No event "creates" another event, but is merely a preceding link in the great orderly chain of events flowing from the creative energy of THE ALL. There is a continuity between all events precedent, consequent and subsequent. There is a relation existing between everything that has gone before, and everything that follows. A stone is dislodged from a mountain side and crashes through a roof of a cottage in the valley below. At first sight we regard this as a chance effect, but when we examine the matter we find a great chain of causes behind it. In the first place there was the rain which softened the earth supporting the stone and which allowed it to fall; then back of that was the influence of the sun, other rains, etc., which gradually disintegrated the piece of rock from a larger piece; then there were the causes which led to the formation of the mountain, and its upheaval by convulsions of nature, and so on ad infinitum. Then we might follow up the causes behind the rain, etc. Then we might consider the existence of the roof In short, we would soon find ourselves involved in a mesh of cause and effect, from which we would soon strive to extricate ourselves.