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else but will hold an august repose. All the rest is later; before them all, This was what This was; any awareness of that other would be acquired, the shifting knowledge of the instable. Even in knowing the stable he would be manifold for it is not possible that, while in the act of knowing the laters possess themselves of their object, the Supreme should know only in some unpossessing observation.

As regards Providence, that is sufficiently saved by the fact that This is the source from which all proceeds; the dependent he cannot know when he has no knowledge of himself but keeps that august repose. Plato dealing with essential Being allows it intellection but not this august repose: intellection then belongs to Essential Being; this august repose to the Principle in which there is no intellection. Repose, of course, is used here for want of a fitter word; we are to understand that the most august, the truly so, is That which transcends (the movement of) Intellection.

40.

That there can be no intellection in the First will be patent to those that have had such contact; but some further confirmation is desirable, if indeed words can carry the matter; we need overwhelming persuasion.

It must be borne in mind that all intellection rises in some principle and takes cognisance of an object. But a distinction is to be made:—

There is the intellection that remains within its place of origin; it has that source as substratum but becomes a sort of addition to it in that it is an activity of that source perfecting the potentiality there, not by producing anything but as being a completing power to the principle in which it inheres. There is also the intellection inbound with Being—Being's very author—and this could not remain confined to the source since there it could produce nothing; it is a power to production; it produces therefore of its own motion and its act is Real-Being and there it has its dwelling. In this mode the intellection is identical with Being; even in its self-intellection no distinction is made save the logical distinction of thinker and thought with, as we have often observed, the implication of plurality.