deity, are the same: for deity is the first and the cause of all things.
But it is necessary that the first should also be most simple; since
whatever is a composite and has multitude is posterior to the one. And
multitude and things, which are not good desire the good as being above
them: and in short, that which is not itself the principle is from the
principle.

But it is also necessary that the principle of all things should possess
the highest, and all, power. For the amplitude of power consists in
producing all things from itself, and in giving subsistence to similars,
prior to things which are dissimilar. Hence the one principle produces
many principles, many simplicities, and many goodnesses, proximately from
itself. For since all things differ from each other, and are multiplied
with their proper differences, each of these multitudes is suspended from
its one proper principle. Thus, for instance, all beautiful things,
whatever and wherever they may be, whether in souls or in bodies, are
suspended from one fountain of beauty. Thus too, whatever possesses
symmetry, and whatever is true, and all principles, are in a certain
respect, connate with the first principle, so far as they are principles
and fountains and goodnesses, with an appropriate subjection and analogy.
For what the one principle is to all beings, that each of the other
principles is to the multitude comprehended under the idiom of its
principle. For it is impossible, since each multitude is characterized
by a certain difference, that it should not be extended to its proper
principle, which illuminates one and the same form to all the individuals
of that multitude. For the one is the leader of every multitude; and
every peculiarity or idiom in the many is derived to the many from the
one. All partial principles therefore are established in that principle
which ranks as a whole, and are comprehended in it, not with interval and
multitude, but as parts in the whole, as multitude in the one, and number