All that is moved must have a direction towards which it is moved; we
must therefore conclude that that which has no direction towards which
it is moved must be at a stand-still, and that anything born of this
principle must be born without causing this principle to cease being
turned towards itself. We must, however, remove from our mind the idea
of a generation operated within time, for we are here treating of
eternal things. When we apply to them the conception of generation,
we mean only a relation of causality and effect. What is begotten by
the One must be begotten by Him without any motion on the part of
the One; if He were moved, that which was begotten from Him would,
because of this movement, be ranked third, instead of second.[236]
Therefore, since the One is immovable, He produces the hypostatic
(form of existence) which is ranked second, without volition, consent,
or any kind of movement. What conception are we then to form of this
generation of Intelligence by this immovable Cause? It is a radiation
of light which escapes without disturbing its quietness, like the
splendor which emanates perpetually from the sun, without affecting
its quietness, which surrounds it without leaving it. Thus all things,
in so far as they remain within existence, necessarily draw from
their own essence ("being") and produce externally a certain nature
that depends on their power, and that is the image of the archetype
from which it is derived.[237] Thus does fire radiate heat; thus snow
spreads cold. Perfumes also furnish a striking example of this process;
so long as they last, they emit exhalations in which everything that
surrounds them participates. Everything that has arrived to its point
of perfection begets something. That which is eternally perfect begets
eternally; and that which it begets is eternal though inferior to
the generating principle. What then should we think of Him who is
supremely perfect? Does He not beget? On the contrary, He begets that
which, after Him, is the greatest. Now that which, after Him, is the
most perfect, is the second rank principle, Intelligence. Intelligence
contemplates Unity, and needs none but Him; but the Unity has no need
of Intelligence. That which is begotten by the Principle superior
to Intelligence can be nothing if not Intelligence; for it is the
best after the One, since it is superior to all other beings. The
Soul, indeed, is the word and actualization of Intelligence, just as
Intelligence is word and actualization of the One. But the Soul is an
obscure word. Being an image of Intelligence, she must contemplate
Intelligence, just as the latter, to subsist, must contemplate the
One. Intelligence contemplates the One, not because of any separation
therefrom, but only because it is after the One. There is no
intermediary between the One and Intelligence, any more than between
Intelligence and the Soul. Every begotten being desires to unite
with the principle that begets it, and loves it, especially when the
begetter and the begotten are alone. Now when the begetter is supremely
perfect, the begotten must be so intimately united to Him as to be
separated from Him only in that it is distinct from Him.