contrary matter has an ultimate echo of the unindigent, or a most obscure
and debile impression of the one. And language indeed appears to be here
subverted. For so far as it is the one, it is also unindigent, since the
principle has appeared to subsist according to the most unindigent and the
one. At the same time, however, so far as it is the one, it is also the
principle; and so far as it is the one it is unindigent, but so far as the
principle, indigent. Hence so far as it is unindigent, it is also indigent,
though not according to the same; but with respect to being that which it
is, it is undigent; but as producing and comprehending other things in
itself, it is indigent. This, however, is the peculiarity of the one; so
that it is both unindigent and indigent according to the one. Not indeed
than it is each of these, in such a manner as we divide it in speaking of
it, but it is one alone; and according to this is both other things, and
that which is indigent. For how is it possible, it should not be indigent
also so far as it is the one? Just as it is all other things which proceed
from it. For the indigent also is, something belonging to all things.
Something else, therefore, must be investigated which in no respect has any
kind of indigence. But of a thing of this kind it cannot with truth be
asserted that it is the principle, nor can it even be said of it that it is
most unindigent, though this appears to be the most venerable of all
assertions.[4]

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[4] See the extracts from Damascius in the additional notes to the third
volume, which contain an inestimable treasury of the most profound
conceptions concerning the ineffable.
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For this signifies transcendency, and an exemption from the indigent. We do
not, however, think it proper to call this even the perfectly exempt; but