100 ON THE THEOLOGYBOOK II..
many are not the same, the not being many will not be the same with
nothing. From thus considering the affair therefore, it appears that the
one is beyond multitude, and is the cause of being to the many.
CHAPTER II.
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It is necessary however, that discussing the same subject after another
manner, we should again see if we can in a certain respect follow what
has been said, and refer it to the same end. It is necessary therefore, that
there should either be one principle, or many principles; or rather, we
should begin from hence. And if there are many principles, they must
either possess sympathy with each other, or they must be divulsed from
each other, and they must be either finite or infinite. But if there is one
principle, this must either be not essence, or essence. And if it is essence,
this must either be corporeal or incorporeal. And if incorporeal, it must
either be separate from, or inseparable from bodies. And if separate, it
must either be moveable or immoveable. But if it is not essence, it must
either be inferior to all essence, or participated by essence, or imparticipable.
If therefore there are many principles, and which have no sympathy with
each other, no being will originate from them [conjointly,] nor will they be
common to all things, but each will produce by itself. For what commu-
nication can there be between things which are naturally foreign, or what
co-operation between things which are entirely of a different kind? In
addition also to these things, there will be the many which do not partici-
pate of the one. For if there is a certain one common in all of them, they
will not be perfectly separated essentially from each other. If therefore
they are different, and there is nothing which is the same about them, they
are alone many and by no means one. But if there are many principles,
and which possess sympathy with each other, they will have something
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