imparticipable and unknown cause of the whole of things, Socrates in the Philebus calls _bound_, but he denominates the power of it which is generative of being, _infinity_. But he thus speaks in that dialogue, “God we said has exhibited the bound, and also the infinite of beings.” The first therefore and unical God, is without any addition denominated by him God; because each of the second Gods is participated by being, and has being suspended from its nature. But the first indeed, as being exempt[175] from the whole of beings, is God, defined according to the ineffable itself, the unical alone, and superessential. But the bound and the infinite of beings, unfold into light that unknown and imparticipable cause; bound indeed, being the cause of stable, uniform, and connective deity; but the infinite being the cause of power proceeding to all things and capable of being multiplied, and in short, being the leader of every generative distribution. For all union and wholeness, and communion of beings, and all the divine measures, are suspended[176] from the first bound. But all division, prolific production, and progression into multitude, derive their subsistence from this most principal infinity. Hence, when we say that each of the divine orders abides[177] and at the same time proceeds, we must confess that it stably abides indeed, according to bound, but proceeds according to infinity, and that at one and the same time it has unity and multitude, and we must suspend the former from the principle of bound, but the latter from that of infinity. And in short, of all the opposition in the divine genera, we must refer that which is the more excellent to bound, but that which is subordinate to infinity. For from these two principles all things have their progression into being, even as far as to the last of things. For eternity itself participates at once of bound and infinity; so far indeed, as it is the intelligible measure, it participates of bound; but so far as it is the cause of a never-failing power of existing, it participates of infinity. And intellect, so far indeed as it is uniform, and whole, and so far as it is connective of paradigmatical measures, so far it is the progeny of bound. But again, so far as it produces all things eternally, and subsists conformably to the whole of eternity, supplying all things with existence at once, and always possessing its own power undiminished, so far it is the progeny of infinity. And soul indeed, in consequence of measuring its own life, by restitutions and periods, and introducing a boundary to its own motions, is referred to the cause of bound; but in consequence of having no cessation of motions, but making the end of one period the beginning of the whole of a second vital circulation, it is referred to the order of infinity. The whole of this heaven also, according to the wholeness of itself, its connexion, the order of its periods, and the measures of its restitutions, is bounded.