that which is in every respect incapable of being apprehended, and about
which we must be perfectly silent, will be the most, just axiom of our
conception in the present investigation; nor yet this as uttering any
thing, but as rejoicing in not uttering, and by this venerating that
immense unknown. This then is the mode of ascent to that which is called
the first, or rather to that which is beyond every thing which can be
conceived, or become the subject of hypothesis.

There is also another mode, which does not place the unindigent before
the indigent, but considers that which is indigent of a more excellent
nature, as subsisting secondary to that which is more excellent. Every
where then, that which is in capacity is secondary to that which is in
energy. For that it may proceed into energy, and that it may not remain
in capacity in vain, it requires that which is in energy. For the more
excellent never blossoms from the subordinate nature. Let this then be
defined by us according to common unperverted conceptions. Matter
therefore has prior to itself material form; because all matter is form
in capacity, whether it be the first matter which is perfectly formless,
or the second which subsists according to body void of quality, or in
other words mere triple extension, to which it is likely those directed
their attention who first investigated sensibles, and which at first
appeared to be the only thing that had a subsistence. For the existence
of that which is common in the different elements, persuaded them that
there is a certain body void of quality. But since, among bodies of this
kind, some possess the governing principle inwardly, and others
externally, such as things artificial, it is necessary besides quality to
direct our attention to nature, as being something better than qualities,
and which is prearranged in the order of cause, as art is, of things
artificial. Of things, however, which are inwardly governed, some appear
to possess being alone, but others to be nourished and increased, and to