alone. Every form however is always alone according to its first
subsistence; so that there will be that which moves only without being
moved. And indeed it would be absurd that there should be that which is
moved only such as body, but that prior both to that which is self-moved
and that which is moved only, there should not be that which moves only.
For it is evident that there must be, since this will be a more excellent
nature, and that which is self-moved, so far as it moves itself, is more
excellent than so far as it is moved. It is necessary therefore that the
essence which moves unmoved, should be first, as that which is moved, not
being motive, is the third, in the middle of which is the self-moved,
which we say requires that which moves in order to its becoming motive.
In short, if it is moved, it will not abide, so far as it is moved; and
if it moves, it is necessary it should remain moving so far as it moves.
Whence then does it derive the power of abiding? For from itself it
derives the power either of being moved only, or of at the same time
abiding and being moved wholly according to the same. Whence then does
it simply obtain the power of abiding? Certainly from that which simply
abides. But, this is an immovable cause. We must therefore admit that
the immovable is prior to the self moved. Let us consider then if the
immovable is the most proper principle? But how is this possible? For the
immovable contains as numerous a multitude immovably; as the self-moved
self-moveably. Besides an immovable separation must necessarily subsist
prior to a self-moveable separation. The unmoved therefore is at the same
time one and many, and is at the same time united and separated, and a
nature of this kind is denominated intellect. But it is evident that
the united in this is naturally prior to and more honorable than the
separated. For separation is always indigent of union; but not, on the
contrary, union of separation. Intellect, however, has not the united
pure from its opposite. For intellectual form is coessentialized with the
separated, through the whole of itself. Hence that which is in a certain