But according to its prolific powers, its various evolutions, and the never-failing revolutions of its orbs, it participates of infinity. Moreover, the whole of generation, in consequence of all its forms being bounded, and always permanent after the same manner, and in consequence of its own circle which imitates the celestial circulation, is similar to bound. But again, in consequence of the variety of the particulars of which it consists, their unceasing mutation, and the intervention of the more and the less in the participations of forms, it is the image of infinity. And in addition to these things, every natural production, according to its form indeed, is similar to bound, but according to its matter, resembles infinity. For these are suspended in the last place[178] from the two principles posterior to _the one_, and as far as to these the progression of their productive power extends. Each of these also is one, but form is the measure and boundary of matter, and is in a greater degree one. Matter however is all things in capacity, so far as it derives its subsistence from the first power. There, however, power is generative of all things. But the power of matter is imperfect, and is indigent of the hypostasis which is generative[179] of all things according to energy. Very properly therefore is it said by Socrates that all beings are from bound and infinity, and that these two intelligible principles primarily derive their subsistence from God. For that which congregates both of them, and perfects them, and unfolds itself into light through all beings is _the one_ prior to the duad. And union indeed is derived to all things through that which is first; but the division of the two orders of things is generated from these primary causes, and through these is extended to the unknown and ineffable principle. Let it therefore be manifest through these things, what the two principles of beings are, which become proximately apparent from _the one_, according to the theology of Plato. CHAPTER IX.