worse of the two opposites, since this would be absurd; nor can it be the better of the two, since in this case it would not be the cause of all things. For the better opposite is not the cause of the worse, but in a certain respect communicates with it, without being properly its cause. For neither does sameness give subsistence to difference, nor permanency to motion; but comprehension and union pervade from the better to the worse. It is, however, by no means wonderful that the demonstrations of _the equal_ and _the unequal_, which are here assumed as symbols of mundane deity, should be adapted to physical and mathematical equals, to the equals in the reasons of soul, and to those in intellectual forms. For it is necessary that demonstrations in all these negations should begin supernally, and should extend through all secondary natures, that they may show that _the one_ of the Gods is exempt from intellectual, psychical, mathematical, and physical forms. All such axioms, therefore, as are now assumed concerning things equal and unequal, must be adapted to this order of Gods. Hence, as it contains many powers, some of which are co-ordinate with each other, and extend themselves to the self-perfect and _the good_, but others differ according to transcendency and subjection--the former must be said to be characterized by _equality_, but the latter by _inequality_. For _the good_ is the measure of every thing: and hence such things as are united by the same good are measured by the same measure, and are equal to each other. But things which are unco-ordinated with each other make their progression according to the unequal.