For if it gives existence, and makes the communication from its own essence, that which it gives is subordinate to its own essence [by the 7th Proposition]. But that which it is, it is in a greater and more perfect degree; since every thing which gives subsistence to a certain thing, is better than and not the same with it. For it is primarily, but the other is secondarily that which it is. For it is necessary either that each should be the same, and that there should be one definition of both, or that there should be nothing common and the same in both, or that the one should subsist primarily, but the other secondarily. If however indeed, there is the same definition of both, the one will no longer be cause, but the other effect; nor will the one subsist essentially, but the other by participation; nor will the one be the maker, but the other the thing made. But if they have nothing which is the same, the one will not give subsistence to the other by its very being, in consequence of communicating nothing to the existence of the other. Hence, it remains that the one should be primarily that which it gives, but that the other should be secondarily that to which existence is given; the former supplying the latter from its very being. PROPOSITION XIX. Every thing which is primarily inherent in a certain nature of beings, is present to all the beings that are arranged according to that nature, and this conformably to one reason, and after the same manner. * * * * * For if it is not present to all of them after the same manner, but to some and not to others, it is evident that it was not primarily in that nature, but that it is in some things primarily, and in others secondarily, that sometimes participate of it. For that which at one time exists, but at another time does not, does not exist primarily, nor of itself. But it is adventitious, and is imparted from some other place to the things in which it is thus inherent. PROPOSITION XX. The essence of soul is beyond all bodies, the intellectual nature is beyond all souls, and _the one_ is beyond all intellectual hypostases. * * * * * For every body is moveable by something else, but is not naturally adapted to move itself, but by the presence of soul is moved of itself, lives on account of soul, and when soul is present, is in a certain respect self-moveable, but when it is absent is alter-moveable, as deriving this nature from soul which is allotted a self-moveable essence. For to whatever nature soul is present, to this it imparts self-motion. It is however, by a much greater priority that which it imparts by its very being. Hence, it is beyond bodies, which become self-moveable by participation as being essentially self-moveable.