ossible outside of their subjects; for they are states
of their subjects perceived by man varyingly, which states present them
to view.

225. The greatest things in which there are degrees of both kinds, are
the universe in its whole complex, the natural world in its complex,
and the spiritual world in its complex; every empire and every kingdom
in its complex; also, all civil, moral and spiritual concerns of these
in their complex; the whole animal kingdom, the whole vegetable kingdom,
and the whole mineral kingdom, each in its complex; all atmospheres of
both worlds taken together, also their heats and lights. Likewise things
less general, as man in his complex; every animal in its complex, every
tree and every shrub in its complex; as also every stone and every metal
in its complex. The forms of these are alike in this, that they consist
of degrees of both kinds; the reason is that the Divine, by which they
were created, is the same in things greatest and least (as was shown
above, n.77-82). The particulars and the veriest particulars of all
these are like generals and the largest generals in this, that they are
forms of both kinds of degrees.

226. On account of things greatest and least being forms of both kinds
of degrees, there is connection between them from first to last; for
likeness conjoins them. Still, there can be no least thing which is the
same as any other; consequently all particulars are distinct from each
other, likewise all veriest particulars. In any form or in different
forms there can be no least thing the same as any other, for the reason
that in greatest forms there are like degrees, and the greatest are made
up of leasts. From there being such degrees in things greatest, and
perpetual differences in accordance with these degrees, from top to
bottom and from center to circumference, it follows that their lesser
or least constituents, in which there are like degrees, can no one of
them be the same as any other.

227. It is likewise a matter of angelic wisdom that from this similitude
between generals and particulars, that is, between things greatest and
least in respect to these degrees, comes the perfection of the created
universe; for thereby one thing regards another as its like, with which
it can be conjoined for every use, and can present every end in effect.

228. But these things may seem paradoxical, because they are not explained
by application to visible things; yet things abstract,