itself, bounding, and energizing in itself, existing both one and many, and abiding, proceeding, and returning; likewise firmly establishing that part of its essence which is most impartible, and especially singular; but advancing from this according to rectitude, and the infinity which it contains; and rolling itself from itself to one, and exciting itself by similitude and identity to the impartible centre of its nature, and to the occult power of the one which it contains. But this one, which the circle contains, and environs in its bosom, it emulates according to the multitude of its own nature. For that which is convolved, imitates that which abides, and the periphery is as a centre which is distant with interval, and nods to itself, hastening to receive, and to become one with the centre, and to terminate its regress where it received the principle of its progression. For the centre is every where in the place of that which is lovely, and the object of desire, presiding over all things which subsist about its nature, and existing as the beginning and author of all progressions. And this the mathematical centre also expresses, by terminating all the lines falling from itself to the circumference, and by affording to them equality, as an image of proper union. But the oracles likewise define the centre, after this manner: _The centre is that from which and[168] to which all the lines to the circumference are equal_. Indicating the beginning of the distance of the lines, by the particle _from which_; but the middle of the circumference by the particle _to which_: for this, in every part, is joined with the centre. But if it be necessary to declare the first cause, through which a circular figure appears and receives its perfection, I affirm, that it is the supreme order of intelligibles. For the centre, indeed, is assimilated to the cause of bound; but the lines emanating from this, and which are infinite, with respect to themselves, both in multitude and magnitude, represent infinity; and the line which terminates their extension, and conjoins the circular figure with the centre, is similar to that occult ornament, consisting from the intelligible orders; which Orpheus also says, is circularly borne, in the following words, _But it is carried with an unwearied energy, according to an infinite circle_. For, since it is moved intelligibly, about that which is intelligible, having it for the centre of its motion, it is, with great propriety, said to energize in a circular manner. Hence, from these also, the triadic god[169] proceeds, who contains in himself the cause of the progression of right-lined figures. For on this account, wise men, and the most mystic of theologists, have fabricated his name. [[170]Hence too, it is manifest, that a circle is the first of all figures:] but a triangle is the first of such as are right-lined. Figures, therefore, appear first in the regular ornaments of the gods;