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Ideal-Form is, as it were, an effulgence (from that primary Beauty), we may observe that it is not identical in all participants and that an effulgence is necessarily a posterior.

If we mean the beauty which identifies itself with Substance, this has been covered in our treatment of Substance.

If, again, we mean beauty in relation to ourselves as spectators in whom it produces a certain experience, this Act (of production) is Motion,—and none the less Motion by being directed towards Absolute Beauty.

Knowledge, again, is Motion originating in the self; it is the observation of Being—an Act, not a State: hence it too falls under Motion, or perhaps more suitably under Stability, or even under both; if under both, knowledge must be thought of as a complex, and if a complex, is posterior.

Intelligence, since it connotes intelligent Being and comprises the total of existence, cannot be one of the genera: the true Intelligence (or Intellect) is Being taken with all its concomitants (with the other four genera); it is actually the sum of all the Existents: Being on the contrary, stripped of its concomitants, may be counted as a genus and held to be an element in Intelligence.

Justice and self-control (sophrosyny), and virtue in general—these are all various Acts of Intelligence: they are consequently not primary genera; they are posterior to a genus, that is to say, they are species.

19.

Having established our four primary genera, it remains for us to enquire whether each of them of itself alone produces species. And especially, can Being be divided independently, that is without drawing upon the other genera? Surely not: the differentiæ must come from outside the genus differentiated: they must be differentiæ of Being proper, but cannot be identical with it.

Where then is it to find them? Obviously not in non-beings. If then in beings, and the three genera are all that is left, clearly it must