The first principles, therefore, are existence and intelligence, identity and difference, movement and rest. Rest is the condition of identity; movement is the condition of thought, since the latter presupposes the differences of the thinking subject and of the object thought, and because it is silent if reduced to unity. The elements of thought (subject and object) must thus stand in the relation of differences, but also in that of unity, because they form a consubstantial unity, and because there is a common element in all that is derived therefrom. Besides, here difference is nothing else than distinction. The plurality formed by elements of thought constitutes quantity and number; and the characteristic of every element, quality. From these first principles (the CATEGORIES, that are the genera of being) all things are derived. (Ennead V,1 (10) 4)
Thus the human soul is full of this divinity (of Intelligence); she is connected therewith by these (CATEGORIES), unless the soul (purposely) withdraws from (that intelligence). The Soul approaches Intelligence, and thus having been unified, the Soul wonders, ‘Who has begotten this unity?’ It must be He who is simple, who is prior to all multiplicity, who imparts to Intelligence its existence and manifoldness, and who consequently produces number. Number, indeed, is not something primitive; for the One is prior to the “pair.” The latter ranks only second, being begotten and defined by unity, by itself being indefinite. As soon as it is defined, it is a number in so far as it is a “being”; for these are the grounds on which the Soul also is a number. (Ennead V,1 (10) 5)
(The Stoics, who condensed Aristotle’s CATEGORIES to four, substrate, quality-mode and relation), who admit the existence of nothing else than bodies, acknowledge no existence other than that contained by bodies. They insist that there is but one kind of matter, which serves as substrate to the elements, and that it constitutes “being”; that all other things are only affections (“passions”) of matter, or modified matter: as are the elements. The teachers of this doctrine do not hesitate to introduce this matter into the (very nature of the) divinities, so that their supreme divinity is no more than modified matter. Besides, of matter they make a body, calling it a “quantityless body,” still attributing to it magnitude. (Ennead II,4 (12) 1)
Is “essence” something different from “being”? Does essence indicate an abstraction of the other (four CATEGORIES), and is being, on the contrary, essence with the other (four CATEGORIES), motion and rest, identity and difference? Are these the elements of being? Yes: “being” is the totality of these things, of which one is essence, the other is motion, and so forth. Motion, therefore, is accidental essence. Is it also accidental “being?” Or is it being completely? Motion is being, because all intelligible things are beings. But why is not each of the sense-things a being? The reason is, that on high all things form only a single group of totality, while here below they are distinct one from another because they are images that have been distinguished. Likewise, in a seminal (reason), all things are together, and each of them is all the others; the hand is not distinct from the head; while, on the contrary, in a body all the organs are separate, because they are images instead of being genuine beings. (Ennead II,6 (17) 1)
It remains for us to discover whether it were “Being,” in the process of division, that begat number, or whether it be the number that divided “Being.” (This is the alternative:) either “being,” movement, stability, difference and identity produced number, or it is number that produced all these (CATEGORIES, or) genera. Our discussion must start thus. Is it possible that number should exist in itself, or must we contemplate two in two objects, three in three objects, and so forth? The same question arises about unity as considered within numbers; for if number can exist in itself independently of numbered things, it can also exist previously to the essences. Can number therefore exist before the essences? It might be well preliminarily to assert that number is posterior to the Essence, and proceeds therefrom. But then if essence be one essence, and if two essences be two essences, one will precede essence, and the other numbers will precede the essences. (Would number then precede the essences) only in thought and conception, or also in the hypostatic existence? We should think as follows. When you think of a man as being one, or the beautiful as being one, the one that is thus conceived in both (beings) is something that is thought only afterward. Likewise, when you simultaneously consider a dog and a horse, here also two is evidently something posterior. But if you beget the man, if you beget the horse or the dog, or if you produce them outside when they already exist in you, without begetting them, nor producing them by mere chance (of seeing them), you will say, “We should go towards one (being), then pass to another, and thus get two; then make one more being, by adding my person.” Likewise, (beings) were not numbered after they were created, but before they were created, when (the creator) decided how many should be created. (Ennead VI,6 (34) 9)
Let us first examine the doctrine that classifies essence into ten (kinds). We shall have to investigate whether it be necessary to acknowledge that its partisans recognize ten kinds, all of which bear the name of essence, or ten CATEGORIES; for they say that essence is not synonymous in everything, and they are right. (Ennead VI,1 (42) 1)
If continuous quantity be quantity as far as it is continuous, then definite quantity will no longer be quantity. If, on the contrary, continuous quantity be quantity only accidentally, then there is nothing in common between continuous and definite quantity. We will grant that numbers are quantities, although if their nature of being quantities were plain, one would not see why they should be given that name. As to the line, the surface, and the body, they are called sizes and not quantities; and the latter name is given them only when they are estimated numerically; as when, for instance, they are measured by two or three feet. A body is a quantity only in so far as it is measured, just as space is a quantity only by accident, and not by its spatiality. We must here not consider what is quantity by accident, but by its quantitativeness, quantity itself. Three oxen are not a quantity; in this case, the quantity is the number found in them. Indeed, three oxen belong already to two CATEGORIES. The case is similar with the line, and the surface, both of which possess such quantity. But if the quantity of surface be quantity itself, why would surface itself be a quantity? It is no doubt only when determined by three or four lines that the surface is called a quantity. (Ennead VI,1 (42) 4)
Besides, this question applies also to the other CATEGORIES. In respect to each of them it might be asked whether the sensible and the intelligible form two different kinds, or belong to a single classification. (Ennead VI,1 (42) 12)
If to-morrow, to-day, and yesterday, as well as other similar divisions of time, be parts of time, why should they not be classed in the same classification as time itself, along with the ideas “it has been,” “it is,” and “it will be?” As they are kinds of time, it seems proper that they should be classified along with time itself. Now time is part of quantity. What then is the use of another category? If the Aristotelians say that not only “it has been” and “it will be” are time-concepts, but “yesterday” and “formerly,” which are varieties of “there has been” are also time-concepts (for these terms are subordinated to “there has been”), that it is not only “now” that is time, but that “when” is such also, they will be forced to answer as follows: First, if “when” be time, time exists; then, as “yesterday” is past time, it will be something composite, if the past be something else than time; we will have to erect two CATEGORIES, not merely a simple category. For instance, they say both that “when” is in time, without being time, and say that “when” is that which is in time. An example of this would be to say that Socrates existed “formerly,” whereby Socrates would really be outside of (present) time. Therefore they are no longer expressing something single. But what is meant by Socrates “being in time,” and that some fact “is in time?” Does it mean that they are “part of time?” If, in saying “a part of time,” and “so far as it is a part of time,” the Aristotelians believe that they are not speaking of time absolutely, but only of a past part of time, they are really expressing several things. For this “part,” so far as it is a part, is by them referred to something; and for them the past will be some thing added (to Time), or it will become identified with “there has been,” which is a kind of time. But if they say that there is a difference, because “there has been” is indeterminate, while “formerly” and “yesterday” are determinate, we shall be deciding something about “there has been;” then “yesterday” will be the determination of “there has been,” so that “yesterday” will be determined time. Now, that is a quantity of time; so that if time be a quantity, each one of these two things will be a determined quantity. But, if, when they say “yesterday” they mean thereby that such an event has happened in a determined past time, they are still expressing several things. Therefore, if some new category is to be introduced whenever one thing acts in another, as here happened of what occurred in time, we might have to introduce many additional CATEGORIES, for in a different thing the action is different. This will, besides, become clearer in what is to follow on the category of place. (Ennead VI,1 (42) 13)
The Aristotelians (while treating of this category) say, Where? For instance, “to the Lyceum,” or, “to the Academy.” The Academy and the Lyceum are then places and parts of places, as the “top,” the “bottom,” and “here” are parts or classes of place. The only difference consists in a greater determination. If then the top, the bottom, and the middle be places, as, for instance, “Delphi is the middle of the earth,” and, “the Lyceum and other countries are near the middle of the earth,” what else but place do we have to seek, since we have just said that each of these things denotes a place? If, when we say “where?” we assert that one thing is in another place, we are not expressing something single and simple. Besides, each time that we affirm that such a man is there, we are creating a double relation, namely, the relation of the man who is there, with the place where he is, and the relation of the containing place and the contained man. Why therefore should we not reduce this to the class of relations, since the relation of both terms with each other produces something? Besides, what is the difference between “here” and “at Athens?” The Aristotelians grant that “here” indicates the place; consequently, the same is true of “in Athens.” If, “in Athens” be equivalent to “being in Athens,” this latter expression contains two CATEGORIES, that of place, and that of being. Now, this should not be the case; for as one should not say “Quality exists,” but only, “quality.” Besides, if being in place and being in time presuppose CATEGORIES other than place and time, why would “being in a vase” not also constitute a separate category? Why would it not be so with “being in matter,” with “being in the subject,” and in general of a part “being in the whole,” or the “whole in the parts,” the “genus in the species,” and the “species in the genus?” In this manner we would have a far greater number of CATEGORIES. (Ennead VI,1 (42) 14)
The cause that a being undergoes an experience is that it contains the kind of movement called alteration, whichever way it modify him; on the contrary, action means to have in oneself a definite movement, derived from oneself, or a movement which has its goal in some other being, and its origin in self. In both cases there is movement; but with this distinction: that action, so far as it is action, is impassible; while an experience consists in the experiencer’s reception of a disposition new to him, without the reception of anything that contributes towards his being; so as to avoid (the case of the statue, above, where) the experience happened to one being (the metal), while it was another being that was produced (the statue). Consequently, the same thing will in one state be an action, and in other, an experience. Thus the same movement will in one being be an action, because it is considered from a certain viewpoint; and from another it will be an experience, because it is disposed some other way. Action and experience seem therefore to be relative, if one consider the action in its relation with experience, since the same thing is action in the one, and experience in the other. Also, because neither of these two can be considered in itself, but only in him who acts, or experiences, when the one moves, and the other is moved. Each of these terms therefore implies two CATEGORIES; one gives the movement, the other receives it; consequently we have transmission and reception, which result in relation. If he who received the movement possesses it as he possesses color, why could it not also be said that he possessed movement? Absolute movements, such as walking (and thinking) possess steps and thought. (Ennead VI,1 (42) 22)
If the verb “to have” be used in several senses, why might we not apply to this category all the various uses of the word; for instance, quantity, because quantity has size; quality, because it has color; the father, because he has a son; the son, because he has a father; and, in general, all kinds of possession? Will it be said that the other things that can be possessed have already been classified under the CATEGORIES considered above, and that the category of “having” comprises only arms, foot-wear, and clothing? This might be answered by the question why “having” these objects should constitute a category, and why burning them, cutting them, burying them, or throwing them away, would not equally constitute one or more CATEGORIES? If the answer be that all these things form one category because they refer to the body, this would then also make another category if we placed a garment over a litter; or likewise if someone were covered with clothing. If another answer be that the category of “having” consists in the “manner of containing,” and in possession, then all things which are possessed will have to be reduced to this category, which will thus contain all possession, whatever it be, since the nature of the possessed object could not here prevail to form some distinction. On the other hand, if the category of “having” must exclude having a quantity or quality, because the latter ideas already form their own CATEGORIES; nor having parts, because of the category of being (which includes parts); why should this category contain having arms, when arms, as well as foot-wear, belong to the category of being? In any case, how could the statement, “He has arms” be considered something simple, which could be reduced to any one category? That statement expresses the same idea as “He is armed.” Can this expression (“he has arms”) refer only to a man, or even to his statue? The living man possesses very differently from possession by a statue, and the verb “to have” is used only as a verbal label (a homonym), just as the verb “to stand up” would mean something very different according as it referred to a man or a statue. Besides, is it reasonable to make a generic category of some merely incidental characteristic? (Ennead VI,1 (42) 23)
As to the category of situation, it contains also such incidental characteristics as being raised, or seated. Here the Aristotelians do not make a category of situation, by itself, but of the kind of situation, as when it is said, “He is placed in such a posture” — a phrase in which “to be placed” and “in such a posture” express two entirely different ideas — or again, “he is in such a place.” Now, as posture and location have already been studied, what is the use in here combining two CATEGORIES into one? If, on the other hand, the expression “he is seated” indicate an action or an experience, must it not then be reduced to the category of action or experience? It would moreover amount to the same thing to say “he is raised,” as to say, “he is situated above;” just as we say he is situated in the middle, or, he is situated below. Besides, being seated has already been treated of under the category of relation; why should, “being raised” not also be a relative entity, since the category of relation includes the thing to the left, and the thing to the right, as well as the left and right hand themselves? (Ennead VI,1 (42) 24)
Enough of these reflections (about Aristotelian CATEGORIES). (Ennead VI,1 (42) 24)
Let us now pass to the (Stoic) philosophers who, recognizing four CATEGORIES only, divide everything into “substances,” “qualities,” “modes,” and “relations;” and who, attributing to all (beings) something common, thus embrace them into a single genus. (Ennead VI,1 (42) 25)
This doctrine raises a great number of objections, especially in that it attributes to all beings something in common, and thus embraces them in a single class. Indeed, this “something” of which they speak is quite incomprehensible; as also is how it could adapt itself equally to bodies and to incorporeal beings, between which they do not allow for sufficient distinction to establish a distinction in this “something.” Besides, this something either is, or is not an essence; if it be an essence, it must be a form; if it be not an essence, there result a thousand absurdities, among which would be that essence is not an essence. Let us therefore leave this point, and devote ourselves to the division into four CATEGORIES. (Ennead VI,1 (42) 25)
It is absurd to assign the third rank to modalities, and even assign to them any place whatever; for all modalities refer to matter. It may however be objected to this that there are differences between the modalities; the various modifications that matter undergoes are not the same thing as the modalities; the qualities are doubtless modalities of matter, but the modalities, in the strict sense of the word, refer to qualities. (The answer to this is that) since the qualities are only modalities of matter, the technical modalities mentioned by the (Stoics) themselves reduce to matter, and necessarily relate thereto. In view of the many differences obtaining between them, how otherwise could modalities form a category? How could one reduce to a single classification the length of three feet, and whiteness — since one is a quantity, and the other a quality? How could time and place be reduced thereto? Besides, how would it be possible to consider as modalities such expressions as “yesterday,” “formerly,” “in the Lyceum,” and, “in the Academy”? How could time be explained as a modality? Neither time, nor things which are in time, nor place, nor the things which are in place, could be modalities. How is “to act” a modality, since he who acts is not himself a modality, but rather acts within some modality, or even, acts simply? Nor is he who undergoes an experience any more of a modality; he experiences something rather in a modality, or rather, he undergoes some experience in such a manner. Modality rather suits the (Aristotelian) CATEGORIES of situation and possession; and as to possession, no man even possesses “in such or such a modality,” but possesses purely and simply. (Ennead VI,1 (42) 30)
If the Stoics did not, along with the other discussed CATEGORIES, reduce relation to a common kind, there might be good grounds to examine whether they attributed substantial (or, hypostatic) reality to these manners of “being”; for often, they do not attribute to them any. But what is to be said of their confusing things new and anterior in one same classification? This is evidently an absurdity; for surely one and two must exist before the half or the double. (Ennead VI,1 (42) 31)
After having discussed the doctrine of the ten CATEGORIES (of Aristotle), and spoken of the (Stoics) who reduce all things to a single genus, and then distribute them in four species, we must still set forth our own opinion on the subject, striving however to conform ourselves to the doctrine of Plato. (Ennead VI,2 (43) 1)
What and how much can be seen in the soul? Since we have found in the soul both being and life, and as both being and life are what is common in every soul, and as life resides in intelligence, recognizing that there is (besides the soul and her being) intelligence and its life, we shall posit as a genus what is common in all life; namely, movement; consequently, being and movement, which constitute primary life, will be our first two CATEGORIES. Although (in reality) they fuse, they are distinguished by thought, which is incapable of approaching unity exclusively; and whose exercise compels this distinction. Besides, it is possible, you can, in other objects, clearly see essence, as distinct from movement or life, although their essence be not real, and only shadowy or figurative. Just as the image of a man lacks several things, and, among others, the most important, life; likewise, the essence of sense-objects is only an adumbration of the veritable essence, lacking as it does the highest degree of essence, namely, vitality, which appears in its archetype. So you see it is quite easy to distinguish, on one hand, essence from life, and, on the other, life from essence. Essence is a genus, and contains several species; now movement must not be subsumed under essence, nor be posited within essence, but should be equated with essence. When we locate movement within essence, it is not that we consider life is the subject of movement, but because movement is life’s actualization; only in thought can either exist separately. These two natures, therefore, form but a single one; for essence exists not in potentiality, but in actualization; and if we conceive of these two genera as separated from each other it will still be seen that movement is within essence, and essence within movement. In the unity of essence, the two elements, when considered separately, imply each other reciprocally; but thought affirms their duality, and shows that each of the two series is a double unity. (Ennead VI,2 (43) 7)
These and similar (Platonic) arguments demonstrate that those are genuinely primary genera; but how are we to prove they are exclusive? Why, for example, should not unity, quantity, quality, relation, and further (Aristotelian) CATEGORIES, be added thereto? (Ennead VI,2 (43) 9)
Besides, there are three alternatives. Either this unity alleged to inhere in essence will be, just like all other essences, a consequence of the existence of essence; and consequently, would be posterior to it. Or, it will be contemporaneous with essence and the other (CATEGORIES); but a genus cannot be contemporaneous with the things of which it is the genus. The third possibility is that it may be anterior to essence; in which case its relation to Essence will be that of a principle, and no longer a genus containing it. If then unity be not a genus in respect to essence, neither can it be a genus in respect of other things; otherwise, we would have to say of essence also that it was a genus embracing everything else. (Ennead VI,2 (43) 9)
In what sense, therefore, could each of the elements of essence be called “one”? In that it is something unitary, without being unity itself; for what is a “certain one” is already manifold. No species is “one” except figuratively; for in itself it is manifold. It is in the same sense that, in this sense-world, we say that an army, or a choric ballet, constitute a unity. Not in such things is absolute unity; and therefore it may not be said that unity is something common. Neither does unity reside in essence itself, nor in the individual essences; therefore, it is not a genus. When a genus is predicated of something, it is impossible to predicate of the same thing contrary properties; but of each of the elements of universal essence it is possible to assert both unity and its opposite. Consequently (if we have called unity a genus), after having predicated of some essence unity as a genus, we would have affirmed, of the same essence, that unity was not a genus. Unity, therefore, could not be considered one of the primary genera; for essence is no more one than it is manifold. As to the other genera, none of them is one without being manifold; much less could unity be predicated of the secondary genera of which each is quite manifold. Besides, no genus, considered in its totality, is unitary; so that if unity were a genus, it would merely thereby cease being unity; for unity is not a number, and nevertheless it would become a number in becoming a genus. Of course, numbers include an alleged unity, as soon as we try to erect it into a genus, it is no longer a unity, in a strict sense. Among numbers unity is not applied to them as would have been a genus; of such unity it is merely said that it is among numbers, not that it is a genus; likewise, if unity were among the essences, it would not be there as genus of essence, nor of anything else, nor of all things. Again, just as the simple is the principle of the composite without being considered a genus in respect to it — then it would be simultaneously simple and composite — so, if one were considered to be a principle, it could not be a genus in respect to things subsumed under it; and therefore will be a genus neither for essence, nor for other (CATEGORIES or things). (Ennead VI,2 (43) 10)
Now why should we not posit quantity among the primary genera? And why not also quality? Quantity is not one of the primary genera like those we have posited, because the primary genera coexist with essence (which is not the case with quantity). Indeed, movement is inseparable from essence; being its actualization and life. Stability is implied in being; while identity and difference are still more inseparable from essence; so that all these (CATEGORIES) appear to us simultaneously. As to number (which is discrete quantity), it is something posterior. As to (mathematical) numbers, far more are they posterior both to these genera, and themselves; for the numbers follow each other; the second depends on the first, and so forth; the last are contained within the first. Number, therefore, cannot be posited among the primary genera. Indeed, it is permissible to doubt whether quantity may be posited as any kind of a genus. More even than number, extension (which is continuous quantity), shows the characteristics of compositeness, and of posteriority. Along with number, the line enters into the idea of extension. This would make two elements. Then comes surface, which makes three. If then it be from number that continuous dimension derives its quantitativeness, how could this dimension be a genus, when number is not? On the other hand, anteriority and posteriority exist in dimension as well as in numbers. But if both kinds of quantities have in common this, that they are quantities, it will be necessary to discover the nature of quantity. When this will have been found, we shall be able to make of it a secondary genus; but it could not rank with the primary genera. If, then, quantity be a genus without being a primary one, it will still remain for us to discover to which higher genus, whether primary or secondary, it should be subsumed. (Ennead VI,2 (43) 13)
However, how do four of these genera complete being, without nevertheless constituting the suchness (or, quality) of being? for they do not form a “certain being.” The primary Essence has already been mentioned; and it has been shown that neither movement, difference, nor identity are anything else. Movement, evidently, does not introduce any quality in essence; nevertheless it will be wise to study the question a little more definitely. If movement be the actualization of being, if essence, and in general all that is in the front rank be essentially an actualization, movement cannot be considered as an accident. As it is, however, the actualization of the essence which is in actualization, it can no longer be called a simple complement of “being,” for it is “being” itself. Neither must it be ranked amidst things posterior to “being,” nor amidst the qualities; it is contemporaneous with “being,” for you must not suppose that essence existed first, and then moved itself (these being contemporaneous events). It is likewise with stability; for one cannot say that essence existed first, and then later became stable. Neither are identity or difference any more posterior to essence; essence was not first unitary, and then later manifold; but by its essence it is one manifold. So far as it is manifold, it implies difference; while so far as it is a manifold unity, it implies identity. These CATEGORIES, therefore, suffice to constitute “being.” When one descends from the intelligible world to inferior things, he meets other elements which indeed no longer constitute absolute “being,” but only a “certain being,” that possesses some particular quantity or quality; these are indeed genera, but genera inferior to the primary genera. (Ennead VI,2 (43) 15)
The CATEGORIES of place and time are just as unable to figure among the primary genera. To be in a place, is to be in something foreign; which implies two consequences: a genus must be single, and admits of no compositeness. Place, therefore, is no primary genus. For here we are dealing only with veritable essences. (Ennead VI,2 (43) 16)
Since these four CATEGORIES (which complete essence, namely, movement, stability, identity and difference) (with Essence as a fifth) constitute the primary genera, it remains to be examined whether each of them, by itself, can beget species; for instance, whether Essence, entirely by itself, could admit divisions in which the other CATEGORIES would have no share whatever. No: for, in order to beget species, the genus would have to admit differences derived from outside; these differences would have to be properties belonging to Essence as such, without however being Essence. But from where then would Essence have derived them? Impossibly from what does not exist. If then they were necessarily derived from that which exists, as only three other genera of essences remain, evidently, Essence must have derived its differences from these genera, which associate themselves with Essence, while yet enjoying a simultaneous existence. But from this very fact that these genera enjoy an existence simultaneous (with Essence), they serve to constitute it, as it is composed of the gathering of these elements. How then could they be different from the whole that they constitute? How do these genera make species out of all (these beings)? How, for instance, could pure movement produce species of movement? The same question arises in connection with the other genera. Besides, we must avoid (two dangers:) losing each genus in its species, and, on the other hand, reducing it to the state of a simple predicate, by considering it only in its species. The genus must exist both in its species and in itself. While blending (with the species), it must in itself remain pure and unblended; for, if it should contribute to “being” otherwise (by blending with its species), it would annihilate itself. Such are the questions that must be examined. (Ennead VI,2 (43) 19)
Now let us consider the triangle, which is formed of three lines. Why should it not belong to quantity? Would it be so, because it is not constituted by three lines merely, but by three lines arranged in some particular manner? But a quadrilateral would also be constituted by four lines arranged in some particular manner. (But being arranged in some particular manner does not hinder a figure from being a quantity). The straight line, indeed, is arranged in some particular manner, and is none the less a quantity. Now if the straight line be not simply a quantity, why could this not also be said of a limited line? For the limit of the line is a point, and the point does not belong to any genus other than the line. Consequently, a limited surface is also a quantity, because it is limited by lines, which even more belong to quantity. If then the limited surface be contained in the genus of quantity, whether the surface be a triangle, a quadrilateral, a hexagon, or any other polygon, all figures whatever will belong to the genus of quantity. But if we assigned the triangle or quadrilateral to the genus of quality merely because we are speaking of some one definite triangle or quadrilateral, nothing would hinder one and the same thing from being subsumed under several CATEGORIES. A triangle would then be a quantity so far as it was both a general and particular magnitude, and would be a quality by virtue of its possessing a particular form. The same might be predicated of the Triangle in itself because of its possessing a particular form; and so also with the sphere. By following this line of argument, geometry would be turned into a study of qualities, instead of that of quantities, which of course it is. The existing differences between magnitudes do not deprive them of their property of being magnitudes, just as the difference between essences does not affect their essentiality. Besides, every surface is limited, because an infinite surface is impossible. Further, when I consider a difference that pertains to essence, I call it an essential difference. So much the more, on considering figures, I am considering differences of magnitude. For if the differences were not of magnitude, of what would they be differences? If then they be differences of magnitude, the different magnitudes which are derived from differences of magnitude should be classified according to the species constituted by them (when considered in the light of being magnitudes). (Ennead VI,3 (44) 14)
As has been indicated above, the genus of quality contains the (beings) which are said to be qualified (qualitative entities), inasmuch as they contain some quality (as, for instance, the handsome man, so far as he is endowed with beauty). These (beings) however do not properly belong to this genus, for otherwise there would here be two CATEGORIES. It suffices to reduce them to the quality which supplies their name. (Ennead VI,3 (44) 19)
Such are our views about the (CATEGORIES, or) genera (of existence). (Ennead VI,3 (44) 28)
Some define eternity as the “rest” of intelligible nature (“being”), just like time is defined as “motion” here below. In this case we should have to decide whether eternity be identical with rest in general, or only in such rest as would be characteristic of intelligible nature (“being”). If indeed eternity were to be identified with rest in general, we would first have to observe that rest could not be said to be eternal, any more than we can say that eternity is eternal, for we only call eternal that which participates in eternity; further, under this hypothesis, we should have to clear up how movement could ever be eternal; for if it were eternal, it would rest (or, it would stop). Besides, how could the idea of rest thus imply the idea of perpetuity, not indeed of that perpetuity which is in time, but of that of which we conceive when speaking of the aeonial (or, eternal)? Besides, if the rest characteristic of intelligible “being” in itself alone contain perpetuity, this alone would exclude from eternity the other genera (or CATEGORIES) of existence. Further yet, eternity has to be conceived of as not only in rest, but (according to Plato) also in unity, which is something that excludes every interval — otherwise, it would become confused with time; — now rest does not imply the idea of unity, nor that of an interval. Again, we assert that eternity resides in unity; and therefore participates in rest without being identified therewith. (Ennead III,7 (45) 2)
We have seen that existence is “all these things;” now, what are they? All those of which the One is the principle. But how can the One be the principle of all things? Because the One preserves their existence while effecting the individuality of each of them. Is it also because He gives them existence? And if so, does He do so by possessing them? In this case, the One would be manifold. No, it is by containing them without any distinction yet having arisen among them. On the contrary, in the second principle they are distinguished by reason; that is, they are logically distinguished, because this second principle is an actualization, while the firsfirst Principle is the power-potentiality of all things; not in the sense in which we say that matter is potential in that it receives, or suffers, but in the opposite sense that the One produces. How then can the One produce what it does not possess, since unity produces that neither by chance nor by reflection? We have already said that what proceeds from unity must differ from it; and, consequently, cannot be absolutely one; that it must be duality, and, consequently, multitude, since it will contain (the CATEGORIES, such as) identity, and difference, quality, and so forth. We have demonstrated that that which is born of the One is not absolutely one. It now remains for us to inquire whether it will be manifold, such as it is seen to be in what proceeds from the One. We shall also have to consider why it necessarily proceeds from the One. (Ennead V,3 (49) 15)