What is the origin of the cause of what is a form, which is characteristic of Intelligence? It is not from Intelligence, because the form is not separable from Intelligence, combining with it to form one single and same thing. If then Intelligence possess the forms in their fulness, this fulness of forms implies that they contain their cause. Intelligence contains the cause of each of the forms it contains. It consists of all these forms taken together, or separately. None of them needs discovery of the cause of its production, for simultaneously with its production, it has contained the cause of its hypostatic existence. As it was not produced by chance, it contains all that belongs to its cause; consequently, it also possesses the whole perfection of its cause. Sense-things which participate in form do not only receive their nature from it, but also the cause of this nature. If all the things of which this universe is composed be intimately concatenated; and if the universe, containing all things, also contain the cause of each of them; if its relation with them be the same as that of the body with its organs, which do not mature successively, but which, towards each other, are mutually related as cause and effect; so much the more, in the intelligible world, must things have their "causes," all of them in general in respect to the totality, and each independently in respect to itself. IN THE INTELLIGIBLE WORLD EACH BEING IS ACCOMPANIED BY ITS WHYNESS. Since all intelligible (entities) have a hypostatic consubstantial existence affording no room for chance; and as they are not separated from each other, things that are caused must bear these their causes within themselves, and each of them has some sort of a cause, though without really possessing one. If there be no cause for the existence of the intelligibles; and if, though isolated from all causes, they be self-sufficient; it can only be because they carry their cause along with them, when they are considered in themselves. As they contain nothing fortuitous, and as each of them is manifold, and as its cause is all that they contain, we might assign this cause to themselves. Thus in the intelligible world "being" is preceded, or rather accompanied by its cause, which is still more "being" than cause, or rather which becomes identified with it. What superfluousness, indeed, could there be in intelligence, unless its conceptions resemble imperfect productions? If its conceptions be perfect, one could neither discover what they lack, nor define their cause, and, since they possess everything, they also possess their cause. There, "being" and cause are united; the presence of both is recognized in each conception, in each actualization of intelligence. Let us, for instance, consider the intelligible Man; he seems complete, in his totality; all his attributes were his simultaneously from the beginning; he was always entirely complete. It is the characteristic