(2) The names are reduced by grammar into the twenty-four general elements; for the elements must be determined. For of Particulars there is no scientific knowledge, seeing they are infinite. But it is the property of science to rest on general and defined principles. Whence also Particulars are resolved into Universals. And philosophic research is occupied with Conceptions and Real subjects. But since of these the Particulars are infinite, some elements have been found, under which every subject of investigation is brought; and if it be shown to enter into any one or more of the elements, we prove it to exist; but if it escape them all, that it does not exist.

(11) This then is sufficient on these matters, let us now advance to the purpose of the discourse by unfolding, to the best of our ability, the kindred and common Names of the Divine distinction. And, in order that we may first distinctly define everything, in order, we call Divine distinction, as we have said, the goodly progressions of the Godhead. For, by being given to all things existing, and pouring forth the whole imparted goods in abundance, It is distinguished uniformly, and multiplied uniquely, and is moulded into many from the One, whilst being self-centred. For example, since Almighty God is superessentially Being, but the Being is bequeathed to things being, and produces the whole Essences; that One Being is said to be fashioned in many forms, by the production from Itself of the many beings, whilst It remains undiminished, and One in the multiplicity, and Unified during the progression, and complete in the distinction, both by being superessentially exalted above all beings, and by the unique production of the whole; and by the un-lessened stream of His undiminished distributions. Further, being One, and having distributed the One, both to every part and whole, both to one and to multitude, He is One, as it were, superessentially, being neither a part of the multitude, nor whole from parts; and thus is neither one, nor partakes of one, nor has the one. But, beyond these, He is One, above the one, to things existing--One, and multitude indivisible, unfilled super-fulness, producing and perfecting and sustaining every one thing and multitude. Again, by the Deification from Itself, by the Divine likeness of many who become gods, according to their several capacity, there seems, and is said to be, a distinction and multiplication of the One God, but. He is none the less the Supreme God, and super-God, superessentially One God,--undivided in things divided, unified in Himself, both unmingled and unmultiplied in the many. And when the common conductor of ourselves, and of our leader to the Divine gift of light,--he, who is great in Divine mysteries--the light of the world--had thought out this in a manner above natural ability,--he speaks as follows, from the inspiration of God, in his sacred writings--"For, even if there are who are called gods, whether in heaven or upon earth, as there are gods many and lords many; but to us there is One God, the Father, from Whom are all things, and we unto Him,--and One Lord Jesus Christ, through Whom are all things, and we, through Him." For, with regard to things Divine, the unions overrule the distinctions, and precede them, and are none the less unified, even after the self-centred and unified distinction. These, the mutual and common distinctions, or rather the goodly progressions of the whole Deity, we will endeavour to the best of our ability to celebrate from the Names of God, which make them known in the Oracles;--first, having laid down, as we have said, that every beneficent Name of God, to whichever of the supremely Divine Persons it may be applied, is to be understood with reference to the whole Supremely Divine wholeness unreservedly.

(2) In the first place, therefore, we shall divide the genera of the proposed problems, in order that we may know the quantity and quality of them. And, in the next place, we shall show from what theologies the doubts are assumed, and according to what sciences they are investigated. For some things that are badly confused, require a certain distinction; others are conversant with the cause through which they subsist, and are apprehended; others, which we propose according to a certain contrariety, draw our decision on both sides; and some things require from us the whole development of mystic doctrines. Such, therefore, being the nature of the subjects of discussion, they are assumed from many places, and from different sciences. For some things introduce animadversions from what the wise men of the Chaldeans have delivered; others produce objections from what the prophets of the Egyptians teach; and there are some that, adhering to the theory of philosophers, make inquiries conformably to them. There are now likewise some, that from other opinions, which do not deserve to be mentioned, elicite a certain dubitation; and others originate from the common conceptions of mankind. These things, therefore, are of themselves variously disposed, and are multiformly connected with each other. Hence, through all these causes, a certain discussion is requisite for the management of them in a becoming manner.

(476) of absolute beauty and is able to distinguish the idea from the objects which participate in the idea, neither putting the objects in the place of the idea nor the idea in the place of the objects—is he a dreamer, or is he awake? He is wide awake. And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion? Certainly. But suppose that the latter should quarrel with us and dispute our statement, can we administer any soothing cordial or advice to him, without revealing to him that there is sad disorder in his wits? We must certainly offer him some good advice, he replied. Come, then, and let us think of something to say to him. Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it? But we should like to ask him a question: Does he who has knowledge know something or nothing? (You must answer for him.) I answer that he knows something. Something that is or is not? Something that is; for how can that which is not ever be known? And are we assured, after looking at the matter from many points of view, that absolute being is or may be absolutely known, but that the utterly non-existent is utterly unknown? Nothing can be more certain. Good. But if there be anything which is of such a nature as to be and not to be, that will have a place intermediate between pure being and the absolute negation of being? Yes, between them. And, as knowledge corresponded to being and ignorance of necessity to not-being, for that intermediate between being and not-being there has to be discovered a corresponding

(8) In all forms, phases, and schools of philosophy we find this insistence upon the presence and existence of a One Something of which all else are but manifestations. In fact, as the wisest philosophers have informed us, the whole purpose of philosophy is to discover the One Unconditioned Ground of all that exists Conditionally. All philosophy worthy of the name is Monistic in essence. A leading authority on the history of philosophy informs us the: "Monism is, in strictness, a name applicable to any system of thought which sees in the universe the manifestation or working of a single principle. Such a unity may be at once the tacit presupposition and the goal of all philosophic effect, and in so far as a philosophy fails to harmonize the apparently independent and even conflicting facts of experience, as aspects or elements within a larger whole, it must be held to fall short of the necessary ideal of thought. Dualism, in an ultimate metaphysical reference, is a confession of the failure of philosophy to achieve its proper task; and this is a justification of those who consistently use the word as a term of reproach." And, now, let us take a brief passing glance at the Rosicrucian teachings concerning the manner in which the One proceeded to become the Many—the Unity to become Diversity—the Identical to become Variety—and yet remain the One, Unity, Identity of the World Soul, unaffected and unchanged by its plunge into Manifestation. Evolution we see on all sides around us, but all Evolution must be preceded by Involution, as all occultists and scientists know full well.

(17) The first species, then, of the different kinds of questions, which are three, has been exhibited - I mean that, in which the essence being known, some one of its powers or properties is unknown. The second variety of propositions was that in which we all know the powers and properties, but do not know the essence; as, for example, in what part of the body is the principal faculty of the soul.

(5) In short, whether you think that there is one genus of the Gods, one of dæmons, and in a similar manner of heroes, and souls essentially incorporeal; or whether you admit that these are severally many, you inquire what the difference of them is according to peculiarities. For if you apprehend that each of these is one [and the same genus] the whole arrangement of scientific theology is confounded. But if, as truth requires, you admit that they are genetically distinguished, and that there is not in them one common essential definition, but that those of them which are prior, are exempt from those that are inferior, it is not possible to discover their common boundaries. And even if this were possible, this very thing would destroy their peculiarities. In this way, therefore, the object of investigation cannot be found. He, however, he who directs his attention to the analogous sameness which exists in superior natures, as, for instance, in the many genera of the Gods, and again in dæmons and heroes, and, in the last place, in souls, will be able to define their peculiarities. Hence through this, it is demonstrated by us what the rectitude is of the present inquiry, and what its [accurate] distinction, and also in what manner it is impossible, and in what manner it is possible, for it to subsist.

(2) Further, the Gnostic will avail himself of dialectics, fixing on the distinction of genera into species, and will master the distinction of existences, till he come to what are primary and simple.

(1) LET us now then pass to the name "Being"--given in the Oracles as veritably that of Him, Who veritably is. But we will recall to your remembrance this much, that the purpose of our treatise is not to make known the superessential Essence-- qua superessential--(for this is inexpressible, and unknowable, and altogether unrevealed, and surpassing the union itself), but to celebrate the progression of the supremely Divine Source of Essence, which gives essence to all things being. For the Divine Name of the Good, as making known the whole progressions of the Cause of all, is extended, both to things being, and things not being, and is above things being, and things not being. But the Name of Being is extended to all things being, and is above things being;--and the Name of Life is extended to all things living, and is above things living; and the Name of Wisdom is extended to all the intellectual and rational and sensible, and is above all these.

(2) But One, because He is uniquely all, as beseems an excess of unique Oneness, and is Cause of all without departing from the One. For there is no single existing being, which does not participate in the one, but as every number participates in an unit, and one dual and one decade is spoken of, and one half, and one third and tenth, so everything, and part of everything participates in the one, and by the fact that the One is, all existing things are. And the Cause of all is not One, as one of many, but before every one and multitude, and determinative of every one and multitude. For there is no multitude which does not partake in some way or other of the one. Yea, that which is many by parts, is one in the whole; and the many by the accidents, is one by the subject; and the many by the number or the powers, is one by the species, and the many by the species, is one by the genus; and the many by the progressions, is one by the source. And there is no single thing which does not participate in some way in the one, which uniformly pre-held in the uniqueness throughout all, all and whole, all, even the things opposed. And indeed, without the one there will not be a multitude, but without the multitude there will be the one, even as the unit previous to every multiplied number; and, if any one should suppose, that all things are united to all, the All will be one in the whole.

(7) 5. “Whoever, therefore, is able to analyze all the genera which are contained under one and the same principle, and again to compose and con-numerate them, he appears to me to be the wisest of men, and to possess the most perfect veracity. Farther still, he will also have discovered a beautiful place of survey, from which it will be possible to behold divinity, and all things that are in co-ordination with, and successive to him, subsisting separately, or distinct from each other. Having likewise entered this most ample road, being impelled in a right direction by intellect, and having arrived at the end of his course, he will have conjoined beginnings with ends, and will know that God is the principle, middle, and end, of all things which are accomplished according to justice and right reason.”

(11) We divide, therefore, the genus of what is proposed for consideration into the species contained in it; as, in the case of man, we divide animal, which is the genus, into the species that appear in it, the mortal, and the immortal. And thus, by continually dividing those genera that seem to be compound into the simpler species, we arrive at the point which is the subject of investigation, and which is incapable of further division.

(2) But indications of this theory worthy of notice may be mentioned, by which it is possible for you, and those who resemble you, to be conducted by intellect to the essence of [real] beings. And with respect to such things as become known by a reasoning process, we shall leave no one of these without a perfect demonstration. But in all things we shall give to each that which is appropriate. And such questions, indeed, as are theological, we shall answer theologically; such as are theurgic, theurgically; but such as are philosophical, we shall, in conjunction with you, philosophically explore. Of these, also, such as extend to first causes, we shall unfold into light, by following them conformably to first principles. But such as pertain to morals, or to ends, we shall fitly discuss, according to the ethical mode. And, in a similar manner, we shall examine other things methodically and appropriately. Let us, therefore, now betake ourselves to your inquiries.

(9) But, if the Philosopher Clemens thinks good, that the higher amongst beings should be called exemplars in relation to something, his statement advances, not through correct and perfect and simple names. But, when we have conceded even this, to be correctly said, we must call to mind the Word of God, which says, "I have not shewn thee these things for the purpose of going after them, but that through the proportionate knowledge of these we may be led up to the Cause of all, as we are capable." We must attribute, then, all existing things to It, as beseems One Union pre-eminent above all, since by starting from Being, the essentiating Progression and Goodness, both penetrating all, and filling all things with Its own being, and rejoicing over all things being, pre-holds all things in Itself, rejecting all duplicity by an one superfluity of simplicity. But It grasps all things in the same way, as beseems its super-simplified Infinity, and is participated in by all uniquely, even as a voice, whilst being one and the same, is participated in by many ears as one.

(24) Now in definitions, difference is assumed, which, in the definition, occupies the place of sign. The faculty of laughing, accordingly, being added to the definition of man, makes the whole - a rational, mortal, terrestrial, walking, laughing animal. For the things added by way of difference to the definition are the signs of the properties of things; but do not show the nature of the things themselves. Now they say that the difference is the assigning of what is peculiar; and as that which has the difference differs from all the rest, that which belongs to it alone, and is predicated conversely of the thing, must in definitions be assumed by the first genus as principal and fundamental.

(9) "There is nothing under the canopy of heaven greater than the tip of an autumn spikelet. A vast mountain is a small thing. Neither is there any age greater than that of a child cut off in infancy. P'êng Tsu himself died young. The universe and I came into being together; and I, and everything therein, are One. "If then all things are One, what room is there for Speech? On the other hand, since I can utter these words, how can Speech not exist? "If it does exist, we have One and Speech = two; and two and one = three. From which point onwards even the best mathematicians will fail to reach: how much more then will ordinary people fail? "Hence, if from nothing you can proceed to something, and subsequently reach three, it follows that it would be still more easy if you were to start from something. To avoid such progression, you must put yourself into subjective relation with the external. "Before conditions existed, Tao was. Before definitions existed, Speech was. Subjectively, we are conscious of certain delimitations which are,— Right and Left Relationship and Obligation Division and Discrimination Emulation and Contention These are called the Eight Predicables. For the true Sage, beyond the limits of an external world, they exist, but are not recognised. By the true Sage, within the limits of an external world, they are recognised, but are not assigned. And so, with regard to the wisdom of the ancients, as embodied in the canon of Spring and Autumn, the true Sage assigns, but does not justify by argument. And thus, classifying he does not classify; arguing, he does not argue." "How can that be?" asked Tzŭ Yu.

(1) For every question is solved from pre-existing knowledge. And the knowledge pre-existing of each object of investigation is sometimes merely of the essence, while its functions are unknown (as of stones, and plants, and animals, of whose operations we are ignorant), or [the knowledge] of the properties, or powers, or (so to speak) of the qualities inherent in the objects. And sometimes we may know some one or more of those powers or properties, - as, for example, the desires and affections of the soul, - and be ignorant of the essence, and make it the object of investigation. But in many instances, our understanding having assumed all these, the question is, in which of the essences do they thus inhere; for it is after forming conceptions of both - that is, both of essence and operation - in our mind, that we proceed to the question. And there are also some objects, whose operations, along with their essences, we know, but are ignorant of their modifications.

(39) The Mind of the Father whirled forth in reechoing roar, comprehending by invincible Will Ideas omniform ; which flying forth from that one fountain issued; for from the Father alike. was the Will and the End (by which are they connected with the Father according to alternating life, through varying vehicles). But they were divided asunder, being by Intellectual Fire distributed into other Intellectuals. For the King of all previously placed before the polymorphous World a Type, intellectual, incorruptible, the imprint of whose form is sent forth through the World, by which the Universe shone forth decked with Ideas all various, of which the foundation is One, One and alone. From this the others rush forth distributed and separated through the various bodies of the Universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. They are intellectual conceptions from the Paternal Fountain partaking abundantly of the brilliance of Fire in the culmination of unresting Time. But the primary self-perfect Fountain of the Father poured forth these primogenial Ideas.

(7) But all the proportions of nature individually are comprehended in the whole nature of the whole, within one unconfused union; and in the soul, the powers of each several part are provident of the whole body in a uniform fashion. There is nothing out of place then, that, by ascending from obscure images to the Cause of all, we should contemplate, with supermundane eyes, all things in the Cause of all, even those contrary to each other, after a single fashion and unitedly. For It is Source of things existing, from which are both being itself, and all things however being; every source, every term, every life, every immortality, every wisdom, every order, every harmony, every power, every protection, every stability, every endurance, every conception, every word, every sensible perception, every habit, every standing, every movement, every union, every mingling, every friendship, every agreement, every difference, every limit, and whatever other things existing by being, characterize all things being.