 Eriugena elaborates on the parallels between human and divine nature. Perfect human nature would have possessed the fullest knowledge of its Creator, of itself, and of everything else, had it not sinned (Periphyseon, IV.778c). Man would have ruled the whole of the universe as a king rules his subjects (Periphyseon, IV.782c). Man, like God, is the plenitudo bonorum (Periphyseon, IV.796a). Just as God is unbounded by any category and ultimately indefinable, human nature is ineffable and incomprehensible and open to infinite possibility and perfectibility (Periphyseon, V.919c). God’s transcendence and immanence are reflected in human transcendence and immanence with regard to its world. Consider the following remarkable passage from Book Four which is a typical example of Eriugena’s dialectical thinking and of the close parallelism between human and divine: