es.

Such things therefore as are first produced by the first good, in
consequence of being connascent with it, do not recede from essential
goodness, since they are immovable and unchanged, and are eternally
established in the same blessedness. They are likewise not indigent of
the good, because they are goodnesses themselves. All other natures
however, being produced by the one good, and many goodnesses, since they
fall off from essential goodness, and are not immovably established in
the hyparxis of divine goodness, on this account they possess the good
according to participation."

From this sublime theory the meaning of that ancient Egyptian dogma, that
God is all things, is at once apparent. For the first principle,[6] as
Simplicius in the above passage justly observes, is all things prior
to all; i.e. he comprehends all things causally, this being the most
transcendent mode of comprehension. As all things therefore, considered
as subsisting causally in deity, are transcendently more excellent than
they are when considered as effects preceding from him, hence that mighty
and all-comprehending whole, the first principle, is said to be all
things prior to all; priority here denoting exempt transcendency. As the
monad and the centre of a circle are images from their simplicity of this
greatest of principles, so likewise do they perspicuously shadow forth
to us its causal comprehension of all things. For all number may be
considered as subsisting occultly in the monad, and the circle in the
centre; this occult being the same in each with causal subsistence.

-----------------
[6] By the first principle here, the one is to be understood for that
arcane nature which is beyond the one, since all language is subverted
about it, can only, as we have already observed, be conceived and
venerated in the most profound silence.
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That this conception of causal subsistence is not an hypothesis devised
by the latter Platonists, but a genuine dogma of Plato, is evident from
what he says in the Philebus: for in that Dialogue he expressly asserts
that in Jupiter a royal intellect, and a royal soul subsist according to
cause. Pherecydes Syrus, too, in his Hymn to Jupiter, as cited by Kercher
(in Oedip. Egyptiac.), has the following lines:
[Greek:
O theos esti kuklos, tetragonos ede trigonos,
Keinos de gramme, kentron, kai panta pro panton.]

i.e. Jove is a circle, triangle and square, centre and line, and