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Author Topic: Proclus "On The Theology of Plato"  (Read 293 times)

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Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #100 on: February 24, 2017, 01:30:16 am »
CHAPTER XXXVII.   
But the third, as they say, to the saviour, and let us also following Plato in what remains celebrate the perfective order of the Gods. Because, therefore, the end of the connective order was the finite, [or the bounded] the perfective order has extremes. For the end [or bound] is the extremity. There however indeed the one was said to be the finite, but here it is said to have an extremity, as receiving according to participation that which has the power of terminating many things. And there indeed, the one was end or bound, which also connectedly contains the infinite; but here having an extremity, it will also have a middle and beginning, and will be perfect. For that which receives its completion from all these, is perfect. Here, therefore, the perfection which consists of parts is apparent. For the consummation of the parts, produces the perfect. Moreover, because such a one as this has a middle and extremes, it will have the figure of a circumference, or it will be rectilinear, or it will be mixed [from the right and circular line]. For all these require a middle and extremes; some indeed with simplicity, but others with connexion. Three peculiarities, therefore, again present themselves to our view; the first, indeed, being that which we said was to have extremes; the second, being according to the perfect; and the third, according to figure. And there are also three perfective leaders of wholes; one indeed being intelligible; another, intelligible and intellectual; and the third, intellectual.

The intelligible leader, therefore, is said to have extremes, as being directly arranged under the end of the connective Gods, and in the boundaries of himself intelligibly comprehending all the intellectual orders. But the intelligible and intellectual leader, is defined according to the perfect, comprehending in himself the beginnings, middles, and ends of beings, and giving completion to the middle bond of the whole perfective triad. And the intellectual leader proceeds according to triadic figure, being the cause of bound and divine perfection; and imparting termination to things indefinite, but intellectual perfection to things imperfect. And this triad indeed is produced according to the connective triad. For the end in them is the cause of the possession of the extremity. But it is also produced from itself. For that which has extremes, having become a whole, constitutes the perfect through end [or bound]. But the perfect comprehending beginnings, middles and ends, unfolds figure. And thus the perfective triad proceeds supernally, as far as to the last of things, pervading to all things, and perfecting both whole and partial causes.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #101 on: February 24, 2017, 01:31:13 am »
CHAPTER XXXVIII.   
And do you not see how each of the triads conjoins the summit of itself with the ends placed above it? For the one many was the end of the collective and unknown triad; and the same is the beginning of the connective triad. The end of the connective triad was the finite; and this again is the beginning of the perfective triad. For to have extremes manifests that which consists of ends or bounds. And thus the whole middle order is connected with and united to itself, and is truly the bond of total orders, itself establishing an admirable communion with itself, but conjoining intellectuals to intelligibles, and convolving them to one impartible union; above indeed, having the intelligible and unknown triad, but in the middle producing the triad which is connective of progressions, and at the end, the convertive empire, through which it proximately converts the intellectual to the intelligible Gods.

For on what account does intellect look to itself, and is in itself? Is it not because it is on all sides finite or bounded, converges to itself, and convolves its appropriate energies about itself? But why is it perfect, and full of intellectual goods? Is it not because it first participates of the perfection [of the above mentioned] leaders, and subsists according, to them, possessing a self-perfect essence and intellectual perception? After what manner likewise, is it said to be a sphere, both by Plato, and other theologists? Is it not because it is the first participant of figure, and is intellectually figured according to it? All conversion, therefore, all perfection, and every intellectual figure, accede to the intellectual Gods, from the perfective triad. For the intelligible leader of perfection, gives perfection to the ends and summits and hyparxes of wholes. But the intelligible and intellectual leader terminates their progressions which extend from on high as far as to the last of things. And the intellectual leader comprehends in his own perfection, the conversions of all the Gods, and bounds and perfects through figures their progressions to infinity.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #102 on: February 24, 2017, 01:32:22 am »
CHAPTER XXXIX.   
Looking therefore to this division, we may be able to survey causally many things which are to be found among other theologists. For why is one of the deities of the unknown triad carried in the first of the worlds, but another in the middle breadth, and another in the extremity? It is because the first of these was uniform, but the second proceeded according to difference, and the third, according to the infinite number of beings. But why of the three connective Gods, is the first empyrean, the second etherial, and the third material? It is because the first indeed subsists according to the one, and connectedly contains the one world. But the second subsists according to whole, and divides the etherial world. And the third according to the finite, and rules over material infinity. But why again, are the Teletarchs co-divided with the Synoches? Because the first having extremes governs like a charioteer the wing of fire. But the middle comprehending beginnings, ends and middles, perfects ether, which is also itself triple. And the third, which comprehends according to one union, the orbicular, the rectilinear, and the mixed[43] figure, perfects unfigured and formless matter; giving form indeed (μορφωσας) to the inerratic sphere, and the first matter, by the orbicular; but to the planetary sphere, and the second matter, by the mixed figure. For the spiral is there. And it gives form to the sublunary region, and the last matter by the rectilinear. For the motions according to a right line are in this region. Hence, the first triad is uniformly the cause of the division of the worlds. But the second has a more abundant representation of section, and of progression into parts; yet does not exhibit to us the multitude of the worlds. And the third unfolds the seven worlds, and the monad together with two triads. So great is the divine conception of Plato, that from these things we may survey the causes of what after his time became apparent.

For this, indeed, from what has been said appears to be very admirable, that according to each of the triads, the middle is characteristic of the whole triad. Thus for instance, in the unknown triad, difference is established as the middle between the one and being. But in the connective triad whole is the characteristic, which is the middle of the one, and the finite. And in the perfective triad, the perfect is the characteristic, which is itself established as the middle of that which has extremes, and of figure. For difference is the feminine itself, and the prolific nature of the Gods. And whole is itself the form of connected comprehension, binding together many parts. And the perfect is itself the good of perfection, possessing a beginning, middle, and end, and conjoining the end to the beginning, according to the peculiarity of conversion. Being also nothing else than a perfect governor it is the cause of the peculiarity of these Gods subsisting every where according to the middle centres. Hence the whole order of the intelligible, and at the same time, intellectual Gods, may be surveyed as having its subsistence in the middle. For the intelligible Gods, indeed, are especially defined according to hyparxes and summits; on which account also, they are called fathers, and unical Gods. For the one and father are in them the same. But the intellectual Gods are defined according to ends or extremities; and on this account, all of them are denominated intellects and intellectual. The intelligible, and at the same time, intellectual Gods, however, being middles, especially present themselves to the view according to the middles of the triads.

Farther still, this also may be considered in common about all these triads, that each according to the end proceeds to infinity. For the end of the first triad is number; of the second, the infinite in multitude; and of the third, the rectilinear, which itself participates of the nature of the infinite. And of this the cause is, that each of the triads according to its extremity is carried as in a vehicle in the material worlds, and comprehends according to one cause the infinity of the natures that are generated in them. In addition, likewise, to what has been said, we may survey the order of the triads, from the ends that are in them. For the end of the first triad is number: but of the second, the finite and the infinite; and of the third, the orbicular, the mixed figure, and the rectilinear. It is evident, therefore, that the first triad is monadic; but the second dyadic; and the third triadic. And the first of these indeed is analogous to the one being; but the second to the intelligible whole; and the third, to the all-perfect whole. But that these have this order with respect to each other, has been before observed. In short, therefore, every intelligible, and at the same time intellectual triad, is according to its summit indeed conjoined to the intelligible; but according to its middle, unfolds its proper power; and according to its termination, comprehends the infinity of secondary natures. And here we shall end the doctrine concerning the intelligible and intellectual Gods.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #103 on: February 24, 2017, 01:33:49 am »
BOOK V.   

CHAPTER I.   
In the next place, let us survey another order of Gods, which is called intellectual, being indeed conjoined to the orders prior to it, but terminating the total progressions of the Gods, converting them to their principle, and producing one circle of the primarily-efficient and all-perfect orders. Let us also extend the intellect that is in us to the imparticipable and divine intellect, and distinguish the orders and diminutions of essence that are in it, according to the narration of Plato.

This intellectual hypostasis therefore of the Gods, is suspended indeed from more ancient causes, and is filled from them with total goodness and self-sufficiency. But after these causes, it establishes an illustrious empire over all secondary natures, binding to its dominion all the partial progressions of the Gods. And it is denominated indeed intellectual, because it generates an impartible and divine intellect. But it is filled from intelligibles, not as from those intelligibles which are co-arranged with intellect, nor as with those which are alone divided from intellect by the conception of the mind, but as establishing in itself unically all multitudes, and occultly containing the evolutions of the Gods into light, and the hyparxes of intelligibles. It is likewise allotted the total intellect of intellectuals, the variety of beings, and the multiform orders of divine natures; and it convolves the end of the whole progression [of the Gods] to the one intelligible principle. For intellectuals are converted to intelligibles. And some intellectuals indeed are united and firmly established prior to the divided Gods; but others are multiplied and through conversion are conjoined to primarily-efficient causes. The intellectual Gods however proceed from all the Gods prior to them, receiving indeed unions from the one that is prior to intelligibles; but essences from intelligibles; and being allotted lives all-perfect, connective and generative of divine natures, from the intelligible and at the same time intellectual Gods; but the intellectual peculiarity from themselves. They likewise convert to themselves all the divided orders, but establish themselves in intelligibles, existing wholly through the whole, pure and unknown knowledges, and fervid lives. Besides these things also, they are all-perfect essences, producing all secondary natures through subsisting from themselves, and being neither diminished by their progression, nor receiving an addition by their progeny; but through their own never-failing and infinite powers, being the fathers, causes, and leaders of all things. Nor are they co-divided with their progeny, nor do they depart from themselves in their progressions; but at once, and according to union they govern total multitudes, and all orders, and convolve them to the intelligible, and to occult good.

Whether therefore I may speak of life, it is not proper to think that it is such a life as we surveyed a little before. For that was imparticipable, but this is participated. And that indeed, was generative, but this is vivific. But it is not immanifest that these differ from each other. For the vivific cause indeed, is also evidently generative; but the generative cause is not entirely vivific. For it imparts figure to things unfigured, bound to things indefinite, and perfection to things imperfect Or whether I may denominate the cause in intellectuals intelligible, it must not immediately be conceived to be such an intelligible, as that of which we have before spoken. For that was imparticipable, and prior to intellectuals, itself pre-existing by itself, and exempt from wholes; not being denominated intelligible, as the plenitude of intellect, but as the prior-cause of it, and the object of desire and love to it, subsisting uniformly uncoordinated with it The intelligible however which is now the subject of consideration, is participated, and co-arranged with intellect, is multiform, and contains in itself the divided causes of all things. Or whether we may call the Gods in this order fathers and fabricators, it must be admitted that this paternal and fabricative characteristic, is different from the hyparxis of the intelligible[1] fathers. For they indeed were generative of whole essences; but these pre-exist as the causes of divisible emanations, and of definite productions of form. And they indeed contained in themselves powers fabricative of the divine progressions; but these separate from themselves prolific causes, and are not conjoined to them according to union, but according to a communion subordinate to union. For the marriages which are celebrated by fables, and the concordant conjunction of divine natures, are in the intellectual Gods. But the demiurgic being mingled with the vivific effluxions, every genus of the Gods is unfolded into light, both the supermundane, and the mundane. This, however, will be hereafter discussed.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #104 on: February 24, 2017, 01:35:29 am »
CHAPTER II.   
Since however, we have, in short, surveyed the peculiarity of the intellectual Gods, it remains that we should deliver an appropriate theory concerning the division of them. For the intellectual order is not one and indivisible, but is allotted progressions more various than those of the more elevated genera. There will therefore be here also three fathers, who divide the whole intellectual essence; one indeed, being arranged according to the intelligible, but another according to life, and another according to intellect. They also imitate the intelligible fathers, who divide the intelligible breadth in a threefold manner, and who are allotted a difference of this kind with respect to each other. For one of these intellectual fathers proceeds analogous to the first [intelligible] father, and is intelligible. But another proceeds analogous to the second [intelligible] father, and binds to himself the whole of intellectual life. And another proceeds analogous to the third father, and closes the whole intellectual, in the same manner as he closes the intelligible order.

But these fathers being three, and the first indeed, abiding in himself, but the second proceeding and vivifying all things, and the third glittering with fabricative productions, it is evidently necessary, that other triple Gods should be conjoined with them; of which, one indeed will be the source to the first intellectual God, of stable purity; but another, of undefiled progression, to the second God; and another of exempt, fabrication, to the third. For in the Gods prior to these, the undefined deities were according to cause, through union without separation, and a sameness collective of powers which are not in want of the communion of these. But in the intellectual Gods, where there is an all-perfect separation, as in total orders, and a greater habitude to secondary natures, unpolluted deity or power is necessary, which has the ratio of sameness, and undeviating subsistence, to the paternal cause, and which is co-divided with the fathers, so that each of the undefiled Gods is conjoined with a peculiar father.

These two triads therefore have presented themselves to our view, one indeed, of the intellectual fathers, but the other of the undefiled Gods. There is however, besides these two, a third other triadic monad, which is the cause of separation to intellectuals, and which subsists together with the above mentioned triads. For the fathers indeed are the suppliers of all essence; but the inflexible Gods, of sameness. But it is evidently fit that there should be also the came of separation, and that this should be one and at the same time triple, separating the intellectual Gods from the above mentioned orders, from themselves, and from inferior natures. For why are they the leaders of another order, if they are not divided from the first orders? Why are they multiplied, and why do they differ from each other in their kingdoms, unless they are separated? Why also do they transcend the partial [Gods] unless they are also separated from these? The cause of separation therefore, will be for us one and a triple monad. But the paternal and undefiled causes will be each of them a uniform triad. And what is most paradoxical of all, the separative cause is more monadic; but the paternal and also the undefiled cause, are each of them more triadic. For the separative monad indeed, is the cause of separation to the other monads; but the others are the sources of communion and union to it. Hence each of these, being separated, becomes triadic; but the separative monad is monadic, in consequence of being united by these. For all intellectuals pervade through each other, and are in each other, according to a certain admirable communion, imitating the union of intelligibles, through being present and mingled with each other. The sphere also which is there, is the intellectual order, energizing in and about itself, and proceeding into itself hebdomatically, being a monad and a hebdomad, the image, if it be lawful so to speak, of the all-perfect intelligible monad, and unfolding its occult union, through progression and separation. This first progression therefore of the intellectual Gods, which is separated by us into a heptad, we have perfectly celebrated.

Other secondary seven hebdomads, however, are to be considered under this, which produce as far as to the last of things, the monads of this heptad. For each monad is the leader of an intellectual hebdomad conjoined with it, and extends this hebdomad from on high, from the summit of Olympus, as far as to the last, and terrestrial orders. I say, for instance, the first paternal monad, indeed, constitutes seven such monads. But the second again constitutes seven vivific monads. And the third, seven demiurgic monads. Each likewise of the undefiled monads constitutes a number equal to that produced by the fathers. And the monad of separation constitutes seven [separative monads]. For all these causes proceed in conjunction with each other. And as the first triad of the fathers subsists together with the undefiled triad, and the divisive monad, after the same manner also, the second triads are allotted seven coordinate undefiled triads, and separative monads. Whence, therefore, does so great a number of intellectual Gods present itself to our view? It is evident, indeed, from what has been said. For the first hebdomad, indeed, the cause of the second hebdomads, and which has the relation of a monad to them, and which a little before we denominated an intellectual sphere, subsists according to the intelligible breadth, imitating the paternal nature of it through the paternal triad but the eternity of its power, through undefiled sameness; and the multitude shining forth in its extremities, through the monad which is divisive of wholes. The remaining hebdomads, however, which are derived from this, proceed according to the intelligible and intellectual genera. For each monad, conformably to the summits of those genera, constitutes a monad co-arranged with the multitude proceeding from it; since every summit is uniform [i. e. has the form of the one,] as we have before demonstrated. But according to the middle and third progressions of those genera, each monad generates two triads. For the separation of them was apparent in the middle and ultimate progressions, as we have before observed. As, therefore, the intelligible, and at the same time, intellectual genera, produced the intelligible breadth, which is of a unical nature, into a triadic multitude, after the same manner also the intellectual monads call forth the intelligible, and at the same time intellectual triads, into intellectual hebdomads. and they constitute indeed the monads which are coarranged with the hebdomads, according to the summits of the triads; but the two triads, according to the second and third decrements of those triads. Hence every hebdomad has the first monad indeed intelligible; but the second after this, and which is triadic, intelligible and intellectual; and the third triad, which is the next in order, intellectual. All these likewise subsist as in intellectuals. For they are characterized according to the peculiarity of the constitutive monad.

In short, the intellectual powers proceed according to the intelligible orders; but they constitute these seven hebdomads according to the first intellectual orders. For it is indeed necessary that exempt causes should be assimilated to the intelligible Gods; but that co-arranged causes, and which proceed every where, should be assimilated to the intelligible, and at the same time, intellectual Gods; since these also are the first that divide the worlds triadically, and pervade as far as to the last of things, connectedly containing and perfecting all things. But the intelligible Gods contain the causes of wholes uniformly, and occultly. You may also say, that the intelligible Gods produce all things uniformly; for numbers subsist in them monadically. But the intelligible and intellectual Gods produce all things triadically. For the monads in these are divided according to number. And what the monad was in the former, that number is in the latter. And the intellectual Gods produce all things hebdomadically. For they evolve the intelligible, and at the same time, intellectual triads, into intellectual hebdomads, and expand their contracted powers into intellectual variety; since they define multitude itself and variety by numbers which are nearest to the monad, for the numbers of the partial are different from the numbers of the total orders in the Gods. And the whole of. this intellectual number is indeed more expanded than the natures prior to it, and is divided into more various progressions, yet it does not desert its alliance with the monad. For hebdomadic multitude has an abundant affinity with the nature of the monad j since it is measured according to it, and primarily subsists from it. And the Pythagoreans, when they denominate the heptad light according to intellect, evidently admit its hyparxis to be intellectual, and on this account suspended from the monad. For the unical, which light manifests, is inherent from this in all the divine numbers. And thus much concerning the division of these intellectual Gods.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #105 on: February 24, 2017, 01:36:51 am »
CHAPTER III.   
It follows in the next place, that we should adapt the theory of Plato to this order, and show that he does not dissent from any of the theological dogmas concerning it. Since, therefore, we have demonstrated, that the celestial order, which we find in the Cratylus perfectly celebrated, possesses the middle bond of the intellectual, and at the same time, intelligible Gods, but that under this another order of Gods is immediately arranged, as Socrates shows in the Phædrus, called the subcelestial arch, and which we have considered as not divided from the heaven,—this being the case, what order is it which divides itself from the kingdom of the heaven, but is the leader of the intellectual order of the Gods, and is primarily the supplier of intellect, according to the doctrine of Plato, as Socrates says in the Cratylus, except that which the mighty Saturn comprehends? For he calls this God the first and most pure intellect. This God, therefore, is the summit of a divine intellect, and, as he says, the purest part of it; separating himself indeed from the celestial order, but reigning over all the intellectual Gods; because be is full of intellect, but of a pure intellect, and is a God extended to the summit of the intellectual hypostasis. Hence also, he is the father of the mighty Jupiter, and is simply father. For he who is the father of the father of all things, is evidently allotted in a much greater degree the paternal dignity. Saturn, therefore, is the first intellect; but the mighty Jupiter is also an intellect, containing, as Socrates says in the Philebus, a royal soul and a royal intellect.

And these Gods are two intellects, and intellectual fathers; the one, indeed, being intellectual; but the other intelligible, in intellectuals. For the Saturnian bonds which Socrates mentions in the Cratylus, are unific of the intelligence of Jupiter about the intelligible of his father, and fill the Jovian intellect with the all-perfect intelligence of the Saturnian intellect. And this I think is likewise evident from the analogy of souls to Pluto. For as he binds souls about himself, filling them with wisdom and intelligence, thus also Saturn being the object of desire and love to Jupiter, contains him in himself by indissoluble bonds. And these things Socrates indicates in the Cratylus, jesting, and at the same time being serious in what he says. The object of desire therefore, and the intelligible to Jupiter, is Saturn. But the mighty Jupiter himself is a divine and demiurgic intellect. Hence, it is necessary that there should be a third other intellectual cause, generative of life. For Jupiter indeed is the cause of life, as Socrates says, but intellectually and secondarily. But we say that life is every where arranged prior to intellect. Hence, we must say that the queen Rhea, being the mother of Jupiter, but subordinate to the father Saturn, gives completion to this middle, existing as a vivific world, and establishing in herself the causes of the whole of life. These three paternal orders, therefore, have appeared to us in intellectuals: one of them indeed subsisting according to the intelligible power of intellectuals; but another according to divine and intellectual life; and another according to intellectual intellect. For we celebrate the middle deity, herself by herself, as the mother of the demiurgus, and of wholes. When, however, we survey her together with the extremes, we denominate her a paternal cause, as being comprehended in the fathers; and as generating some things together with Saturn, but others in conjunction with Jupiter.

Moreover, Plato following Orpheus, calls the inflexible and undefiled triad of the intellectual Gods Curetic, as is evident from what the Athenian guest says in the Laws, celebrating the armed sports of the Curetes, and their rhythmical dance. For Orpheus represents the Curetes who are three, as the guards of Jupiter. And the sacred laws of the Cretans, and all the Grecian theology, refer a pure and undefiled life and energy to this order. For το κορον to koron, indicates nothing else than the pure and incorruptible. Hence, we have before said, that the mighty Saturn, as being essentially united to the cause of undefiled purity, is a pure intellect. The paternal Gods therefore are three, and the undefiled Gods also are three. Hence it remains that we should survey the seventh monad.

If, therefore, we consider the fabulous exections, both the Saturnian and the Celestial, of which Plato makes mention, and thinks that such like narrations should always be concealed in silence, that the arcane truth of them should be surveyed, and that they are indicative of mystic conceptions, because these things are not fit for young men to hear,—[if we consider these] we may obtain from them what the separative deity is, who accomplishes the divisions, and segregates the Saturnian genera indeed from the Celestial, and the Jovian from the Saturnian, and who separates the whole intellectual order from the natures prior and posterior to it, disjoins the different causes in it from each other, and always imparts to secondary natures, secondary measures of dominion. And let not any one be disturbed, or oppose me on hearing these things. How therefore does Plato reject exections, bonds, and the tragical apparatus of fables? For he thinks that all such particulars will be condemned by the multitude and the stupid, through ignorance of the arcana they contain; but that they will exhibit to the wise certain admirable opinions. Hence, he indeed does not admit such a mode of fiction, but thinks it proper to be persuaded by the ancients who were the offspring of the Gods, and to investigate their arcane conceptions. As therefore he rejects the Saturnian fables, when they are narrated to Euthyprhon, and the auditors of the Republic, yet at the same time admits them in the Cratylus, placing about the mighty Saturn and Pluto, other secondary bonds,—thus also, I think he forbids exections to be introduced to those who know only the apparent meaning of what is said, and does not admit that there is illegal conduct in the Gods, and nefarious aggressions of children against their parents, but he opposes, and confutes as much as possible such like opinions. He assents however to their being narrated to those who are able to penetrate into the mystic truth, and investigate the concealed meaning of fables, and admits the separation of wholes, whether [mythologists] are willing to denominate them exections for the purpose of concealment, or in whatever other way they may think fit to call them. For bonds and exections are symbols of communion and separation, and each is the progeny of the same divine mythology. Nor is there any occasion to wonder, if from these things we endeavour to confirm the opinion of Plato; but it is requisite to know how the philosophy of Plato admits all such particulars, and how it rejects them, and in what manner he apprehends they may be the causes of the greatest evils, and of an impious life to those that hear them. The seven intellectual Gods therefore, will through these conceptions appear to have been thought worthy of being mentioned by Plato.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #106 on: February 24, 2017, 01:38:04 am »
CHAPTER IV.   
It is, however, I think, necessary syllogistically to collect the progression of them according to hebdomads, from images. The demiurgus therefore, [in the Timæus] fabricates the soul of the universe an image or all the divine orders, in the same manner as he fabricates this sensible world an image of intelligibles. And in the first place indeed, he constitutes the whole essence of the soul, and afterwards divides it into numbers, binds it by harmonies, and adorns it with figures, I mean the rectilinear and the circular. After this also, he divides it into one circle and seven circles. Whence therefore, are this monad and hebdomad derived, except from the intellectual Gods? For figure, number, and true being, are prior to them. And as in the fabrication of the soul, after the subsistence of the psychical figure, the division of the circles according to the monad and hebdomad follows, thus also in the Gods, after intellectual and intelligible figure, the intellectual breadth, and that sphere of the Gods succeed. The multitude therefore of the seven hebdomads subsist from the divine intellectual hebdomad entering into itself. And on this account, the demiurgus thus divides the circles in the soul, because he, and every intellectual order, produce an intellectual hebdomad from each monad. I do not however assert, and now contend, that the seven circles are allotted an hyparxis similar to the seven Gods that proceed from the demiurgus, but that the demiurgus dividing the soul according to circles, introduces number to the sections from the intellectual Gods, I mean the monadic and the hebdomadic number. For the monad indeed subsists according to the circle of sameness, but the division, according to the circle of difference. Shorly after however, it will appear that same and different belong to the demiurgic order.

Farther still, after the division of the circles, the demiurgus assumes some things which are symbols of the assimilative, and others which are symbols of the liberated Gods, and through these, he refers the soul to these orders of the Gods. If therefore figure is prior to the intellectual Gods, but the similar and dissimilar are posterior to them, it is evidently necessary that the monadic and at the same time hebdomadic, should be referred to this order, and that the progression from the monad to the hebdomad should pertain to this order. Each therefore of the seven intellectual Gods, is the leader of an intellectual hebdomad, as we may learn from images. There however indeed, the hebdomad is one, and allied to itself. But in souls, the circles differ from each other, according to the divine peculiarities. For they receive number in such a manner as to preserve the proper nature which they are allotted, connectedly containing mundane natures, and convolving the apparent by their own circles. And thus much concerning these particulars, which afford arguments that are not obscure of the arrangement of them by Plato.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #107 on: February 24, 2017, 01:39:13 am »
CHAPTER V.   
Again however, making another beginning, let us speak about each [of the intellectual Gods,] as much as is sufficient to the present theology. Let Saturn therefore, the first king of the intellectual Gods, be now celebrated by us, who according to Socrates in the Cratylus illuminates the pure and incorruptible nature of intellect, and establishing his own all-perfect power in his own summit of intellectuals, abides in, and at the same time proceeds from his father [Heaven]. He likewise divides the intellectual government from the connective, and establishes the transcendency of the other intellectual Gods in connexion with his own; but comprehends in himself the intelligible of the demiurgic intellect, and the plenitude of beings. Hence the Saturnian bonds, mystically, and obscurely signify the comprehension of this intelligible, and a union with it. For the intelligible is comprehended in intellect.

As therefore, the intelligible is indeed exempt from intellect, but intellect is said to comprehend it, thus also Jupiter is said to bind bis father. And in placing bonds about his father, he at the same time binds himself [to him]. For a bond is the comprehension of the things that are bound. But the truth is as follows: Saturn is indeed an all-perfect intellect; and the mighty Jupiter is likewise an intellect. Each therefore being an intellect, each is also evidently an intelligible. For every intellect is converted to itself; but being converted to it energizes towards itself; Energizing however towards itself, and not towards externals, it is intelligible and at the same time intellectual; being indeed intellectual, so far as it intellectually perceives, but intelligible, so far as it is intellectually perceived. Hence also the Jovian intellect is to itself intellect, and to itself intelligible. And in a similar manner the Saturnian intellect is to itself intelligible, and to itself intellect. But Jupiter indeed is more intellect, and Saturn is more intelligible. For the latter is established according to the intellectual summit, but the former according to the intellectual end. And the one indeed is the object of desire, but the other desires. And the one fills, but the other is filled.

Saturn therefore being intellect and intelligible, Jupiter also is in the second place intellect and intelligible. The intellectual however of Saturn is intelligible; but the intelligible of Jupiter is intellectual. Jupiter therefore, being at the same time intellectual and intelligible, intellectually perceives and comprehends himself, and binds the intelligible in himself. But binding this in himself, he is said to bind the intelligible prior to himself, and to comprehend it on all sides. For entering into himself, he proceeds into the intelligible prior to himself, and by the intelligible which is in himself, intellectually perceives that which is prior to himself. And thus the intelligible is not external to intellect. For every intellect possesses that which is in itself without any difference with respect to itself. But again, it intellectually perceives in itself that which is prior to itself. For every thing which is external to intellect, is foreign and adventitious, and pertains to an inferior nature. But that which is pre-established in the order of cause, and which pre-exists as the object of desire, is in the desiring natures themselves. For being converted to, and verging to themselves, they discover the causes of themselves, and all more ancient natures. And by how much more perfect and uniform the conversion of the desiring natures is about the objects of desire, by so much the more are they present with their own desirables. Hence every intellect, by intellectually perceiving itself, intellectually perceives likewise, all the natures prior to itself. And by how much the more it is united to itself, in a so much greater degree it is established in the intelligibles prior to itself. For the cause of any being, and which is the source of essence or of perfection to it, is not external to that being; but that which is subordinate to any being, is external to it, and is not the intelligible. On this account also, each of the divine natures is unconverted to that which is inferior to itself, but is converted to itself, and through itself reverts to that which is more excellent. And the intelligible indeed is not inferior to any intellect; but every intellect energizing towards itself, and comprehending the intelligibles prior to itself, intellectually perceives them.

Some intelligibles likewise are such as are conjoined with intellect. But others are such as are proximately participated by it. And others are such as it sees more remotely, and which are more exempt from its nature. On this account, the demiurgic intellect is indeed at the same time intelligible and intellect, but has the intelligible of his father, which he binds as the fable says. He sees however animal itself, which is, according to Timæus, the most beautiful of all intelligibles, And if the illustrious Amelius, forming such conceptions as these, said that intellect is threefold, one being that which is, another that which has, and another that which sees, he rightly apprehends the conception of Plato, according to my opinion. For it is necessary that the second intellect should not only have the intelligible, but that it should be and have the intelligible; that it should be indeed the intelligible coordinate with itself, but have the intelligible prior to itself, so far as it participates of it. And it is necessary that the third intellect should see the intelligible, and should also be and have it; that it should see indeed the first intelligible; but have that which is proximately beyond itself; and that it should be the intelligible which is in itself, and which is conjoined with its own intelligence, and should be inseparable from it.

If therefore, as we said from the beginning, Jupiter intellectually perceives his father Saturn, Saturn is indeed intelligible, but Jupiter is intellect; being one intelligible himself, but participating of another. Hence also Plato does not simply call Saturn intellect, but a pure and incorruptible intellect. For he in the intellectual is intelligible. Since however, he is not simply intelligible, but as in intellectuals, he is intellect, and is himself paternally so, being both father and intellect, and having the paternal intellectually. In intelligibles therefore, intellect is also father; but in intellectuals father is intellect. Hence Saturn is a pure, immaterial and perfect intellect, established above fabrication in the order of the desirable. But possessing such a peculiarity as this, he is full of all intelligibles intellectually, is as it were exuberant with intellections, and establishes twofold genera of Gods, some indeed in himself, but others posterior to himself. And he leads forth, indeed, the prolific powers of his father Heaven as far as to the last of things; but fills the demiurgic order with generative goods.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #108 on: February 24, 2017, 01:40:08 am »
CHAPTER VI.   
Saturn however is the only one of the Gods who is said both to receive and give the royal dignity with a certain necessity, and as it were violence, cutting off the genitals of his father, and being himself castrated by the mighty Jupiter. For he bounds the kingdom of his father, and is bounded by the God posterior to himself He is also filled from the natures placed above him, but fills the whole fabrication [of the universe] with prolific perfection. But separating himself from his father, he is exempt from his progeny. Being however one all-perfect intellect, he contains in himself the multitude of total intelligibles. And as he deifies the intellectual summit, he illuminates all things with intelligible light.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #109 on: February 24, 2017, 01:41:14 am »
CHAPTER VII.   
Very properly therefore, has this universe twofold lives, periods, and convolutions; the one being Saturnian, but the other Jovian, as the fable in the Politicus says. And according to one of the periods indeed, it produces all goods spontaneously, and possesses an innoxious and unwearied life. But according to the other it participates of material error, and a very mutable nature. For the life in the world being twofold, the one unapparent, and more intellectual, but the other more physical and apparent, and the one being defined according to providence, but the other proceeding in a disorderly manner according to fate;—this being the case, the second life indeed, which is multiform, and perfected through nature, is suspended from the Jovian order; but the more simple, intellectual, and unapparent life, is suspended from the Saturnian order. And these things the Elean guest clearly teaches, calling one of the circulations Jovian, but the other, Saturnian; though Jupiter also is the cause of the unapparent life of the universe, is the supplier of intellect, and the leader of intellectual perfection; but he elevates all things to the kingdom of Saturn, and being a leader in conjunction with his father, constitutes the whole mundane intellect. And if it be requisite to speak the truth clearly, each of the periods indeed, I mean the apparent, and the unapparent, participates of both these Gods; but the one indeed is more Saturnian, and the other is perfected under the kingdom of Jupiter.

That the mighty Saturn therefore is allotted a kingdom different from that of the Gods prior to him, the Elean guest clearly manifests in what he asserts prior to the fable. For he says, “We have heard from many respecting the kingdom of which Saturn was the founder.” According to this wise man therefore, Saturn is one of the royal Gods. Hence also he presides over a kingdom different from that of his father. And while his father connectedly contains the middle centres of the intelligible and intellectual Gods, he is the leader of the intellectual orders and supplies all intellectual life, first indeed, to the Gods, but secondarily to the natures more excellent than ours, and in the last place to partial souls, when they are able to be extended to the Saturnian place of survey. For this universe, and all the mundane Gods, always possess this twofold life, and imitate the Saturnian intelligence indeed through unapparent and intellectual energy, but the demiurgic intellect of Jupiter, through a providential attention to secondary natures, and in short, through the visible fabrication. But partial souls at one time energize intellectually, and consecrate themselves to Saturn, but at another time after a Jovian manner, and pay a providential attention to secondary natures, without restraint. When however they revolve analogous to those deities [Saturn and Jupiter] they intellectually perceive intelligibles, and dispose sensibles in an orderly manner, and live both these lives, in the same manner as the Gods and the more excellent genera. For their periods are twofold; one being intellectual, but the other providential. Their paradigms also are twofold; the Saturnian intellect being the paradigm of the one, but the Jovian intellect of the other. For the mighty Jupiter himself has a twofold energy, containing indeed intelligibles in intellect, but adorning sensibles by demiurgic production.

Since however the circulations are twofold, not only in wholes, but also in partial souls, the Elean guest says that in the Saturnian period, the generation of these souls is not from each other, as in men which are the objects of sensible inspection, nor as the first man with us is alone earth-begotten, so in partial souls one first soul is the offspring of man, but all of them are earth-begotten. For they are elevated from ultimate end terrestrial bodies, and embrace an unapparent, relinquishing a sensible life. He also says that neither do they verge to old age, and change from being younger to becoming older; but on the contrary, they are rendered more vigorous, proceed intellectually in a way contrary to generation, and as it were, divest themselves of the variety of life with which in descending they became invested. Hence likewise all the symbols which are adapted to youth are present with these souls, when they pass into this condition, such as a privation of hair, and a smoothness of the cheek instead of hoariness and beards. For they lay aside every thing which adheres to them from generation. But being situated there with Saturn, and living the life which is there, he says that there are abundance of fruits from trees, and many other [vegetable] substances, which the earth spontaneously produces. Being likewise naked, and without coverlets, they are for the most part fed in the open air; for they have a temperament of the seasons which is always the same. But they make use of soft beds, grass in abundance being produced for them from the earth. Souls therefore derive these and such like goods from this mighty God, in the Saturnian period. For they are thence filled indeed with vivific goods, and gather intellectual fruits from wholes; but do not procure for themselves perfection and blessedness, from partial energies. For doxastic nutriment indeed has divisible and material, conceptions; but intellectual nutriment has pure, impartible, and native conceptions, which the spontaneous obscurely signifies.

The production from the earth also signifies the prolific intellect of the Gods, which imparts to souls by illumination perfection and self-sufficiency. For on account of the exuberant abundance of good, they are able to impart an influx of it, according to the measure of felicity adapted to them. Hence, they are neither covered with garments, as when they proceeded into generation, nor have they superabundant additions of life, but they are purified themselves by themselves from all composition and variety, and extending their intellect to total good, they participate of it from the intellectual father, being guarded by the intellectual Gods, and receiving from them the measures of a happy life. They likewise pass through the whole of their existence with facility, lead a sleepless and pure life, being established in the generative powers of intelligibles; and being filled with intellectual goods, and nourished with immaterial and divine forms, they are said to live a life under Saturn.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #110 on: February 24, 2017, 01:42:15 am »
CHAPTER VIII.   
Because, therefore, this God is the leader of all intellectual life, and every intellect as well that which is imparticipable, as that which is participable proceeds from this cause, hence it belongs to this mighty God to feed in a distributed manner, and to nourish souls. For because indeed he is intelligible in intellectuals, he nourishes souls, and souls are called the nurselings of Saturn. But because he does not fill them with first, and unical intelligibles, but with those that are multiplied by his own cause of separation, he is said to feed them distributedly, and as it were in a divided manner. And do you not see how through these things, this God appears to be coordinate to the first triad of the intelligible and intellectual Gods? For as Socrates,in the Phædrus, says, that souls are nourished in the supercelestial place, and in the intelligible meadow, so the Elean guest asserts that the souls that are fed under Saturn, are filled with intelligible goods. And it is not at all wonderful if souls are perfected by both these; intellectually indeed, under the kingdom of Saturn; but intelligibly under the order of the first intellectual Gods. For this God himself is nourished by that order. And on this account he is allotted a leading and primary transcendency in intellectuals, because they are filled from that order [through him] with occult and unapparent powers. And he is that among the intellectual fathers, which the order of the first intellectual Gods is in the intelligible and at the same time intellectual orders. Hence the intelligible every where becomes nutriment to ascending souls, but the connexion with it is effected through the second and third Gods.

As therefore, the demiurgic order elevates souls to the Saturnian place of survey, thus also the Saturnian order elevates them to the subcelestial arch. For having made many and blessed discursive energies in the kingdom of Saturn, they are again extended from hence to the perfective, and from thence to the celestial triad, from which contemplating the supercelestial place, they are now ineffably conjoined with the supreme goods of intelligibles. And after this manner the second orders always connect souls with the orders prior to them. Hence also, the theurgic art imitating the unapparent periods of souls, arranges initiations in the mysteries of the second Gods, prior to the more sublime mysteries. And through these, it causes us to pass to the intelligible place of survey. These things, therefore, Plato indicates concerning the Saturnian life, and the polity of souls under Saturn, not in the Politicus only, but also in the discourses of the Athenian guest. For in the fourth book of the Laws he celebrates the life under Saturn, obscurely signifying the undefiled nature, the facility, plenitude, and self-sufficiency of that energy, through fabulous fictions.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #111 on: February 24, 2017, 01:43:44 am »
CHAPTER IX.   
If, however, it be requisite from these things, and from all the mystic discipline concerning this God, to consider and discuss the orders which he constitutes in wholes, in the first place, we must direct our attention to the three kings mentioned in the Gorgias, who distributing the kingdom of Saturn were produced by him, as being allotted in a divided manner a uniform and impartible dominion, and over whom he places the divine law, which is the cause of distribution according to intellect, both to the Gods themselves, and to all the natures posterior to the Gods. In the second place we must consider the rulers and kings mentioned in the Laws, who are said to preside over the different allotments of souls, and who are not men, but dæmons of a more divine and excellent genus, who distribute to souls the measures of good, cut off their generation-producing lives, restrain their disorderly lation, retain them in the intelligible, and comprehend them in the kingdom of Saturn. In the third place, therefore, we must direct our attention to the dæmon Gods, who preside over the parts of the world, and the herds [of souls] that are in it, as the Elean guest says in the Politicus, and who at one time come into contact with the objects of their government, and distribute to them intellectual, and all unapparent goods, but at another time withdraw themselves from the physical life of the world, recur to their own place of survey, and imitate the exempt transcendency of the demiurgus and father of the universe.

But after these things, we must survey the twofold circulations of the mundane Gods, viz. the Saturnian and the Jovian; for these Gods always have each of these, as the fable says in the Politicus. For it is evident that the mutation of the stars and the sun takes place in each of the revolutions. This period, therefore, being twofold, it is obvious to every one that the periods are full of Saturnian goods, and participate of the Saturnian series. And not only the mundane Gods, but likewise all the, more excellent genera that follow the Gods, energize according to both these energies, and revolve according to the twofold circulations, through which souls also sometimes participate of an intellectual life, and proceed in this path, exchanging for sense intellect as the leader of their motion and circulation. Saturn, therefore, extends his kingdom supernally from the first Gods, as far as to partial souls, perfects all things, and fills them with intellectual goods, distributing to different natures different measures of good. For on account of this, law also subsists with him, as Socrates says in the Gorgias: “This law therefore was in the time of Saturn, and always was, and now is, among the Gods.” For law is the distribution of intellect; but this God is the first, most pure, and incorruptible intellect.

If, however, this God is the primary leader of all division, and is the origin of intellectual separation, it is necessary on this account, that law should be with him, which distinguishes the orders of beings, divides the intellectual genera, and separates all forms according to a well-ordered progression; but imparts to all things by illumination the measure of hyparxis, connecting the order which is in them, preserving the boundaries of divine distribution immutable, and possessing the same dignity in the kingdom of Saturn, and in intellectuals, as Adrastia in the supercelestial place, and in the intelligible, and at the same time, intellectual orders. For from each of them an immutable guard, and the progression of order to all things are generated. But they differ from, each other, because law indeed divides the one into multitude, defines the measures of intellectual subsistence, and distributes to every thing an appropriate good, producing the different measures of beings from the one [Saturnian] intellect. But Adrastia abiding in the intelligible, guards all things uniformly, and preserves total order in a firm undeviating manner, exempt from all division. Law, therefore, is a certain God which divides divine forms, and definitely imparts to every thing that which is adapted to it according to the plenitude proceeding from one uniform cause; and it is also co-existent with the Saturnian order, in which the separations of beings, and the all-perfect progression of forms first subsist. Hence the demiurgus likewise looking to this conducts all things according to law, and constitutes mundane providence an image of the union of the father; but fate and the fatal laws, an image of the division according to law. Souls, therefore, live according to law; in the Jovian period indeed being governed conformably to the laws of Fate; but in the Saturnian period living according to divine law they are subservient to the multitude [of divine forms] and are extended to the one cause of all; and ascending to the intelligible place of survey, they are subjected to the sacred law of Adrastia. For this law extends from on high as far as to the last of things, and defines to souls the measures of whole periods, as Socrates says in the Phædrus. Who therefore this greatest God is, and what the goods are of which he is the cause to souls, and prior to these, to Gods and dæmons, the leaders of souls, let it, from these things be manifest.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #112 on: February 24, 2017, 01:44:59 am »
CHAPTER X.   
Since however, theologists assert that an exemption from old age pertains to this order, as the Barbarians say, and Orpheus the theologist of the Greeks, (for he mystically says that the hairs of the face of Saturn are always black, and never become hoary) I admire the divinely-inspired intellect of Plato which unfolds the same things concerning this God those who proceed in his steps. For he says that souls in the Saturnian period abandon old age, but return to youth, and remove from themselves hoariness, but have black hair. For he says that the white hairs of the more elderly become black; but the cheeks of those that have beards being rendered smooth, they are restored to the past season [of youth.] These things indeed are asserted by the Elean guest; similar to which are the assertions of Orpheus concerning this God.
Quote

─────────── under Saturnian Jove

Men liv’d immortal; moist and fragrant hair
From the pure chin then sprouted, nor was mix’d
With the white flower that marks infirm old age;

But in its stead, a florid down appeared.

In these verses he delivers the similitude of Saturnian souls to this God. For he says that they remove from the view the old age which they had acquired from generation and abandon material imbecility; and that they exert the juvenile and vigorous life of intellect; For it is no otherwise lawful for them to be assimilated to the God who is exempt from old age, than through intellectual puberty, and undefiled power; But the cause of this is, that king Saturn himself is the source of the unallured Gods, and the inflexible triad. Hence he is, as Socrates says, a pure intellect. For he is at the same time the intellect of the undefiled order, ranking as a summit, and riding as in a vehicle in the flourishing and vigorous Gods that govern wholes. The souls also which are sent to him, wonderfully advance, in conjunction with intellectual energy, in vigour, and in a power undeviating, and free from any tendency to matter. Partial souls therefore, when they change their periods, at one time proceed to a more juvenile, and at another, to a more aged condition. But whole souls always live according to both these periods, and are conversant with Saturn according to the unapparent period, but govern the universe in conjunction with Jupiter, according to visible providence, at once receiving an increase according to both these periods, and becoming at one and the same time both older and younger. And this is what Parmenides indicates when he says, that the one proceeding according to time becomes at once younger and older. These things however, will hereafter be more manifest.
« Last Edit: February 24, 2017, 01:46:26 am by Arius Didymus »

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #113 on: February 24, 2017, 01:47:44 am »
CHAPTER XI.   
Having therefore brought to an end the information concerning the king of the intellectual Gods, it evidently follows that we should in the next place celebrate the queen Rhea. For both Plato and Orpheus assert that she is the mother of the demiurgus of wholes, but a divinity posterior to Saturn. Thus therefore, we must speak concerning her. The stable and united cause of all intellectuals, and the principal and original monad, abiding in herself, unfolding into light all intellectual multitude, and again convolving it into herself, and embosoming her progeny, and the causes of wholes that emerge from her, analysing as it were after division the natures that are divided, and being paternally allotted the highest kingdom in intellectuals,—this being the case, the vivific Rhea proceeds as the second from her proper principle, being allotted a maternal order in the whole paternal orders, and producing the demiurgus, of wholes, prior to other Gods, and the immutable guard of the Gods, For this Goddess is the middle centre of the paternal intellectual triad, and the receiving bosom of the generative power which is in Saturn, calling forth indeed, to the generation of wholes, the causes which abide in him, but unfolding definitely all the genera of the Gods. And being filled indeed from the father prior to her with intelligible and prolific power, but filling the demiurgus and father subsisting from her, with vivific abundance. Whence also the demiurgus is the cause of life to all things, as containing in himself the plenitude of intellectual life, and extending to all things the prolific cause of his mother. For as the middle Goddess multiplies the uniform powers of Saturn, and produces and causes them to preside over secondary natures, so the third father, at, one and the same time unfolds, divides, and produces as far as to the last of things, the all-perfect abundance of the Saturnian monad, and the dyadic generation of the mother Rhea, so as not to leave the most material and disorderly part of the universe destitute of the power of Saturn.

This Goddess therefore, being the middle of the two fathers, one of which collects, but the other divides intellectual multitude, and the one through transcendency desiring to abide and to be established in himself, but the other hastening to produce, generate and fabricate all things, she educes indeed into herself, the demiurgic causes of wholes, but imparts her own proper power to secondary natures, in unenvying abundance. Hence also Plato assimilates her prolific exuberance to streams, as Socrates says in the Cratylus, evinces that this Goddess is a certain flux, and in what he asserts of her obscurely shows nothing else than her fontal nature, and a power unically comprehensive of the divisible rivers of life. For the first-effective flux is fontal; which also Socrates indicating in this Goddess, shortly after clearly says that the name of Tethys is the name of a fountain. Why therefore, is it any longer necessary to doubt about these things, and to say where does Plato make mention of fontal Gods? For he himself denominates the causes of the subsistence of all the Gods fontal fluxions. And besides this, if he admits that the mundane soul is the fountain and principle of life, because it proceeds both from an impartible and partible vivification, how is it possible that he should not in a much greater degree and more truly call the Goddess who comprehends in herself all life, fontal?

Concerning names however, it is not, I think, at all proper to contend, but we should survey the orders themselves of the first effective Gods, and see how Plato following theologists copiously unfolds them to us, celebrating after the Saturnian monad the kingdom of Rhea, constituting from these the demiurgus of wholes, and all the multitude of Gods which is woven together with him. For this Goddess binding together the breadth of intellectuals, and embosoming total life, emits all the intellectual powers in herself of the rivers of life; and by the summit of herself indeed, is conjoined to the first father, and together with him generates wholes, and the genera of Gods that abide in him; but by her extremity is connascent with fabrication, and according to a kindred conjunction with fabrication, constitutes all the orders of Gods that are prior to the world, and that are in the world. Hence there also the causes of the demiurgi of wholes primarily subsist, and the more partial genera of life: and the union and total deity of all these, is at once exempt from the plenitudes of herself, and is at once co-arranged with them.

Thus therefore, she is both uniform and multiform, one and simple, though being self-perfect, she is a vivific world, proceeding from on high as far as to the last of things, and as far as to the extremities of the universe, giving subsistence to the vivific powers of the breadth of life. Hence also Plato refers the vivific Cause of wholes to this Goddess, and through the last gifts of this divinity, indicates her total energy; which primarily indeed fills the whole demiurgus with intellectual and prolific power, but secondarily perfects all the genera of, the Gods with the intellectual fruits of herself. According to a third order also, her total energy nourishes the souls that are the attendants of the Gods, with the rivers of divine perfection. And in the last orders, it imparts to mortal animals the gift of nature. This therefore so, I think, more known than every thing to those who admit that things divine are beyond the works of nature.

That however, which it is more fit the lovers of the contemplation of truth should consider, I say, is this, that Plato divides Ceres from the whole vivific deity, and coarranges her, at one time with Proserpine, at another with Juno, and at another with the progeny of Jupiter, as we may learn in the Cratylus. In which dialogue indeed, he co-arranges Rhea with Saturn, but connects a certain common investigation and theory about Ceres, Jupiter, and Juno. In the Laws likewise celebrating the legislative Goddesses, he refers the whole of a legitimate life to the union of Ceres and Proserpine; since according to Orpheus this middle Goddess being conjoined with Saturn by her summit, is called Rhea; but producing Jupiter, and together with Jupiter unfolding the whole and partial orders of the Gods, she is called Ceres. And all the order of middle life is comprehensive of the other Titanidæ, and likewise of Ceres. For it preestablished this monad as a middle collective of all the orders in it, both those that are occult, and those that are divided about the generative powers of the Goddess. Each of these powers, however, are triple. And this monad indeed conjoins the superior triad to Saturn, but weaves the inferior, together with the demiurgic order. It also evinces that the Cerealian monad being the middle, is coarranged with, and is at the same time exempt from the demiurgus of wholes. For in conjunction with the whole order it constitutes, and together with Jupiter generates Proserpine. And thus we have celebrated the primogenial Goddess who is the middle of the fathers.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #114 on: February 24, 2017, 01:48:54 am »
CHAPTER XII.   
Now however, after this Goddess, the demiurgus of wholes is in the third place to be celebrated, according to the order which he is allotted in the intellectual Gods, peculiarly unfolding for this purpose all the truth concerning him. And in the first place, we must remember that it is necessary the peculiarity of this third father should be demiurgic; and thus in the next place, following Plato, we must direct our attention to other particulars [respecting this God]. The first of the intellectual Gods therefore, who is parturient with multitude, who is the leader and source of all separation, and who separates himself from the uniform and first Gods, but generates the divided principles of wholes,—this God again converts his progeny to himself, and weaves together these parts with his own sameness, and exhibits himself as one intelligible world in intellectuals, bringing forth in himself, and retaining with himself his own offspring. But the second of the intellectual deities, is the vivific Goddess, who brings forth indeed in conjunction with the first intellectual God, occult multitude, (for she is conjoined to him according to supreme transcendency) but cannot endure to remain in this mode of generating, and in Collecting the separation of wholes into unseparated union. Hence she separates the third intellect from the [first] father; but produces the multitude of the Gods, and of intellectual reasons, and fills the demiurgus with generative power. If, therefore, the first intellectual God is parturient with the generation of wholes; but the prolific vivification of the intellectual orders causes this generation to shine forth;—it is evident that the intellect of the intellectual fathers according to his own order, produces and adorns all things, and calls forth indeed, the occult nature of his father, into separation and progression, but prepares total vivification to send forth the rivers of itself, as far as to the last of things. For it is every where the peculiarity of intellect to divide and unfold multitude, the plenitudes of life, and the unions of intelligibles. Intelligible intellect however contains multitude uniformly, or according to the form of one; for multitude preexists in the intelligible according to cause. But the intelligible, and at the same time, intellectual intellect, has indeed secondary measures of union, but is exempt from all perfect separation, abiding in the first principles of wholes. And intellectual, intellect is the source of all division, and of the subsistence of partial natures; since it preestablishes in itself all the multitude of forms, and this not tetradically only, as intelligible intellect, but it possess we all-perfect intellectual cause of all forms. It is necessary therefore that the whole demiurgic principles should pertain to this intellect, that all the demiurgic Gods should proceed from this one third father, and that this should be the demiurgus of wholes. For as the first of paradigms co-subsists in intelligible intellect, and in the third triad and the first father, so likewise we must place the first demiurgic monad in intellectual intellect, and the third father of the intellectual Gods. For on this account also the demiurgic is conjoined with the paradigmatic cause, according to the analogy which each is allotted among the fathers; one indeed in intelligibles, but the other in intellectuals. For one is the boundary of the intelligible, but the other of the intellectual order. But this is evident from what has been before said.

Farther still, fabrication being fourfold, and one indeed adorning wholes totally, another adorning wholes but partially, another adorning parts, but totally, and another weaving parts together with wholes, partially,—this being the case, it is evident that the cause of wholes which is the cause of them uniformly and indivisibly, is the most ancient of all the causes. It is necessary however, that this cause should either be prior to, or in, or posterior to the intellectual Gods. Where therefore shall we place it? For all the parts which are constituted by intellectuals are more partial than the one and total fabrication. For the division of wholes into three, and the leaders of divisible production, present themselves to the view in these orders. The natures therefore, that are prior to intellectuals, are defined according to other peculiarities of the Gods, as was before shown, and in short, they subsist according to union and are expanded above the separation of intellectual forms.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #115 on: February 24, 2017, 01:49:53 am »
CHAPTER XIII.   
It remains therefore that the one demiurgus of wholes must be arranged in intellectuals. But if indeed, he is the first father, he will be intelligible, will contain his progeny in himself, and will be the collector of separation. How therefore, does he divide the worlds? How does he generate the multitudes of mundane natures? How does he speak to all the junior demiurgi at once? For the first father is uncoordinated with the whole number of mundane natures, and also converts his first progeny to himself, flying as it were from multitude to union, and. hastily withdrawing himself from all-various separation into intelligible transcendency. But if the one demiurgus of wholes is the vivific order, all things indeed, will be full of life, on account of the whole demiurgus. And the cause of souls, according to a probable reason will here become apparent subsisting prior to multitude. But how will he convert all things to himself? How is he called demiurgus and father? For the vivific deity, herself by herself, has a maternal dignity among the Gods, and is the supplier of progression to all things. But to produce forms, and to convert, are the. illustrious and peculiar good of intellect. Neither therefore, is the demiurgus of wholes in the supermundane order. For all the natures there are partial, and either partially preside over wholes, or comprehend the productions of parts totally. Nor is he in intelligibles. For all the Gods there are fathers; and no one there is called demiurgus and father. But the divine orders antecedently comprehend all things in a manner perfectly occult and unical. Nor is he in the intelligible and at the same time intellectual order. For to collect, connect, and perfect multitudes, is not the province of the demiurgic peculiarity. For this is the source of separation, and the production of forms, glittering with intellectual sections. But the intelligible and at the same time intellectual Gods, extend intellectual multitudes to the union of intelligibles. Nor again, is it possible to admit that the demiurgic cause is in the first or second order of intellectuals. For the summit of intellectuals is imparticipable by mundane natures, and is rather proposed to them in the order of the desirable; but is not productive of them. Hence, all the Gods in the world are elevated to the Saturnian place of survey; but proceed from another secondary principle, and through it are converted and conjoined to the exempt kingdom. And the middle centre being vivific, is not defined according to the paternal characteristic. For the generative very much differs from the paternal, and the vivific from the demiurgic genus; so far, I think, as the principles of the whole orders, I mean bound and infinity, differ from each other. For the demiurgic and paternal order is referred to bound; but all vivific and generative power, to infinity.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #116 on: February 24, 2017, 01:51:45 am »
CHAPTER XIV.   
I wonder therefore, at those interpreters of Plato, who do not make one fabrication but many, who assert that there are three demiurgi of wholes, and pass at one time to the second, and at another to the third demiurgus; and who divide what is said in the Timæus, and think fit to refer some of the assertions to one, but others to another cause. For that there is a demiurgic triad, and another multitude of Gods characterized according to the producing cause, I also admit, and think it will be granted by Plato. It is necessary however in each order prior to the triad, and prior to every multitude, that there should be a preexistent monad. For all the orders of the Gods originate from a monad; because each of the whole orders is assimilated to the whole progression of the Gods. As therefore the subsistence of the Gods has the cause of its generation from the imparticipable one, thus also it is necessary that the perfect orders in the Gods, should have a preexistent monad, and a first-effective principle. According to the same reasoning, all the vivific progressions are suspended from one vivification, and the demiurgic orders are extended to one fabrication. And it is not proper that there should be multitude without the monad. For, there will neither be coarrangement, nor a division of multitude according to intellect, unless the one and whole preexist. For on this account prior to all the divine progressions, the order of wholeness subsists, in order that it may comprehend parts, and may define them in, and about itself.

How therefore neglecting whole in fabrication, can we survey demiurgi divided according to parts? Though Plato himself thinks with respect to the paradigm of the universe, that the world should not be assimilated to any thing which naturally subsists in the form of a part, but to all perfect animal; and on this account he demonstrates that the world is only-begotten, because its paradigm is one. For if it were not one, but many paradigms, again it would be necessary that there should be another animal about it, of which it would be a part, and it would be more right to assert that the world is no longer similar to the many paradigms, but to that which comprehends them. For it is necessary that the one paradigm should precede the many, in the same manner as the one good subsists prior to participated goods, and that the whole world should be the image of one paradigm prior to many. For whether it is alone the image of many paradigms, whence will the world be one and a whole? And how is it possible it should not be more dishonourable than its parts? For these indeed, are assimilated to intelligibles, but the whole world is similar to no one of real beings. Or whether all the world subsists from a certain intelligible paradigm, if indeed there are many paradigms of one world, these also will be similar to each other, if they are the causes of the same image. It is necessary therefore, that sameness should be communicated to these from one form; or again, the world will be more venerable than its paradigms according to union. But if the paradigm is one, after the same manner also the demiurgic cause is one. For as there is one image from one paradigm, thus also the progeny being one, derives its subsistence from one demiurgus and father. For it is necessary that the paradigmatic cause should either be the same with the demiurgus, and should be established in him, or that it should be prior to the demiurgus, as we say it is, or that it should be posterior to the demiurgus, as some think proper to assert.

If however, the paradigm and the demiurgus are the same, the demiurgus will be one according to Plato. For the paradigm is only-begotten, as he demonstrates. But if the demiurgus exists prior to the paradigm, which it is not lawful to assert, but the paradigm is one, much more will the demiurgus be one. For the causes which are more elevated are allotted a more uniform hypostasis; since also the first cause of wholes is one. And if the paradigmatic cause has indeed the first order in beings, but the demiurgic cause the second order, and this universe the last order, being the resemblance of the former, and the progeny of the latter, how is it possible since the extremes are monadic, the middle multitude should be without the monad? For it is necessary that the paradigm being intelligible, should impart by illumination a greater degree of union to the universe than the demiurgic cause* And as the paradigm being only-begotten, comprehends in itself the first paradigms, after the same manner it is necessary that the demiurgic monad should be comprehensive of many demiurgi. For if the world derives its only-begotten subsistence from the paradigm, but through the demiurgus, the demiurgus also is indeed entirely one.

Farther still, I think that those who are the patrons of this opinion should direct their attention to that assertion of Socrates, that it is every where fit the many should be comprehended in the one. For on account of this we admit the hypothesis of forms [or ideas], and prior to other things we preestablish intellectual monads. How therefore are intellectual forms extended to one principle, and how do each of them proceed from one demiurgic cause, but the whole demiurgic form is multiplied, and divided prior to the indivisible monad? For it is necessary that as all equals, whether they are intellectual, or psychical, or sensible, should be suspended from one first equality, all beautiful things, from beauty itself, and the many every where, from primary beings, thus also it is necessary that the multitude of demiurgi should be suspended from one fabrication, and should subsist about one demiurgic monad. For how can it be lawful to leave the one in forms rather than in the Gods? For forms indeed, have their hypostasis mingled with multitude; but the Gods are defined according to union itself. If therefore all the multitudes of forms are the progeny of monads, much more are the orders of the Gods allotted peculiarities which originate from monads, and which through monads are inherent in multitudes. But if this be the case, it is necessary that the whole demiurgus should subsist prior to the multitude of demiurgi, and that the three demiurgi should distribute the one cause of the generation of the universe.

Again therefore we assert from the beginning that it is necessary the demiurgic principle should either be one, or many, or one, and many. But if indeed, it is one alone, and the multitude in the world, and the different order which it contains subsist similarly from one demiurgic principle, how are mortal and immortal natures the progeny of the same cause without a medium? For all the natures that proceed from the one fabrication are immortal. But if the demiurgic principle is many only, whence is the common form of hyparxis communicated to the multitude, if it does not originate from one? For as the final cause is one, viz. the good, as the paradigmatic cause is one, viz. animal itself, and as the world is a generated one, thus also after the same manner, the demiurgic cause is one. But if there are one and many demiurgic principles, whether does the one principle belong to partial or to total genera? If however, it belongs indeed to partial genera, bow is it extended to the first and intelligible paradigm? For the supermundane genera subsist about the intellectual Gods, and according to intellectual paradigms. For being partial, they entirely assimilate the natures posterior to themselves to intellectuals, co-ordinately to themselves. Or how will it any longer preserve the union of total fabrication which produces wholes totally? For a thing of this kind pertains to no partial nature; but it belongs to a partial principle, to produce parts either totally or partially, as we before observed. But if the demiurgic principle belongs to the total orders, it is necessary that it should either be intelligible or intellectual, or intelligible and intellectual. If however, it is of an intelligible nature, how is it divisive of wholes? How is it co-arranged with mundane natures? How is it said to fashion the universe? How from the genera of being does it produce soul, and the natures posterior to soul? For [on this hypothesis] we must admit that all these are in intelligibles, viz. figure, the genera of being, and these divided, the similar and the dissimilar, and other things through which the demiurgic principle constitutes the whole world. But if the demiurgic principle is of an intelligible and at the same time intellectual nature, how does he produce participated intellect? How does he separate the multiform orders of souls? How does he divide the parts, or the circles that are in them? For that which is generative of participated intellect, is imparticipable intellect. And that which has the power of dividing multitude will not [on this hypothesis] differ from that which connects the total genera of the Gods. And in short, the demiurgus of wholes, is called by Timæus intellect, and is frequently said to see, to discover, and to reason, but he is no where denominated by him intelligible and at the same time intellectual. For the intelligible and at the same time intellectual Gods, divide all things triadically. But the demiurgus, at onetime indeed, divides the world into five parts, and at another divides the circles of the soul into hebdomads, that he may generate either the celestial spheres, or the seven parts of the soul. We must say therefore, that he is entirely secondary to the intelligible and at the same time intellectual Gods, and he is the cause of secondary goods to the world. But we must refer to those Gods the cause of united forms and reasons. That the demiurgic intellect however, is an intellectual God, is I think through these things sufficiently apparent at present.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #117 on: February 24, 2017, 01:52:57 am »
CHAPTER XV.   
But Plato appears to me to have indicated the peculiarity of this God in a remarkable manner, by calling him intellect, and asserting that be sees intelligibles, but admitting that they are visible to him according to nature. For that which is truly intellect, and which establishes itself according to this hyparxis, is intellectual intellect. For intelligible intellect also, is indeed simply intelligible, and is of that allotment; but is said to be intellect, as being the cause of every intellectual nature. And the intellect of the intelligible and at the same time intellectual Gods, has not its own nature unmingled with the intelligible. But intellectual intellect alone, is peculiarly intellect, being allotted the intellectual itself in intellectuals; just as the most principal of intelligibles, is primarily, the first, and the highest intelligible, which we denominate the one being, and that which is occultly being. This therefore is that which is simply intelligible. But that which is simply intellect is intellectual intellect. For the intelligible indeed possesses the summit, but intellect the end of wholes. And the intermediate natures partly pertain to the intelligible, and partly to intellect, and the intellectual nature. And the intelligibles indeed, that are primarily so, possess intellect according to cause; but the first of intellectuals have the intelligible according to participation; and the natures that are collective of these, conjoin the intelligible and intellectual peculiarity together. Since, therefore, Timæus also calls the demiurgus intellect indefinitely, and neither denominates him life, nor intelligible, in consequence of his peculiarity being alone intellectual, it is certainly necessary that he should be established at the end of the intellectual Gods.

For there intellect is intellect itself, and is not such an intellect as the Saturnian is. For Saturn also is intellect, but he is a pure and incorruptible intellect, which manifests his supreme empire in intellectuals, transcending the whole intellectual Gods. But the demiurgus is simply intellect. As therefore, the simply intelligible is the first of intelligibles, so that which is simply intellect, is the last of intellectuals. For all things are in each of the orders. For in intelligibles life and intellect preexist; and in the breadth of life, there are similarly life and intellect. And in intellectuals there is each of the rest. But in intelligibles indeed, being is according to essence, but life and intellect are according to cause. In intellectuals, intellect indeed is according to essence, but being and life are according to participation. And in the intermediate natures, intellect is according to cause, but being is according to participation, and life according to essence. As therefore, that which is most vital in life is the middle, and as that which is especially intelligible is the summit in being, so in intellectuals, the extremity is that which is most intellectual. Hence if there is a certain intellect which is simply intellect, and a perceiving intellect, this is intellectual intellect, which Plato denominating the demiurgus unfolds to us the most manifest order, which it is allotted in intellectuals. On this account also, prior to all other things, the demiurgus constitutes participated intellect, as Timæus says. For placing intellect in soul, and soul in body, he fashioned the universe. Energizing therefore, according to his own essence, and producing by his very being, he constituted the intellect of the universe prior to all other things. For every participated proceeds from imparticipable intellect. Hence, as if Plato had said, that the generative cause which gives subsistence to participated intelligible, is that which is primarily being, so since the demiurgus first produces intellect from himself, he will be imparticipable and intellectual intellect. From these things therefore, it is evident what the hyparxis of the demiurgus and father is, and what order it is allotted in intellectuals according to Timæus.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #118 on: February 24, 2017, 01:54:24 am »
CHAPTER XVI.   
Let us however after another manner syllogistically collect the peculiarity of the demiurgus, receiving from the Timæus the principles of the arguments on this subject. This therefore is known to every one, that Timæus calls the whole demiurgus fabricator and father, in the beginning of what he says concerning him. For he says, “It is difficult to discover the fabricator and father of this universe, and when found, it is impossible to speak of him to all men.” Hence, he does not think fit to call him either father alone, or fabricator alone, nor again connecting the two, father and fabricator, but on the contrary, he places the fabricative prior to the paternal. Now therefore, we must show in the first place, in what respect fabricator and father differ from each other; and in the next place, in addition to this, who the fabricator alone is, and who father and fabricator is, and how the fabricative and at the same time paternal peculiarity, is considered by Plato as adapted to the demiurgus.

If therefore, we divide all things into the Gods, and the progeny of the Gods, and this is the same thing as to divide them into superessential monads, and the progressions of beings, father indeed will be generative of the Gods and superessential unities; but fabricator will give subsistence to essences and beings. For again, according to this reason Timæus says, that the natures which are generated by the demiurgus are equal to the Gods; for the demiurgus is not only fabricator, but also father; but that those which are produced by the junior Gods, are allotted a mortal nature. For these Gods are alone producers and fabricators of things which participate of existence alone, and not of the superessential peculiarity. Hence through that by which they suffer a diminution with respect to the demiurgic monad, through this they are not allotted a power generative of things equal to the Gods. And through that by which the intellectual demiurgus is expanded above the junior Gods, through this he binds to himself the generations of all mundane natures.

But if again, we divide beings into the total and partial, father indeed, will appear to us to be the hypostatic cause of wholes, but fabricator of partial natures. For the former is the cause exemptly of things that are generated; but the latter proximately. And the former, produces indeed by his very being, energy giving perfection to his hyparxis; but the latter produces by energizing, his hypostasis being fixed according to energy. If also we again separately divide the generations of perpetual and* mortal natures, we must refer the generation of perpetual natures to the paternal cause, but the generation of mortal natures to the fabricative cause. For the fabricator indeed produces that which is generated from non-being to being. For the Elean guest defines the effective art to be this. But the father constitutes things posterior to himself consubsistent with himself. For he is father by his very being, and has the power of generating united with himself. Each therefore, I mean the paternal and the effective or fabricative, is assimilated to the principle of bound. And the former indeed is the cause of union, but the latter of the production of forms. And the former is the cause of wholes, but the latter of an extension as far as to parts. And the one indeed, is the primary leader of simple, but the other of composite natures; Again however, in these the generative cause, and the cause which is productive of life, are opposed to each other; because the paternal cause indeed is connascent with generative powers, but the effective with vivific powers. And as the paternal and the effective causes pertain to the coordination of bound, so every thing prolific and vivific, pertains to vivification, and the first infinity.

These things, however, being thus divided by us, it is evident that the paternal indeed, is itself by itself primarily in the intelligible Gods. For they are the fathers of wholes, being fixed according to supreme intelligible union. And on this account, Plato also calls the first God father, from the natures which are proximately established after him, transferring to him the appellation of father. For every where indeed, it is usual with Plato to introduce names to the ineffable from secondary causes, and the causes which are posterior to it. But at one tune indeed, he introduces the names from all beings, and at another from the first beings. For it neither was nor is lawful to refer names to him who is exempt from all beings, from subordinate natures, and which are placed in an order very remote from him. If therefore, all beings participate of the paternal peculiarity, we must say that Plato gives this name to the one from all beings; for there is. not among all beings such a cause as this. Hence it is evident that Plato introduces to the one an appellation of this kind, from that which is the first and highest in the Gods. The intelligible Gods, however, are more ancient than all (he divine orders, and subsist immediately after the one. The paternal cause therefore of beings is in the intelligible Gods, and the intelligible Gods are the fathers of all the divine genera; being established in the highest essences, and occultly producing wholes. And the first God indeed, is beyond the appellation of father, as he is likewise beyond all other names; and he is neither properly called the good, or the one, through his ineffable and unknown transcendency. But the intelligible Gods are primarily superessential unities and goodnesses, and are the exempt fathers of beings.

The paternal peculiarity, therefore, originates supernally from the first intelligible triad; but the fabricative first presents itself to the view in the third triad. For that which generates all forms, and adorns all things with forms is the third triad of intelligibles. For there, as we have said, all-perfect animal subsists, which is comprehensive of the first and intelligible paradigms. Here therefore, the effective also or fabricative at the same time subsists. For animal itself constitutes the Gods, and produces the forms of all beings. Hence it is allotted the paternal peculiarity, according to the divine cause, but according to the formal cause, it unfolds into light the effective principle of wholes. But again, on the contrary, the effective and at the same time paternal peculiarity, is allotted its hypostasis in the demiurgic monad. Hence also the demiurgus of wholes is the hypostatic cause of Gods. In a particular manner however, he fabricates the world, energizing with forms and demiurgic reasons. For he constitutes intellect, souls and bodies, adorning all things with forms, some indeed with first, others with middle, and others with last forms.

Do you not see, therefore, how the end of intelligibles indeed, was paternal and at the same time effective; but the end of intellectuals is effective and at the same time paternaL There however, the paternal peculiarity is more predominant; but here the effective. For in both indeed, both causes preexist; nevertheless in the paradigm [i. e. in animal itself] the paternal is more prevalent, but in the demiurgus the effective. For the former produces by his very being; but the latter by energizing. And in the former indeed, fabrication [or effective energy] is essential; but in the latter essence is effective. Forms also are with both; but in the former intelligibly, and in the latter intellectually. From these things therefore, it is evident, that the demiurgic cause subsists analogous to the paradigmatic cause; and that it has the same order with respect to intellectuals, as that has with respect to intelligibles. And on this account Timæus also says that the demiurgus of wholes was extended to that paradigm. For he says, “Whatever ideas intellect perceived by the dianoëtic energy in animal itself, such and so many he conceived it necessary for the universe to contain.” And together with this analogy, there is a diminution of the intellectual with reference to the intelligible. For the latter is more united; but the former is more separated. And the one indeed is preestablished in the order of the desirable; but the other is moved about the desirable. And the one fills with paternal power; but the other absorbs as it were and embosoms the whole prolific abundance of the desirable. And after this manner, the demiurgus of the universe is all-perfect, receiving whole intelligible powers, from all-perfect animal. For the universe is threefold; one indeed being intelligibly [all]; another intellectually; and another sensibly. For the world is perfect, from perfect natures, as Timæus says. And animal itself is perfect according to all things, as the same Timæus asserts. The demiurgus likewise, being the best of causes, is all-perfect.

Again therefore, resuming what we have said, we repeat, that the paternal cause commences from the supreme union of intelligibles; but the paternal and at the same time effective cause is consubsistent in the intelligible paradigm; and the effective and at the same time paternal cause is defined according to the whole demiurgus. But the cause which is alone effective and fabricative, pertains to the junior Gods who give subsistence to partial and mortal things. The peculiarity therefore of the demiurgic cause is effective and paternal. And this Timæus asserts, not only in the beginning of the discourse about it, in which he says, “[To discover] therefore, the artificer and father of this universe, &c.;” but also in the speech to the junior Gods, he does the same thing; for the demiurgus in a similar manner says to them: “Gods of Gods of whom I am the demiurgus and father, [Whatever is generated by me is indissoluble, I being willing that it should be so.]” For he does not call himself father and demiurgus, but demiurgus and father, just as there [Timæus calls him] fabricator and father. And not in the Timæus only is this mode of the arrangement of the names defined, but in the Politicus also, the Elean guest speaking about the world says that it imitates the instruction of its demiurgus and father; and in the beginning indeed, he uses these names more accurately, but in the end more negligently. Since Plato therefore, every where preserves this order of names unchanged, it is evident to those who are not entirely unskilled in things of this kind, that he defines the demiurgic monad according to this peculiarity, and that he considers it to be effective and at the same time paternal. For because indeed, it is the end of the intellectual triad, it is allotted a paternal transcendency with respect to all the second genera of Gods; but because it produces from itself all the partial genera and species of beings, it possesses an effective cause of the natures to which it gives subsistence. And because indeed, it is father, power is in it, and at the same time intellect. For the demiurgus himself says, “Imitating the power which I employed in your generation.” And again, Timæus says concerning the demiurgus; “Whatever ideas intellect perceived in animal itself, such and so many he conceived by the dianoetic energy it necessary for this universe to contain.” Hence he is father, and the power of the father is in him, and intellect. All these however, are in him intellectually, and not intelligibly. Hence, I think he is called father indeed, not simply, but together with effector and demiurgus; and power, not by itself, but the power of the demiurgus and father. For he who calls himself demiurgus and father, says that it is the power of himself. But he is immediately called intellect, without the addition of power, and the other appellations. Whatever ideas therefore intellect perceived,” &c. For all things are in him intellectually, and both power and father, by which he imitates the intelligible paradigm. For in him all things were intelligibly, viz. bound, infinity, and that which is mixed from both these. These, however, are father, power, and intellect. But the intellectual of the paradigm indeed was intelligible in the intelligible Gods, subsisting prior to an intellectual cause. The intellectual however of the demiurgus, is of itself intellectual, being intellectual in intellectuals, as was before observed. Because indeed, as we have said, he is father, power is in him, and also intellect. But because these are defined according to the effective and demiurgic, he is coarranged with the vivific order, and together with it constitutes the genera of life, and vivifies the whole world. What this order is however, and where it is arranged, we shall shortly survey. But thus much is evident from what has been said, that so far as he is the demiurgus, he requires contact with the vivific order, together with it generates total lives, and conjoins it to himself. Disseminating, however, all the measures of life in it, and together with it adorning and producing them, he again converts them to himself. For it belongs to him to generate all things, and to recall all things to himself, no less than to generate them, because he is established at the end of the intellectual order, and is the demiurgic intellect. As he is therefore demiurgic, he gives subsistence to all things; but as intellect, he convolves multitude to union, and converts it to himself. He also accomplishes both these, by the words which he delivers to the junior Gods. For he fills them with demiurgic and prolific power, collects them to himself, constitutes himself the object of desire as it “were to the multitude of Gods, and extends about himself all the demiurgi in the world.

Arius Didymus

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Re: Proclus "On The Theology of Plato"
« Reply #119 on: February 24, 2017, 01:55:41 am »
CHAPTER XVII.   
In the third place therefore, let us purify our conceptions about the demiurgic cause according to other projecting energies of intellect, following for this purpose Timæus. In the first place then, Timæus in the beginning of the theory concerning the demiurgus, sufficiently exhibits his goodness, and his unenvying and abundant communication of demiurgic reasons, being impelled to this from the seat of goodness which is inherent in him, and from his exuberant deity. For his goodness and his unenvying abundance, are not as it were a certain habit of good, and a power, or a form itself by itself existing prior to many goods, but it is one ineffable participation of good, and the one of the demiurgic order; according to which the demiurgus also is a God, and fills all things with their proper good. For because there is deity in him which desires to adorn and arrange all things, and an hyparxis which is extended to the providence of the whole of things, on this account he establishes the principle of fabrication. His goodness therefore is nothing else than demiurgic deity. But his will is the progeny of the energy of his goodness, bounding the end of his power. For since in the demiurgus of wholes there are, as we have said, father, power, and intellect, and these subsist in him intellectually, according to each of these he is filled with the participation of the one. And through goodness indeed, that which is paternal in him, and which is as it were the intelligible of intellect, is illuminated. But through will, his power is governed, and is extended to one intelligible good. And through providence, his intellect is perfect, and gives subsistence to all things. All these likewise are the progeny of the one deity in the demiurgus.

In the first place, therefore, as I have said, Timæus unfolds through these things the divine peculiarity of the demiurgus. But in the second place, he presents to our view the intelligible cause which is in him, and also the united paradigmatic cause of wholes which he contains. For to make all things similar to himself, evinces that he is the intelligible paradigm of every thing beautiful and good in the world. For because he gives subsistence to all things by his very being, that to which he gives subsistence is the image of himself. And according to this reasoning the demiurgus is not only a God, but he contains in himself the intelligible, and true being, and antecedently comprehends not only the final cause of mundane natures, but also the paradigmatic cause. But again, in the third place, Timæus celebrates the demiurgic power, and the principle which abolishes every thing disorderly and indefinite, and prepares the beautiful alone and the good to have dominion in wholes. For the assertion that the demiurgus to the utmost of his power suffered nothing evil and vile to exist, indicates his unconquerable power, which adorns things material in an unpolluted manner, and imparts by illumination bound to indefinite, and order to disorderly natures.

In which part of the Timæus, likewise, this dogma of Plato will appear to you to be admirable, that matter is generated from some one of the Gods situated above the demiurgus. For the demiurgus receiving matter occupied by the vestiges of forms, thus himself introduces into it all the perfection of ornament and arrangement. Matter, therefore, and the whole of that which is the subject of bodies, proceed supernally from the first principles, which on account of their exuberance of power, are able to generate even the last of beings. But the demiurgus of the universe, imparts by illumination, order, bound, and ornament, and the whole world is fabricated an image of intelligibles, through the communication of forms.

In the fourth place, therefore, let us survey how Timæus unfolds to us the demiurgic intellect. “By a reasoning process,” says he, the demiurgus discovered from the things which are visible according to nature, that no work which is destitute of intelligence can ever become more beautiful than that which possesses intellect.” What therefore is this reasoning? What is the discovery, and whence does it originate? Reasoning, therefore, is indeed distributed intellection, looking to itself, and in itself investigating good. For every one who reasons, passes from one thing to another, and being converted to himself, searches after good. The demiurgic intellect, therefore, in adorning and arranging the universe subsists analogously to him who reasons; for he emits the divided causes of mundane natures, which preexist unitedly in intelligibles. For those things which intelligible intellect constitutes uniformly and exemptly, these intellectual intellect separating, distributing into parts, and as it were fabricating by itself, generates. Reasoning therefore is the being filled with the intelligible, and an all-perfect union with it. By which also it is evident that it is not fit to think this reasoning [of the demiurgus] is either investigation or doubt, or a wandering of divine intellect, but that it is stable intelligence intellectually perceiving the multiform causes of beings. For intellect is always united to the intelligible, and is filled with its own intelligibles. And in a similar manner it is intellect in energy, and intelligible. For at one and the same time, it intellectually perceives and is perceived, discovers itself, entering into itself, and the reasoning also finds what this intelligence is, but not according to transition. For the intelligence of the Gods is eternal. And invention with them is not the discovery of that which i3 absent; for all things are always present to the intellect of the Gods. The intelligible likewise there is not separated from intellect. The conversion, therefore, of intellect to itself may be called reasoning; but the being filled from intelligibles invention. And intelligibles themselves may be denominated things visible according to nature. For because Timæus had denominated the unadorned subject of bodies when it was vanquished by the obscure vestiges of forms, visible, hence, I think, he calls intelligibles visible according to nature. For it is according to nature, to intellect to look to these, and not to things subordinate to these. As, therefore, he says, that intellect itself sees intelligibles, after the same manner also he calls intelligibles things naturally visible, and converts intellect to the intelligible, as that which sees to that which is seen. If, therefore, intellect sees animal itself, and assimilates to it the whole world, it may be said that animal itself is visible to the demiurgus of the universe. For there the most splendid of intelligibles subsists; and this is that which we before demonstrated, when we said that there the fountain of beauty shines forth, which Socrates, in the Phædrus, denominates splendid and fulgid.

 

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