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This then is the mode of ascent to that which is called the first, or rather to that which is beyond every thing which can be conceived, or become the subject of hypothesis. There is also another mode, which does not place the unindigent before the indigent, but considers that which is indigent of a more excellent nature, as subsisting secondary to that which is more excellent.
At the same time, however, so far as it is the one, it is also the principle; and so far as it is the one it is unindigent, but so far as the principle, indigent. Hence so far as it is unindigent, it is also indigent, though not according to the same; but with respect to being that which it is, it is undigent; but as producing and comprehending other things in itself, it is indigent.
So far, therefore, as it is the one alone, it will be unindigent; but so far as unindigent, it will be the first principle, and stable root of all principles. So far, however, as it is the principle and the first cause of all things, and is pre-established as the object of desire to all things, so far it appears to be in a certain respect indigent of the things to which it is related.
For not even the relation of itself to itself must be asserted of the truly one; since it is perfectly simple. This, therefore, is the most unindigent of all things. Hence this is the principle and the cause of all; and this is at once the first of all things. If these qualities, however, are present with it, it will not be the one.
This, however, is the peculiarity of the one; so that it is both unindigent and indigent according to the one. Not indeed than it is each of these, in such a manner as we divide it in speaking of it, but it is one alone; and according to this is both other things, and that which is indigent. For how is it possible, it should not be indigent also so far as it is the one?
It has therefore, if it be lawful so to speak, an ultimate vestige of indigence, just as on the contrary matter has an ultimate echo of the unindigent, or a most obscure and debile impression of the one. And language indeed appears to be here subverted. For so far as it is the one, it is also unindigent, since the principle has appeared to subsist according to the most unindigent and the one.
Let us then assume the following axiom, in which as in a secure vehicle we may safely pass from hence thither. I say, therefore, that the unindigent is naturally prior to the indigent. For that which is in want of another is naturally adapted from necessity to be subservient to that of which it is indigent.
If, however, to speak more properly, the one is two-fold; this being the cause of the mixture, and subsisting prior to being, but that conferring rectitude, on being, if this be the case, neither will the indigent perfectly desert this nature. After all these, it may be said that the one will be perfectly unindigent.
As it is indigent, therefore, and receives its completion from things which are indigent, it will not be entirely unindigent. Further still, if it is not one but united, it will require, as Plato says, the connecting one. It is likewise something common and formless, being as it were a certain matter.
The unindigent therefore pertains to this, nor must it by any means be acknowledged that there is any thing prior to it. This however, would be acknowledged if it had any connection with the indigent. Is this then the principle of things? But it is two things, body, and quality which is in body as a subject. Which of these therefore is by nature prior?
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