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to be made; there must have been horse unproduced before that which was later to come into being. If then the thing existed before it was produced—if it cannot have been thought of in order to its production—the Being that held the horse as There held it in presence without any looking to this sphere; it was not with intent to set horse and the rest in being here that they were contained There; it is that, the universal existing, the reproduction followed of necessity since the total of things was not to halt at the Intellectual. Who was there to call a halt to a power capable at once of self-concentration and of outflow?

But how come these animals of earth to be There? What have they to do within God? Reasoning beings, all very well; but this host of the unreasoning, what is there august in them? Surely the very contrary?

The answer is that obviously the unity of our universe must be that of a manifold since it is subsequent to that unity-absolute; otherwise it would be not next to that but the very same thing. As a next it could not hold the higher rank of being more perfectly a unity; it must fall short: since the best is a unity, inevitably there must be something more than unity, for deficiency involves plurality.

But why should it not be simply a dyad?

Because neither of the constituents could ever be a pure unity, but at the very least a duality and so progressively (in an endless dualisation). Besides, in that first duality of the hypothesis there would be also movement and rest, Intellect and the life included in Intellect, all-embracing Intellect and life complete. That means that it could not be one Intellect; it must be Intellect agglomerate including all the particular intellects, a thing therefore as multiple as all the Intellects and more so; and the life in it would not be that of one soul but of all the souls with the further power of producing the single souls: it would be the entire living universe containing much besides man; for if it contained only man, man would be alone here.

9.

Admitted, then—it will be said—for the nobler forms of life; but how can the divine contain the mean, the unreasoning? The mean is