+- +-

+-Goat

Welcome, Guest.
Please login or register.
 
 
 

Login with your social network

Forgot your password?

+-Baaaahhhhh!

Members
Total Members: 8
Latest: MORTALSFOOL
New This Month: 0
New This Week: 0
New Today: 0
Stats
Total Posts: 575
Total Topics: 74
Most Online Today: 6
Most Online Ever: 279
(February 23, 2023, 08:28:29 am)
Users Online
Members: 0
Guests: 12
Total: 12

Author Topic: Proclus "On The Theology of Plato"  (Read 292 times)

0 Members and 1 Guest are viewing this topic.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #120 on: February 24, 2017, 01:57:18 am »
CHAPTER XVIII.   
Such therefore are the conceptions which are to be assumed of the demiurgic cause, and from these things they are to be derived. We shall however obtain one perfection of the summit of the dogmas concerning it, if we are able to survey the words which this cause extends to the junior demiurgi, and to unfold the concealed meaning of them. This, therefore, we shall also do, establishing the following principle of the explanation of them: The energies and powers of the Gods are twofold. And some indeed abide in, and energize about them, and have for their end one hypostasis, and which is united to essence. But others proceed from them, exhibit an efficacious power about secondary natures, and coexist with the multitude of their recipients, and with the peculiarity of essence. These, however, being twofold, the secondary are suspended from those that are prior to them, are defined about them, and receive their proper hyparxis according to them. For it is every where necessary that externally proceeding should be the images of internal energies, evolving the at-once-collected nature of their indivisibility; multiplying that in them which is united, and dividing their impartibility.

According to this reasoning, therefore, the energy of nature is also twofold, one being that which abides in it, according to which it connects itself, and the reasons it contains, but the other proceeding from it, through which also bodies are filled with these physical powers, which being moved by nature, act on each other, and physically suffer by each other. Again, the motion of the soul likewise is twofold. And the one indeed is self-motive, is converted to itself, is of itself, concurs with the life of the soul, and is without any difference with respect to it. But the other is incumbent on alter-motive natures, moves these, and about these extends the power of itself. The energy of intellect, therefore, is likewise twofold. And one indeed is intellectual, is united to true beings, and is impartible, being coexistent with the intelligible itself of intellect, or rather being the intelligible itself, and intellect. For intellect is not of itself in capacity, and afterwards receiving energy, intellectually perceives the intelligible; but it is one simple energy. For the multitude of it is unical, and its energy is directed to itself. But the other,energy of intellect is directed to externals, and to things which are able to participate of intellect. For these intellect causes to be intellectual through itself, splendidly as it were emitting the light of its own intelligence, and imparting it to others. It is necessary, therefore, that the divine and demiurgic intellect itself, should always indeed be united to the intelligible, and that it should have the plenitude and self-sufficiency of demiurgic intelligence eternally established according to a union exempt from wholes; to which, as it appears to me, Timæus also looking says, that the father of the universe abides in his accustomed manner, and withdraws himself to his own place of survey, delivering the fabrication of mortal natures to the mundane Gods. For so far as he is exempt from the beings posterior to himself and is uncoordinated with the more partial multitude of Gods, so far he is converted to himself, and surveys and intellectually perceives the natures prior to himself, according to one uniform union. But in consequence of the more ruling and leading Gods being extended towards him, he emits from himself secondary energies, to all the partial orders.

Timæus, therefore, fashions through words, these powers and efficacious energies which proceed from the whole and one fabrication to the demiurgic multitude of Gods. For words are the images of intellections; because indeed they evolve that which is contracted in intelligibles, but lead forth that which is impartible into a partible hypostasis. They likewise transfer that which abides in itself into habitude to another thing. And it is evident that the reasons which are impelled from nature, are certain natural [powers], and render that which receives them physical. But the reasons which are generated from soul, are indeed vivific, but render the inanimate nature which participates of them [animated] and moved from itself, through the power of soul, as Socrates says in the Phædrus, and communicate to it the resemblance of self-motion. And the reasons which are generated from intellect, illuminating the natures posterior to it, distribute all intellectual goods to their recipients, being the suppliers of true knowledge, of purity and a more simple life. After the same manner also the demiurgic words produce in the junior Gods, whole, impartible, and united measures of exempt fabrication, and fill their essences with demiurgic providence. They likewise render them second demiurgi, and emulous of their father. For he indeed gives subsistence to the whole plenitudes of the world. But they, imitating him, fabricate all partial natures in conjunction with wholes. And he produces the essence of perpetual natures. But they fashioning mortal natures according to one generation-producing circle, likewise transmute these. And as the one demiurgus governs the whole periods of the universe, thus also the many demiurgi convolve the divisible circles of the natures that are borne along in generation. If, therefore, we assert these things rightly concerning the words proceeding from the demiurgus to the multitude of mundane Gods, and they are efficacious, fabricative, and convertive of their recipients to a union with him, and are also perfective of the beneficent reasons which they contain, we shall no longer seem to speak paradoxically, if we say that these words extend to the Gods in the world the participation of all the powers that are firmly established in the father, and of the causes prior to, and subsisting after him. And as he convolving the end of the intellectual Gods, is the plenitude of all things, so likewise the demiurgic words proceeding from him, produce in the junior Gods the peculiarities, as I may say, of all the divine genera that are above the world, through which they are suspended from all the orders prior to them; just I think as the whole of this world [is suspended from the mundane Gods who] fabricate all mortal natures, and impart to different things a different power, and an efflux of divine powers.

What, therefore, in short, is it which Plato indicates the Gods derive through these words from the first demiurgus, and the all-perfect fabrication? In the first place, indeed, they derive this, that they are Gods of Gods. For the vocal address proceeding to them from the father, is the supplier of divine power, and is allotted an efficacious presence in its participant, as we before observed. But in the next place, these words impart to them an indissoluble power. The demiurgus of wholes, however, comprehends in himself the cause of dissolution, in order that they may indeed be essentially indissoluble, but according to the cause of binding, not indissoluble. In the third place, therefore, the demiurgus produces in them from on high, through these words, a renovated immortality. For the assertion that they are neither immortal, nor shall be subject to the fatality of death, establishes them in this form of immortality, which the fable in the Politicus denominates renovated. In addition to this also, the words testify that they derive from the father a power perfective of wholes. For if the world is imperfect without the subsistence of mortal animals, it is doubtless necessary that those who preside over the generation of them should be the causes of perfection to the universe. And in the last place, these words impart to the junior Gods a paternal and generative empire derived from the exempt and intellectual cause of wholes; and insert in them the proximate powers of regeneration. For through these words, the junior Gods again receive in themselves the natures that are corrupted, fabricate parts from wholes, and again effect the dissolution of parts into their wholes. And universally the words of the demiurgus subject the perpetually-generated course of nature, to the fabrication of the junior Gods. In short, therefore, the demiurgus fills the junior Gods with divine union, fills them with a firm establishment, and fills them with a perpetuity adapted to their nature. But he pours into them the all-various causes of perfective powers, of vivific rivers, and demiurgic measures. Hence also, the many demiurgi refer the fabrication of particulars to the one and whole providence of the father, and the principles of demiurgic works which they received from him, to his efficacious production. And all of them indeed are filled with all powers, because all of them participate of the demiurgic words which proceed into them from the father. But some of them are more characterized by one peculiarity than another.

And some of them indeed are the suppliers of union to their progeny; others, of indissoluble permanency; others, of perfection; and others, of life. But others preside over regeneration, and being allotted in a distributed manner in the universe, the powers which subsist unitedly in the one demiurgus, they are subservient to the providence of the father. And every thing which is generated by the many demiurgi, is in a much greater degree produced by the one fabrication; which governs mortal natures indeed, eternally, things that are moved, immoveably, and partible natures impartibly. It is not however necessary that the progeny of that one demiurgus should be suspended from the motion of the junior Gods. For every where the one fabrication is more comprehensive than that which is multiplied. And the more causal of divine natures energize prior to their own offspring, and together with them constitute the progeny that proceed from them. The first [demiurgic] God, therefore, produces from and through himself the divine genera1 of the universe, according to his beneficent will. But he governs mortal natures through the junior Gods, generating indeed these also from himself, but other Gods producing them as it were with their own hands. For he says, “these being generated through me will become equal to the Gods.” The cause, therefore, through which, is to be attributed to the junior Gods; but the cause from which, even in the production of mortal natures is to be referred to the whole demiurgus. For always the first of those things that are constituted, produce in conjunction with their monad the generation of secondary natures. And all things indeed proceed from that monad, but some things immediately; and through it, but some things through other media receive the providence that emanates from it. For these middle genera of causes are allotted the providential inspection of secondary natures from the first effective monad.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #121 on: February 24, 2017, 01:58:31 am »
CHAPTER XIX.   
Concerning the words, therefore, in the Timæus, which the demiurgus delivers to the Gods in the world, thus much may suffice at present. But after these, it is fit to survey the second measures of total demiurgic providence, which the demiurgus extends from himself to the many and divisible souls. For having constituted these, divided them equal in number to divine animals, and disseminated them about the world, he inserts in them fabricative boundaries, defines the whole periods of them, inscribes in them the laws of Fate, proposes the apparent measures of their generation-producing life, legally institutes, and adorns in a becoming manner all the rewards of virtue, and the works of vice, intellectually comprehends in one the end of every period, and coarranges with a view to this the whole polity of partial souls. All souls, therefore, of an immortal condition, being allotted a progression from the demiurgus, are filled from him with an united and intellectual providence. Because, however, progeny which are suspended from their causes participate of the perfective efficacy which proceeds from them, divine souls, indeed, primarily subsisting from thence, become auditors of the words of their father immediately; but partial souls participate of the uniform providence of the demiurgus secondarily, and with greater partibility. Hence also the demiurgus, as a legislator, defining to these all the measures of their life, he thus extends demiurgic words, unitedly comprehending the divided nature of the whole of their life, convolving in sameness without time their temporal mutability, and collecting uniformly, according to one simplicity, the multiform and diversified nature of the energy which exists about them. But to divine souls he immediately unfolds the providence of himself, and exhorts them to join with him in a providential inspection of the whole world, to fabricate, adorn and dispose in conjunction with him, mortal natures, to govern generated beings according to the measures of justice, and to lead and convolve all things, following demiurgic providence. Very far therefore, are those interpreters of Plato from according with the fabrication of the universe, who admit that partial are the same with whole souls, and who attribute the same essence to all souls; because all of them are allotted their generation from one demiurgus.

For in the first place, the father in the course of his fabrication adorning, and disposing in an orderly manner partial souls, poured mingling, the remainder of the former mixture, says Timæus, and produced the second and third genera. But in a progression of this kind, the words effective of conversion which he extends to divine souls, are intellectual, and demiurgic, and impart to them generative powers, and perfective goods; but those which he extends to partial souls, are the definite sources of generation, of the laws of Fate, of justice, and all-various periods. If, therefore, every thing which proceeds from the demiurgus is essentially imparted to souls, it is indeed necessary that different measures of words should be the causes of different powers; and that to some among the number of divisible souls, the demiurgus should distribute a polity exempt from mundane affairs, but to others a polity arranged under these souls, and supernally governed by them. These things, however, may elsewhere be more copiously demonstrated.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #122 on: February 24, 2017, 01:59:44 am »
CHAPTER XX.   
After the demiurgic words therefore, again returning to the demiurgic intellect, let us survey following Plato, who the demiurgus is, who convolves the end itself of the intellectual triad to the beginning, and after what manner it is fit to denominate him according to the Grecian theology. Or rather, prior to this let us summarily show what we may assume concerning him according to the narration of Timæus. For we shall more easily learn those particulars, if we assent to these. For directly, in the beginning of the theology concerning him, he is celebrated as the fabricator and father of the world. And he is neither called fabricator alone, nor father and fabricator, but at one and the same time manifestly possessing both peculiarities, he is rather characterized by the fabricative, than by the paternal cause. But he is denominated the demiurgus of wholes, according to his goodness, unenvying and exuberant will, and his power which is able to adorn and arrange all things, and even such as are of a disorderly nature. He is however particularly unfolded to us as the supplier of beauty, symmetry and order, and as the best of causes; and this because he is allotted the uniform, and first effective power of the whole demiurgic series. But he gives subsistence to intellect and soul, and at the same time to all the life in the world; since he fabricated the whole world an animal animated, and endued with intellect. Being likewise full of every intelligible, and extending himself to intelligible and all-perfect animal and conjoining this to himself through similitude, he fabricates the sensible universe only-begotten, in the same manner as the separate paradigm [animal itself] transcending wholes, unitedly constitutes the intelligible universe.

Moreover, he is likewise the fabricator of bodies, and the perfector of works, binding all things by the most excellent analogies, and co-adapting their powers, bulks, and numbers by the most beautiful bonds. Farther still, he constituted the universe a whole from wholes, and perfect from perfect parts, that it might be free from old age and disease, and might contain in itself all the genera of the elements. He likewise adorned it with the first figure, and with the most simple and most comprehensive of all figures. Besides these things, he is also the cause of self-sufficiency to the universe, and of a circulation into itself, in order that suffering all things from, and effecting all things in itself, it might not be in want of any thing externally situated. And he is indeed the supplier of intellectual motion, and of a life which is evolved according to time, and which effects a mutation always according to the same, and similarly, and about the same things. Farther still, he is the father of soul, and of all the genera in soul, of the division in it, and all the harmonic reasons it contains, constituting it in the world, as a self-moved and immortal lyre; and he is also the divider of the one, and the seven circles in it, and in short, is the maker and fabricator of figure and morphe.[2]

In addition to these things likewise, he generates from himself the whole of time, according to the imitation of eternity, together with all the measures of time, and the Gods that unfold these measures into light. But he especially constitutes the whole sun, enkindling its light from his own intellectual essence, in order that possessing a transcendency exempt from the other Gods it might be the king of the universe. Moreover, he fabricates all the multitudes of mundane Gods and dæmons, and all celestial and sublunary natures, in order that he may evince this only-begotten and self-sufficient God [the world] to be the image of the intelligible and all-perfect God; fixing the earth indeed, as a firm seat or Vesta, in it, but distributing by lot the other elements to divine souls and dæmons. Besides all this likewise, he converts to himself the genera of Gods that have proceeded from him, and fills all things with undefiled generation, with perpetual life, demiurgic perfection, and generative abundance. He also constitutes divisible souls together with their vehicles, divides them about their leading Gods, arranges different souls under different Gods, unfolds to them the laws of Fate, measures their descents into generation, establishes rewards to their contests in their periodic revolutions, and institutes, as I may say, the whole of their polity in the world.

But after all these things, he introduces a boundary to the providence of wholes, and returning to his own place of survey, delivering to the junior Gods the superintendence of mortal natures, and abiding in his own accustomed manner, is the paradigm to the demiurgi in the world of providential attention to beings of a second order. And as in the fabrication of wholes the paradigm is intelligible animal, so in the arrangement of partial natures, the paradigm is intellectual animal, in which all forms shine forth in a divided manner, according to their own nature. For Timæus says, “the children understanding the order of their father, were obedient to it,” and he abiding, and paternally, and eternally producing all things, they adorn and arrange the mortal genera demiurgically, and according to time. Hence the providence of the demiurgus presents itself to the view, extending from on high as far as to the production of these, and what is here said by Plato, is as it were a hymn to the demiurgus and father of this universe, celebrating his productions, and the benefits which he confers on the world.

And it is requisite that being persuaded by what is here clearly written, we should investigate all the other enquiries about the demiurgus. My meaning is, that we should investigate what we mentioned a little before, who the demiurgus is, and how we ought to denominate him according to the sentiments of the Greeks; and on what account, Timæus neither delivers the name of him, nor unfolds to us who he is, but says, “that it is difficult to discover him, and that when discovered, it is impossible to speak of him to all men.” Now therefore, I think, from what has been already said, it is evident even to those who are but in a small degree intelligent, that according to the decision of Plato, it is the great Jupiter, who is now celebrated by us as the demiurgus. For if, as we have observed, the kingdom of Saturn is the summit of the whole intellectual triad, and the intelligible transcendency of intellectuals, but the maternal and vivific fountain of Rhea, is the middle centre, and the receiving bosom. of the generative power in Saturn, it is manifest to every one, that the mighty Jupiter is allotted the end of this triad. For from the before-mentioned causes, one of which indeed is paternal, but the other generative, he is the God having a paternal subsistence, who is said to reign, receiving the intellectual dominion of his father. If, therefore, it is necessary that the demiurgus should convolve the end of this intellectual triad, as was before demonstrated, and to effect this, is the province of the royal power of Jupiter, we must evidently acknowledge that the Jovian empire is the same as that of the demiurgus, and that Jupiter is the demiurgus celebrated in the Timæus.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #123 on: February 24, 2017, 02:00:44 am »
CHAPTER XXI.   
If, however, it be necessary to consider this as worthy of further discussion, and to demonstrate that the theology in the Timæus about the demiurgus, accords with what is elsewhere written by Plato concerning this God, let us in the first place assume what is delivered in the Critias, because this dialogue proximately follows the Timæus, and is composed according to an analogy to it, delivering the hypostasis of the same things in image, the primary paradigms of which Timæus celebrates through the fabrication Gf the world. Here, therefore, Plato, (that I may derive what I say from the beginning) relating the warlike preparations of the Athenians, in former times, and the insolence and usurpation of the Atlantics, who were the progeny of Neptune, but destroyed the divine seed, through the mixture of human and mortal pursuits, and conducted themselves insolently to all men, collects indeed the Gods to a consultation concerning them, in the same manner as poets inspired by Phoebus, and forms a common assembly of the Gods. But Jupiter is the author of the whole polity of them, and converts the multitude of them to himself. And as in the Timæus the demiurgus convolves all the mundane Gods to himself, so Jupiter in the Critias providentially attending to the whole of things, collects the Gods to himself.

In the next place, therefore, let us consider what Plato says concerning this God, and how it accords with what was before said by Timæus. “But Jupiter the God of Gods who reigns legitimately, and who is able to perceive every thing of this kind, when he saw that an equitable race was in a miserable condition, and was desirous of punishing them, in order that by being chastized they might possess more elegant manners, collected all the Gods into their most honourable habitation, whence being seated as in the middle of the whole world, he beholds all such things as participate of generation.” Here, directly in the beginning, king Jupiter being celebrated as the God of Gods, does it not accord with what is written in the Timæus, where he is said to be the father and cause of all the mundane Gods? For what other God is it who reigns over all the Gods, except the cause of their subsistence and essence? Who is it also that calls the mundane deities, Gods of Gods? Is it not him who binds to himself the principle of all fabrication? If, therefore, he imparts to his progeny to be Gods of Gods, in a much greater degree it pertains to him to be celebrated as the God of all [the mundane] Gods. To which, therefore, of the Gods prior to the world, does it particularly belong to punish offenders except to him who defines to souls all their measures, unfolds to them the laws of the universe, and legally institutes such things as are fit concerning justice and injustice, in order that afterwards he may not be accused of the vices of each of them? Moreover, to congregate all the Gods into their most honourable habitation, from which the whole of generation may be seen, and which possesses the middle of the universe, is to attribute to him a providence exempt from multitude, but extending equally to the whole world; which things indeed are the illustrious goods of the demiurgic monad. For to convert all the Gods to himself, and to survey the whole world pertains exemptly to the demiurgus of the universe. For what else is multitude able to participate proximately, except the monad from which it derives its subsistence? And who can convert all the Gods in the world to himself, but the fabricator of their essence, and of their allotment in the universe?

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #124 on: February 24, 2017, 02:02:02 am »
CHAPTER XXII.   
We must establish this, therefore, as one and the first argument in proof of the thing investigated. But if you are willing, we will derive a second argument from what is said by Socrates in the Cratylus, in which he discusses the meaning of the names, from which he may represent to us the essence of Jupiter. For he is not led to the nature of this God from one name, as he is in the names of other Gods, such as Saturn, Rhea, Neptune, and Pluto, but from two names which tend to one thing, and which divisibly indicate the one and united essence of Jupiter, he unfolds the power of this God, and the peculiarity of his hyparxis. For the common rumour concerning him, denominates him in a two-fold respect. And at one time calling him dia, we worship him in our prayers and hymns; but at another time we celebrate him as zena, a word derived from life. Being therefore at the same time called zeus and delighting in the appellation of dia, he is similarly denominated from both names by the Greeks. And these names manifest the essence and order which he is allotted among divine natures. And neither of these names indeed, is by itself sufficiently able to make known the peculiarity of the God; but when conjoined with each other and forming a sentence, they have the power of unfolding the truth concerning him. How, therefore, from both the names the power of this king is signified, and the precedaneous order of his hypostasis in the Gods, we may hear Socrates himself saying, “That the name of his father[3] who is called Jupiter is beautifully posited; but that it is not easy to apprehend the meaning of it, because in reality the name of Jupiter is as it were a sentence. Dividing it however into two parts, some of us use one part, and some another. For some indeed call him zena, but others dia. And these parts collected into one evince the nature of the God, which we say a name ought to effect. For there is not any other who is more the author of life to us, and to all other things than he who is the ruler and king of all things. It happens, therefore, that this God is rightly denominated, on account of whom life is present to all living beings. But it is divided into two parts, as if I should say that there is one name from dia and zena.” The mode, therefore, of collecting the names into one, and of rendering the hyparxis of this God apparent through both, is manifest to every one.

If, however, he is the supplier of life to all things, as he is said to be, and is the ruler and king of all such things as are said to live, to whom can we assert this peculiarity pertains, if we omit the demiurgus? And is it not necessary, that according with what is said in the Timæus, we should refer to him the principle of vivification. For the demiurgus renders the whole world animated, endued with intellect, and an animal, and constitutes the triple life which is in it, one indeed being impartible and intellectual, another partible and corporeal, and another between these, impartible and at the same time partible. It is he likewise who conjoins each of the celestial spheres to the circulations of the soul, inserts in each of the stars a psychical and intellectual life, and produces in the sublunary elements leading Gods and souls, and in addition to all these things, constitutes the divisible genera of life, and imparts to the junior Gods the principle of mortal animals. All things therefore in the world are full of life, through the power of the demiurgus and father. And this world is one animal, deriving its completion from containing all animals, through the never-failing cause of the power by which it was generated. And there is no other who is the supplier of life to all things, and through whom all things live, some indeed more clearly, but others more obscurely, than the demiurgus of wholes. For he also is intellectual animal, in the same manner as the all-perfect paradigm is intelligible animal. Hence likewise, these are conjoined to each other. And the one indeed is paternally the cause of wholes; but the other demiurgically. And as animal itself constitutes intelligibly, all intelligible and sensible animals, according to one cause, thus also the demiurgus fabricates intellectually according to a second order, the animals in the world.

As animal itself likewise proximately subsists from intelligible life, so the demiurgus is generated from intellectual life, and is the first that is filled with the rivers of vivification. Hence he illuminates all things with life, unfolding the depths of the animal-producing deity, and calling forth the prolific power of the intellectual Gods. If therefore, all things live through the demiurgic cause, they also participate of soul and intellect, and, as I may say, of all vivification, through the providence of this God. But he who pours the rivers of life on all things in the world from himself, and is the ruler and king of wholes, is the mighty Jupiter, as Socrates says in the Cratylus, and evidently appears to be the same with the demiurgus. And the divinely-inspired intellectual conception of Timæus concerning the demiurgus, accords with the theology of Socrates about Jupiter. If likewise each of them denominates the knowledge of this God difficult to be apprehended, and one of them says that it is difficult to discover, him, and when discovered, that it is impossible to speak of him to all men, but the other asserts that it is not easy to understand the name of Jupiter, do they not in this respect accord with each other in what they say concerning this God? Besides this also, the composition of the names, and the coalition of the two names into one hyparxis, appear in a remarkable degree to be adapted to the demiurgus. For a biformed essence, and generative power, are attributed to him according to other theologists. For the duad sits with him, according to which he generates all things; concerning which Timæus also introduces him speaking to the demiurgi in the world, and saying, “Imitating my power.” And through this he produces and vivifies all things. Hence it is necessary through names also to consecrate the duad to him according to ancient rumour. For he glitters with intellectual sections, divides and collects wholes, and constitutes one indissoluble order from many things. And this the power of the names indicates, extending us from divided intellection, to one self-perfect and uniform theory.

All these particulars therefore, clearly demonstrate to us that Plato considers the demiurgus of wholes to be the same with Jupiter. For he who alone is the cause of life to all things, and who is the king of all things, is the demiurgus of the universe. And he who in a remarkable manner rejoices in a duad of names, is he who arranges and adorns the whole world. And it appears to me, as I have frequently said, that in consequence of being allotted the end of the intellectual triad, converting this to the beginning, and being full of the middle fountains of life, but uniting himself to the watch-tower of his father, and producing into himself the simplicity of an intelligible subsistence, according to the peculiarity of first-effective causes, he is also allotted a duad of names. And as he received his essence from both [i. e. from Saturn and Rhea] and possesses indeed bound from his father, but infinite power from the generative deity of his mother, thus also he possesses one of the names from his father, and from the uniform perfection which is in him; but the other from total vivification. And through both, as he is allotted an essence, so likewise an appellation. For it is obvious to every one, that the term dia on account of which, is a sign of a total essence. “Let us declare, says Timæus, on account of what cause [the composing artificer constituted generation and the universe]. He was good.” But the name of life pertains of itself to the middle order of beings. The demiurgus therefore obtains one of these names, viz. dia, from the intellectual summit, and the paternal union. For according to the participation of it, he is one, bound, and intelligible. But he obtains the other name from the middle order of intellectuals. For there life, and the vivific bosoms are allotted their hypostasis. The demiurgic intellect however, shining forth from both, participates also of the names through composition. For we call him dia and zena, because life proceeds to all things on account of him, and to live is inherent in all [vital natures] on account of him. And thus after a manner the position of the names indicates the progression of the demiurgus from both the precedaneous causes.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #125 on: February 24, 2017, 02:03:18 am »
CHAPTER XXIII.   
Again therefore, let us direct our attention to what is written in the Philebus, and survey how, in what is there said, Socrates refers the fabrication of the universe to Jupiter. For admitting that intellect adorns and arranges all things, in the same manner as the wise men prior to him, and that it governs the sun and moon, and all the circulation [of the heavens] he demonstrates that the whole world participates of soul, and intellectual inspection, and that we also derive the participation of these from wholes; but that the universe is not and was not from chance, and likewise the most divine of visible natures, as many physiologists assert, while the natures which the universe contains participate of soul and intellect. Having therefore, as we have said, demonstrated these things, and shown that what the whole world contains is greater and more perfect than what we contain, and that wholes have a greater authority, and a more ruling essence than partial natures, and having placed intellect over wholes, as that which adorns and arranges the universe, and likewise assigned this province to soul, through the inspection of intellect, (for intellect is not present to the world without soul) he afterwards recurs to imparticipable intellect, to the author of participated intellect and soul, and the fabricator of the whole world, and he denominates and celebrates this fabricator, who contains the causes of the plenitudes in the world, as no other than Jupiter the great king and ruler of wholes, conformably to the rumour of the Greeks. He likewise extends about him all the providence of the world, and places in him the whole cause of the arrangement and ornament of the universe.

It is better however, in the next place, to hear the words themselves of Plato. He gives therefore to the world an intellectual superintendance, and adds this to the before mentioned demonstrations, that there is, as we have frequently observed, an abundance of infinity in the world, and a sufficiency of bound, and that there is a certain cause in them by no means vile and contemptible, which adorns and co-arranges the years, the seasons, and the months, and which may most justly be called wisdom and intellect. But again, because it is necessary that participated intellect should govern the world through soul as a medium, (for it is impossible that intellect should be present to any thing without soul, as Timæus also asserts) hence it is requisite that soul also should preside over the universe, and that proximately having dominion over the natures it contains, it should govern the world according to intellect. This therefore Socrates having in the next place added, he subjoins as follows: “Moreover, wisdom and intellect could never be without soul.” For how could the impartible and eternal essence of intellect be immediately conjoined with a corporeal nature? It is necessary therefore that intellect should preside over wholes, that it may connect the order in the world, well-being, and all things. For order and well-being are the progeny of an intellectual essence. But it is necessary that soul primarily participating of intellect, should illuminate body with the light proceeding from thence, and fill all things with intellectual arrangement. It must be admitted therefore, that the world is animated and endued with intellect. Hence from this Socrates ascends to the cause itself of the whole world, which produced intellect and soul, and generated the total order [of the universe.]

“Hence, (Socrates adds) you may say that in the nature of Jupiter there are a royal soul and a royal intellect through the power of cause; and that in the other Gods there are other beautiful things, whatever they are, by which their deities love to be distinguished, and from which they delight in taking their respective denominations.” One of these two things therefore is necessary, either that what is here said is said concerning the world, or concerning the demiurgus of wholes. For if the world is Jupiter, the participated intellect in the world is royal, and the soul also is royal which governs the universe, and arranges and adorns it according to intellect. And these things are evidently present to the world through the power of the cause by which it was constituted, and which rendered it a partaker of intellect and animated. And thus Jupiter will be that which is adorned and fabricated, and not the adorner and fabricator of all things. If, however, it is necessary that the power of cause should be comprehensive in an exempt manner of a royal intellect and a royal soul, we must admit that the nature of Jupiter is in the demiurgic order and power; and intellect and soul will be in him according to cause, since he imparts both these to his progeny. Of these two opinions therefore, every one may adopt that which he pleases, but to me, when I consider what is here said, and every other assertion of Plato concerning this God, it by no means appears to be necessary to refer the nature of Jupiter to the whole world. For neither does the only-begotten subsistence of the world accord with the kingdom of Jupiter, since the Saturnian triad, and which distributes the dominion of the father, is manifestly celebrated by Plato himself; nor can that which is cause to all things, as it is said in the Cratylus, refer to the world. For the world is among the number of things which participate of life from another. As I have said therefore, we must leave this opinion, as by no means adapted to Plato, though it is adopted by some of his interpreters. But considering cause to be the same as Jupiter, we must say that soul and intellect are established in him exemptly; and that Jupiter participates of both these, from the Gods that are prior to him; of intellect indeed, from his father, but of soul from the queen [Rhea] who is the deity of vivification. For there the fountain of soul subsists, just as in Saturn, there is intellect according to essence. For every where the intelligible unically comprehends the intellect which is coordinate with it. And thus much concerning these particulars.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #126 on: February 24, 2017, 02:04:43 am »
CHAPTER XXIV.   
In the next place, we may conjoin with this the mythological conceptions in the Protagoras, and arrive at the same conclusion, considering in common with the Timæus, bow the opinions delivered to us concerning the mighty Jupiter, through the Protagorean fable, accord with the assertions about the demiurgus. The fable says, therefore, that Prometheus adorning the human race, and providentially attending to our rational life, that it may not perish by being merged in the furies of earth, and the necessities of nature, as some one of the Gods says, bound nature to the arts, extended these which are imitations of intellect, as it were to sportive souls, and through these excited our gnostic and dianoëtic power to the contemplation of forms. For every artificial production is effective of form, and adorns the matter which is the subject of it. The fable also adds, that Prometheus providentially attending to the arts gave them to souls, and that he received them from Vulcan and Minerva. For in these Gods the cause of all arts is primarily comprehended; Vulcan primarily imparting the fabricative power of them; but Minerva supernally illuminating their gnostic and intellectual power. Not only however, is the invention of arts necessary to souls in generation, but also a certain other science, the political, which is more perfect than the arts, and which is able to arrange and adorn them, and to lead souls through virtue to a life according to intellect. But as Prometheus was unable to impart this life to us, because the political science is primarily with the mighty Jupiter, but it was not possible (says the fable) for Prometheus to enter latently into the tower of Jupiter, (for the guards of Jupiter are terrible, defending him exempt from all partial causes,)— hence Jupiter sent the messenger Hermes to men, who brought with him prudence and shame, and in short the political science. Jupiter also ordered Hermes to impart similarly to all men these virtues, and to distribute to all souls the knowledge of things just, beautiful, and good, but not in a divided manner, as different arts are distributed to different persons. And some men indeed are judges of these things; but others are ignorant either of all, or of some of the arts.

In what is here said, therefore, Plato primarily refers to Jupiter the paradigm of the political science, as is evident from the words themselves. But he produces the progression of this science, and the communication and participation of the Hermaical series, and extends its essential, presence, which we participate in common, to all souls. For to distribute to all of them, is to insert in souls essentially a science of this kind. These things, therefore, being laid down, let us consider to whom we must say the political science especially pertains, and who it is that primarily established a polity in the universe, that formed divine to govern mortal natures, divided wholes from parts, and produced self-motive and intellectual natures more ancient than those that are deprived of the presence of intellect. Is it not the demiurgus, who is the cause to us of all these goods, who governs the whole world according to rectitude, binds it by the best analogies, establishes every polity in it, possesses and comprehends the laws of Fate, and extends the sacred laws of Adrastia, as far as to the last of things, and arranges and adorns by justice all celestial and sublunary natures? For he who introduces partial souls into the universe as into their habitation, and imparts to them a total polity which is the best of all polities, and is governed by the most excellent laws, is he who denominates these laws the laws of Fate, who defines the measures of Justice, and legally institutes all things, as Timæus says. Is it not therefore superfluous to endeavour to prove that he who possesses the first paradigm of the political science, is according to Plato the demiurgus?

If, however, these things are true, and according to the fable in the Protagoras it must be admitted that the political science first subsists in Jupiter, it is evident from what has been said, that the demiurgus of the universe is Jupiter. For to what other cause can we grant the primary form of the political science to belong, than to that which arranges and adorns the universe? If the polity in the heavens is the first and most perfect of all polities, as Socrates in the Republic says it is. Who likewise is he that produces all things, and co-arranges them when produced to each other, in order to the elegant disposition of the universe? If, therefore, the first and most perfect demiurgus of the universe is political, but the political science first subsists with Jupiter, being established with him on a sacred foundation, proceeds from thence to all secondary natures, and adorns and arranges both wholes and parts according to intellect, it is evidently necessary that the demiurgus of wholes should be the same with Jupiter, and that there should be one hyparxis of both, which administers every thing in the world according to rectitude, and circularly leads every thing confused and disorderly into order. For, says Timæus, it is not lawful for that which is best to effect any thing else than that which is most beautiful. How therefore is it possible that he who adorns and arranges wholes through Themis, and together with her produces all things, should not essentially possess in himself the whole of the political science?

How is it possible likewise that he should not be the first Jupiter, who definitely imparts to all things that which is divine, and weaves one polity from all things, but is exempt from all partial causes and the Titannic genera, and is guarded by his own undefiled powers, beyond the whole world? For the guards which surround him, obscurely signify his immutable order, and the undeviating defence of fabrication, through which being firmly established in himself, he pervades through all things without impediment, and being present to all his progeny, is according to supreme transcendency expanded above wholes. Moreover, the citadel of Jupiter, according to the rumours of theologists, is a symbol of intellectual circulation, and of the highest summit of Olympus, which all the wise suspend from the intellectual watch tower of Jupiter, to which he extends all the mundane Gods, imparting to them from thence intellectual powers, divine light, and vivific illuminations, and compressing all the profundities of the worlds by one most simple circulation, through which the summit also of the apparent worlds is denominated the period of sameness, and the most prudent and uniform circulation, as Timæus says, expressing the unical intellectual power of demiurgic conversion, and being allotted the same transcendency with respect to all the sensible world that the supreme summit of Jupiter possesses with respect to all the arrangement of the firmaments. These things may also be assumed by us as subservient to the proposed investigation, from the fabulous fictions in the Protagoras.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #127 on: February 24, 2017, 02:06:14 am »
CHAPTER XXV.   
We may, however, approach still nearer to the truth, and assume in the present discussion, the fable in the Politicus. For in this it will appear that Plato in a remarkable manner considers, the demiurgus of the universe to be the same with Jupiter, and even as far as to the very names asserts the same things as Timæus. The Elean guest, therefore, as we have before observed, assigns [in this dialogue] twofold circulations to the whole of this world, the one intellectual, and which elevates souls but the other proceeding into nature and imparting things contrary to the former. And the one indeed, being unapparent, and governed by diving providence, but the other apparent, and convolved according to the order of Fate. He also places twofold motive causes over these circulations. For every mutation and period require a certain moving cause. And prior to the causes that move the circulations, he asserts that there are as it were twofold ends of the periods, and assigns first effective causes of the motions, coordinate to the moving causes, and to the circulations themselves which differ from each other. Jupiter therefore moves, and circularly leads one of the periods, whether you are willing to call it intellectual, or providential, or in whatever other way you may denominate it, and he also supplies the world with life, and imparts to it a renovated immortality. But he preestablishes his father Saturn as the object of desire to, and the end of the whole of this circulation. For he leads back wholes, and converts them to himself.

Moreover, he extends happy souls to the watch-tower of his father, viz. those souls whose corporeal nature is obliterated, and whose circulation is to the incorporeal and the impartible. All the generation producing symbols likewise of these souls are amputated, and the form of their life is transferred to the intellectual summit. For these souls are also said to be the nurselings of Saturn, but to commit the government of themselves to Jupiter, and through him to be extended to the intelligible, and the Saturnian dominion. For the intelligible is nutriment, as it is said by the Gods themselves. And as Socrates in the Phædrus elevates souls through the circulation of the heaven to the supercelestial place, where souls are nourished, survey true beings, and the unknown order of the Gods, with the highest powers of themselves, and as he there says, intellectually perceive with the heads of the charioteers,—thus also the Elean guest circularly leads souls under Jupiter, to the Saturnian watch-tower, and asserts that such as have ascended are nourished by Saturn, and calls them the nurselings of the God. For every where indeed, the intelligible is perfective of, and has the power of filling an intellectual life, and the summit of intellectuals extends perfection. These souls likewise participate of the natures that are beyond, establish themselves in more elevated intellectuals, and ascend as far as to the unknown order, but remote from the good, and the one principle of all things. But the souls [that ascend through the circulation of the heaven] are extended to the first intellect, which is imparticipable, and the intelligible itself, and when they are there, and have established their life in the occult order as in a port, they ineffably participate of the union proceeding from the good, and of the light of truth.

With respect however to what remains respecting the twofold periods, as we have said, the world itself indeed moves itself, being moved according to its own nature, and giving completion to the order of Fate. But the first-effective cause of this motion of the world, and of its life, is the God who illuminates it with the power of being moved and of living, and is the mighty Jupiter. Hence also this period is said to be Jovian, so far as Jupiter is the cause of this apparent arrangement, just as Saturn is the cause of the intellectual and unapparent arrangement. It is better, however, to hear Plato himself discussing these things. That there are, therefore, twofold circulations of the universe, and that the God who moves it is the leader of the one, but of the other the world itself convolving itself, Plato here teaches us. But as was just now said, and which is the only thing that remains, the universe is at one time co-governed by another divine cause, again acquiring life, and receiving a renovated immortality from the demiurgus; but at another time, when he lays aside as it were the handle of his rudder, the world being left by itself, moves for a time by itself, so as frequently to proceed in an inverted order.

Again, however, that one of the periods, viz. the apparent, is Jovian, but that the other is referred to the kingdom of Saturn, Plato himself determines in what follows, subjoining these words, after the celebration of that life, and of the undefiled polity of the souls that are there, which is liberated from all corporeal pains, and the servitude about matter: “You have heard, Socrates, what was the life of men under Saturn; but you yourself have seen what the condition of the present life is, which is said to be under Jupiter.” And moreover, that of these two circulations, (since the apparent is under Jupiter) Jupiter is the cause and maker of it, is obvious to every one, and that again Jupiter is the power that moves the unapparent circulation, which is Saturnian, may be demonstrated from what is written. For it is necessary that these two Gods should either rule over each of these circulations, or that one of them should rule over the unapparent, but the other over the present circulation. If, however, Jupiter moves the universe according to this period, the world can no longer be said to convolve itself, and to govern every thing it contains. Nor will it be true neither that the whole is convolved by divinity with twofold and contrary circulations, nor again, that two certain Gods convolve it whose decisions are contrary to each other. For if Saturn indeed moves it according to one circulation, but Jupiter moves it according to a period contrary to that of Saturn, two Gods will move it according to contrary circumvolutions. If, however, these things are impossible, it is indeed manifest to every one that both the divine causes preside over the circulation according to the Saturnian convolution; Saturn indeed as the supplier of an intellectual life; but Jupiter, as elevating all things to the Saturnian empire, and establishing them in his own intelligible. And thus that period may be called Saturnian, in consequence of Saturn imparting the first effective cause of the whole [of an intellectual] life. But according to this more physical circulation, and which is known to every one, Fate and connate desire move the universe.

Jupiter, however, is the cause of this motion exemptly, who gives Fate and an adscititious life to the world. These things, therefore, being demonstrated by us, let us consider what the particulars are which are asserted of the God who moves the world according to the other period. And they are these; “that the world indeed at another time is conjointly governed by another divine cause, again acquiring life, and receiving a renovated immortality from the demiurgus.” It is obvious, therefore, to every one; that the Elean guest says, that the God who moves the universe according to the Saturnian period, supplies it with life, and imparts to it a renovated immortality, and that he clearly calls him the demiurgus. Hence, if it is Jupiter who conjointly governs that period, as has been demonstrated, he will be the demiurgus of the world, and the supplier of immortality. And what occasion is there to say much on the subject? For if the same God is the cause of life, and is denominated the demiurgus, again the Cratylus will present itself to us, and Jupiter according to this will be the same with the demiurgus. For life accedes to all things from Jupiter, as it is asserted in that dialogue. Moreover, in what follows, as Timæus calls the cause of the circulation of Fate, demiurgus and father, after the same manner the Elean guest denominates this cause, and also calls it the maker. “For the world,” says he, “revolves, remembering the doctrine of the demiurgus and father.” Properly, therefore, do we denominate the whole of this period Jovian, because the world moves and convolves itself; according to the doctrine of Jupiter, and the order imparted to it from him. Again, therefore, Jupiter is demiurgus and father. And here also the Elean guest preserves the same order of the divine names as Timæus. For he does not call him father and demiurgus, but on the contrary, in the same manner as Timæus, demiurgus and father; because the demiurgic peculiarity in him is more manifest than the paternal deity. These things, however, have been copiously investigated before; and it has been shown in what respect the demiurgic is different from the paternal genus, how they are complicated with each other, where the paternal subsists essentially, but the demiurgic according to cause, and where again, the demiurgic subsists essentially, but the paternal, according to participation.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #128 on: February 24, 2017, 02:07:25 am »
CHAPTER XXVI.   
It will remain, therefore, that we should make mention of what is written in the Laws concerning Jupiter. For perhaps in them also it will appear that Plato assigns the same order to the demiurgus and to Jupiter. As the equalities, therefore, according to which polities are adorned, are twofold, and the one polity indeed proposes the equal according to number, and proceeds through things which differ from each other according to an equal law; but the other embraces in all things, the equality which is according to desert; and also, since equality subsists according to ratio,—this being the case, each of these equalities exists in the providence of the world. For the essence of the soul, indeed, is primarily divided by its fabricator by the equality according to ratio; but it is also consummately filled with the remaining middles, and bound with them through the whole of itself. The several bodies [of the world] likewise, participate of a certain common essence, in the fabrication of things; and on this account they are allotted the equality which is according to number. But all things are arranged and adorned through the best of analogies, and the demiurgus according to this inserts both in wholes and parts, an indissoluble order in the universe, and an adaptation of them to each other.

This equality, therefore, the Athenian guest exhorts his citizens particularly to honour, in consequence of assimilating his city to the universe. He also says that it is a thing of this kind, but that it is not likewise easy for every one to perceive the most true and excellent equality; for it is the judgment of Jupiter. What therefore is the cause on account of which the Athenian guest asserts this analogy to be the judgment of Jupiter? What other cause can we assign than its contributing to the perfection of the world, and its power and dominion in the fabrication of wholes? For that which gives an orderly distinction to the genera of causes, contrives the most beautiful bond of them, and weaves together one order from wholes, is according to Timæus the power of this analogy. For it established soul in the middle (of the universe) analogous to intellect and a corporeal nature. For soul is the middle of an impartible and partible essence. And by how much it surpasses a partible, by so much it falls short of an impartible hypostasis. The power of this analogy, however, binds the soul from double and triple ratios, and connects the whole of it proceeding from and at the same time returning to (its principles,) by the primary and self-motive boundaries of equality. It likewise constitutes the corporeal series from the four first genera. And it adapts indeed the extremes to each other through the middles, but mingles the middles according to the peculiarity of the extremes. It reduces, however, all things to one world, and one indissoluble order connectedly comprehended in the universe. If, therefore, we acknowledge that this equality has dominion in the whole fabrication of things, the best of analogies is the judgment of the demiurgus, and according to the decision of him who generated wholes it is allotted that great dominion in the fabrication of the universe, which we have before shown it to possess. Hence if the same analogy is the judgment of Jupiter, as the Athenian guest says it is, it is obvious to every one that the nature of Jupiter is demiurgic. For it is not any thing else which judges of the dignity of this analogy than that which employs it in the arrangement of wholes. And to this the legislator establishing himself analogous, binds and in a particular manner adorns the city which is assimilated to the universe, by this analogy.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #129 on: February 24, 2017, 02:08:31 am »
CHAPTER XXVII.   
From these things, therefore, and from all that has been previously said, we confidently assert, following Plato and paternal rumours, that Jupiter is the demiurgus of the universe; and we may collect into one, the scattered opinions of the ancients on this subject; of whom, some, indeed, refer the paradigm of the world, and the demiurgic cause to the same order; but others divide these from each other. And some place all-perfect animal prior to the demiurgus; but others afford an hypostasis to it after the demiurgus. For if the demiurgus is, as has been said, the great Jupiter, and the paradigm proposed to the demiurgus in order to the generation of the world, is all-perfect animal, these are at the same time united to each other, and are allotted an essential separation. And animal itself, indeed, intelligibly comprehends in itself the whole Jovian series; but Jupiter the demiurgus of the universe intellectually pre-establishes in himself the nature of animal itself. For animal itself is the supplier of life to all things, and all things primarily live on account of it, and Jupiter being the cause of life, possesses, the paradigm and the generative principle of the essence of all animals. Justly, therefore, does Timæus, in Plato, having called the intelligible paradigm animal, conjoin the demiurgic intellect to the first intelligible animal; and through the all-perfect union of the demiurgus and father with it, he also arranges and adorns this universe. For Jupiter binding to himself the fabrication of the universe, and being an intellectual animal, is united to intelligible animal, and being allotted a progression analogous to it, constitutes all things intellectually, which proceed from animal itself intelligibly.

For, as we have said, the intelligible hypostases being triple, and one indeed, being allotted its hyparxis according to existence and the one being; but another according to intelligible life, and the middle centre of the intelligible breadth, where eternity, all life, and intelligible life subsist, as Plotinus somewhere says; and another according to intelligible multitude, the first plenitude of life, and the all-perfect paradigm of wholes,—this being the case, the three kingdoms of the intellectual Gods are divided analogous to the three intelligible hypostases. And one indeed, the mighty Saturn, being allotted an hyparxis according to the summit of intellectuals, and having a paternal transcendency, possesses a dominion analogous to the summit of the intelligible Gods, and the occult order. And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit. But again, the order which comprehends the middle genera of wholes, and is filled indeed, from the generative power of Saturn, but fills from itself the whole fabrication with vivific rivers, has the same order in intellectuals which eternity has in intelligibles, and the uniform cause of the life which is there. And as eternity proximately generates intelligible animal, which is also denominated eternal, through the participation of eternity, thus also the middle bosom of the intellectual Gods, unfolds the demiurgus of the universe, and the vivific fountain of wholes. But the third king, viz. the fabricator and at the same time father, is indeed co-ordinate to the remainder of the intelligible triad, viz. to all-perfect animal. And as that is an animal, so likewise is Jupiter. And Jupiter indeed is intelligibly in all-perfect animal; but all-perfect animal is intellectually in Jupiter. The extremities likewise of the intelligible and intellectual Gods are united to each other; and in them, separation is co-existent with union. And one of them, indeed, is exempt from fabrication; but the other is converted to the intelligible, is filled from thence with total goods, and is allotted a paternal transcendency through the participation of it. The maker, therefore, and father of the universe, who has firmly established in himself the uniform strength and power of all fabrication, who possesses and comprehends the primary cause of the generation of wholes, and who stably fixes in himself all things, and again produces them from himself in an undefiled manner, being allotted such an order as this among the intellectual fathers, is celebrated, as I may say, through the whole of the Timæus, in which dialogue, his prolific and paternal power is unfolded, and his providence which pervades from on high as far as to the extremities of the universe. He is also frequently celebrated by Plato in other dialogues, so far as it is possible to celebrate his uniform and united power, and which through transcendency is exempt from wholes.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #130 on: February 24, 2017, 02:10:07 am »
CHAPTER XXVIII.   
If however some one recollecting what is said in the beginning of the Timæus about him, viz. that it is difficult to discover him, and when found, impossible to speak of him to all men, should enquire in the first place, why since the Grecian theology ascribes such a name to the demiurgus, as we have before mentioned, Timæus says that he is ineffable, and established above all the indication which subsists in words. In the next place, if he should inquire why intelligible animal which is arranged above the demiurgus is both denominated, and is made known by many signs, but the demiurgus who has established his kingdom in an order secondary to that of all-perfect animal, and is an intellectual God, (all-perfect animal receiving an intelligible transcendency) is left by Timæus ineffable, as we have said, and unknown, perhaps we also, following Plato, may be able to dissolve all such doubts. For every order of the Gods originates from a monad, and presides over its proper series according to the first-effective cause. And such things indeed as are nearer to this principle are more total than those that are more remote from it. But more total natures are manifestly seen to be less distant from the monad, and conjoin things which are diminished according to essence to the natures that are prior to them. Every order of the Gods likewise is a whole united to itself through the whole, is allotted one indissoluble connexion, both in wholes and parts, and through the monad which collects every order into one, it is converted about itself, is suspended from this, and is wholly convolved according to it.

If, therefore, we assert these things truly, in each order a monad is allotted a transcendency with respect to multitude, analogous to the good. And as the unical cause of whole goods, and which is incomprehensible by all things, is exempt from all things, constitutes all things about itself, generates them from itself, and hastily withdraws the unions of all things to its own ineffable superunion, thus also the uniform and generative principle of every co-ordinate multitude, connects, guards and perfects the whole series of itself, imparts good to it from itself, and fills it with order and harmony. It is likewise that to its own progeny, which the good is to all beings, and is the object of desire to all the natures that originate from itself. Thus, therefore, the union of the intelligible father subsists prior to the whole paternal order; the one wholeness of the Synoches is prior to the connective order; and the first effective cause of life, to the vivific order.

Hence also, of every demiurgic series, which is suspended from the triad of the sons of Saturn, the monad which proximately fabricates wholes, and is established above this triad, comprehends in itself all the demiurgic Gods, converts them to itself, and is of a boniform nature. The one fountain likewise of all the demiurgic numbers, subsists, as I may say, with respect to all this order analogous to the one, and to the one principle of all things. Timæus therefore, indicating these things to us, asserts directly in the beginning of the generation of the world, that this monad which proximately fabricates wholes, is difficult to be known, and is indescribable, as having the same ratio as the ineffable and unknown cause of all beings. Whence likewise, I think, he calls the demiurgus the best of causes, and the father of this universe, as being allotted the highest order among the demiurgi, and convolving to himself, and producing from himself all the effective principles. That one however, Parmenides demonstrates to be perfectly unknown and ineffable; but Timæus says that it is difficult to discover the maker and father of the world, and impossible to speak of him to all men; which assertion falls short of the cause that flies from all knowledge, and all language, and appears to verge to the nature of things known and effable. For when he says that it is impossible to speak of him to, all men, he does not leave him entirely ineffable and unknown. And the assertion that it is difficult to discover him, is not the sign of a peculiarity perfectly unknown. For because the demiurgus has established a kingdom analogous to the good, but in secondary and manifold orders of it, he participates indeed of the signs of the good, but is allotted the participation in conjunction with an appropriate peculiarity, and a communion with beings adapted to him. And as he is good, but not the good itself, so likewise he is difficult to be known by the natures posterior to him, but is not unknown. He is also celebrated in mystic language, but is not perfectly ineffable. You may see however, the order of things, and the remission in them proceeding in a downward progression. For the good indeed, is exempt from all silence, and all language. But the genus of the intelligible Gods rejoices in silence, and is delighted with ineffable symbols. Hence also, Socrates in the Phædrus, calls the vision of the intelligible monads the most holy of initiations, as being involved in silence, and perceived intellectually in an arcane manner. But the vision of intellectuals is indeed effable, yet is not effable and known to all men, but is known with difficulty. For through diminution with respect to the intelligible, it proceeds from silence and a transcendency which is to be apprehended by intelligence alone into the order of things which are now effable.

If however, this be the case, all-perfect animal is much more ineffable and unknown than the demiurgic monad. For it is at once the monad of every paradigmatic order, and is intelligible, but not intellectual. How therefore, do we endeavour to denominate, and as it were unfold it, but thus magnificently celebrate the demiurgic cause? And how do we class this cause in the same rank with things ineffable? For this will not be acting conformably to Plato, who arranges animal itself beyond the demiurgus; but this will be giving an hypostasis to it in a secondary order of Gods, where it will be ranked, and will be effable and known more than the demiurgic monad. To which may be added, that to denominate that all-perfect animal most beautiful, but the demiurgus the best of causes, gives indeed the same analogy to these causes with respect to each other, as there is of the good with respect to the beautiful. And as the good is prior to the beautiful, (for the first beauty, as Socrates says in the Philebus, is in the vestibules of the good) so likewise the best is prior to the most beautiful, and the demiurgus is prior to all-perfect animal. For the best indeed, remarkably participates of the good, but the most beautiful, of beauty.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #131 on: February 24, 2017, 02:11:18 am »
CHAPTER XXIX.   
In addition to these things therefore, it must also be asserted by us, that the most beautiful and the best, are simply indeed related to each other according to order, as the good is to the beautiful. For the series of the whole of goodness is expanded above all the progression and arrangement of the beautiful. Every where, therefore, the best is prior to the most beautiful. And the one, indeed, with reference to an inferior order, will be the best, but the other with reference to a more excellent order, will be the most beautiful. I say for instance, that the most beautiful, as in intelligibles, will have this peculiarity; but the best as in intellectuals. And if the most beautiful, in supermundane natures, is a thing of this kind, the best will be said to be best as with reference to the Gods in the world. Hence, if the best of causes is the leader of the demiurgic series, and according to it is allotted a transcendency of this kind, but the most beautiful of intelligible animals preestablishes the illustrious power of beauty in a higher order, by what contrivance can it on this account be shown that intelligible and all-perfect animal is subordinate to the intellectual cause? And that the demiurgus is converted to that which is posterior to himself? Or how can it be said that animal itself is visible to him, and all-perfect animal, and that which is comprehensive of all intelligibles, if it is made to be comprehended by another? For thus the demiurgus will be more comprehensive than animal itself, if the former indeed being characterized according to the best, is expanded above the paradigm, but the latter being denominated as most beautiful is secondary to the demiurgic cause.

Moreover, as that all-perfect and intelligible animal is particularly considered by Timæus according to a formal nature, and not according to the union which is in it, and an hypostasis which is above all forms, he very properly grants that animal itself may be known and manifested by words, but considers the demiurgus as in a certain respect ineffable, and superior to knowledge. For both indeed, I mean the demiurgus and animal itself, participate of union, and prior to a formal essence, are contained in the one. And if you assume the unities which are in them, you must admit the unity of the paradigm to be intelligible, but the demiurgic unity to be intellectual, and that an intelligible hyparxis is nearer to the first one, which is unknown and incomprehensible by all things, than an intellectual hyparxis. But if you are willing to survey the forms of the paradigm by themselves, according to which it is said to be the paradigm of every thing in the world, and the goodness and union of the demiurgus, the former will appear to you to be known and effable; but the demiurgic cause will be seen to participate of the unknown and ineffable peculiarity of the Gods. For again, Timæus was in a remarkable degree in want of the demiurgus and father, as the producing cause of wholes, and the generator of the world. But to generate, to produce and provide are the peculiarities of Gods, so far as they are Gods. Hence also Timæus denominates the peculiarity of the demiurgus according to which he is a God, the cause of the generation of the universe, and the most proper principle of the arrangement of wholes. But he denominates the peculiarity of the paradigm to be that which comprehends the first forms, according to which the world also is invested with forms. For it is the image of the paradigm, but the effect of the demiurgus. It belongs, therefore, to the paradigm to be the first of forms, but to the demiurgus to be the best of causes, according to his goodness, and the hyparxis of essence. For, as we have said, to generate, to give subsistence to, and to provide for other things, especially pertain to the Gods, and not to the natures which are primarily suspended from them; but the latter are allotted through the former an abundance prolific of secondary natures. It appears tome that Socrates in the Republic indicating these things, does not say that the sun is the cause of generation, till he had declared him to be the progeny of the superessential principle of all things; just as Timæus does not begin the fabrication of the universe, till he had celebrated the goodness of the demiurgus of wholes. For each [i. e. the demiurgus and the sun] is a producing cause according to the good, the former indeed of the universe, but the latter of a generated nature; but not according to the intellect which is in than, or life, or any other form of essence; For these through the participation of the good constitute the natures posterior to themselves. And thus through these things we have answered the before-mentioned doubts.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #132 on: February 24, 2017, 02:12:33 am »
CHAPTER XXX.   
Of the problems pertaining to total fabrication, it now remains for me to relate what my opinion is respecting the Crater, and the genera that are mingled in it. For these also Timæus co-arranges with the demiurgic monad, in the generation of the soul. The demiurgus, therefore, mingles the elements of the hypostasis of souls; but the middle genera of being are mingled. The much-celebrated Crater, however, receives this mixture, and generates souls in conjunction with the demiurgus. Hence, in the first place, the genera of being must be admitted to be twofold. And it must be granted indeed, that some of them give completion to total hypostases, but others, to such as are partial; and that the hyparxes of first effective and united causes, are established in the intelligible Gods. For there essence subsists primarily in the summit of intelligibles, and motion and permanency are in the middle centre. For intelligible eternity abides in one, and at once both abides and is the occult cause of all life. Hence, Plotinus also calls eternity life which is one and total: and again, in another part of his works he calls it intelligible life. But the third from him, Theodorus, denominates it permanency. And both these opinions harmonize with each other; because permanency also is in. eternity, (for according to Timæus, eternity abides in one) and motion. For eternity is intelligible life, and that which participates of it is intelligible animal. Moreover, sameness and difference, are in the extremity of intelligibles. For whence does multitude originate, but from difference? And whence is the communion of parts with wholes, and the hyparxis of things which are divided in each other derived but from sameness? For that one participates of being, and being of the one. All the parts likewise of the one being pervade through each other in an unconfused manner; for at one and the same time sameness and difference are there occultly. And the whole intelligible breadth is allotted its hypostasis according to the first and most uniform genera. As essence likewise presents itself to the view in conjunction with the one, according to the first triad, so motion and permanency shine forth in the second, and sameness and difference in the third triad. And all things are essentially in the intelligible; just as life and intellect are there intelligibly. For since all beings proceed from intelligibles, all things preexist there according to cause. And motion and permanency are there essentially, and sameness and difference uniformly.

Again, in the middle genera of the intelligible and intellectual hypostases, the same things subsist secondarily and vitally. In the summit of them indeed, essence subsists. For Socrates in the Phædrus speaking about this order, characterizes the whole of it from essence. For the truly-existing essence which is without colour, without figure, and without contact, subsists after this manner. But in the middle centre there are motion and permanency. For there the circulation of the heaven subsists, as the same Socrates says; being established indeed undeviatingly, in one form of intelligence; but being moved in, and about itself; or father being motion and eternal life. But in the extremity of this order, sameness and difference are vitally established. Hence it is converted to the beginning according to the nature of sameness, is divided uniformly, proceeds into more numbers, and generates from itself more partial monads.

Again, in the third orders, the highest of the intellectual Gods possesses all things according to essence, and is the intelligible itself and true being in intellectuals, again recalling the separation which is in himself into undivided union. But the middle order subsists according to motion and at the same time permanency. For it is a vivific deity, abiding and at the same time proceeding, being established with purity, and vivifying all things by prolific powers. And the third progression subsists according to sameness, together with difference. For this separates itself from the fathers, and is conjoined to them through intellectual conversion. And it binds, indeed, at once the natures posterior to itself, to each other, according to the common powers of forms, and at the same time separates them by intellectual sections. But in this order, all genera and species first shine forth to the view; because it is especially characterized according to difference, being allotted the end of all the total hypostases. From this likewise it proceeds to all things, viz. to participated intellect, the multiform orders of souls, and the whole of a corporeal nature. For in short, it constitutes triple genera of the natures posterior to itself; some indeed, being impartible and the first; others being media between partible and impartible natures; and others being divided about bodies. And through these things it generates all the more partial genera of beings. That we may therefore again return to what has been before said, the genera must be admitted to subsist every where, yet not every where after the same manner; but in the highest orders of divine natures indeed, they subsist uniformly, without separation, and unitedly, where also permanency participates of motion, and motion of permanency, and there is one united progression of both. In the more partial orders, however, it must be admitted that the same things subsist in a divided manner, and together with an appropriate remission. For since the first and most total of forms are in the extremity of intelligibles, it is indeed necessary that genera should have the beginning of their hypostasis in intelligibles. And if the demiurgic cause is generative of all the partial orders, it comprehends the first genera of the hypostasis of them. As likewise the fountain of all forms subsists in this cause, though there are intelligible forms, so the genera of being preexist in it, though there are other whole genera prior to it. And the divine Jamblichus somewhere rightly observes that the genera of being present themselves to the view in the extremity of the intelligible Gods. The present theology likewise, following things themselves, gives a progression to these as well as forms supernally, from the intelligible Gods. For such things as subsist according to cause, occultly, and without separation in the first essences [i. e. in intelligibles] these subsist in a divided and partible manner, and according to the nature of each,in intellectuals. For from hence, all the divisible orders of beings are filled both with these genera, and with formal hyparxes. And on this account, the demiurgus also is said to comprehend all genera, and to have the fountain of forms, because he generates, all the partial rivers [of life] and imparts to them from himself by illumination all the measures of subsistence. Hence triple genera of all beings proceed from the demiurgus, some indeed being impartible, others partible, and others subsisting between these, being more united indeed than the partible, but more separated than the impartible genera; but subsisting according to the middle of both, and connectedly containing the one bond of beings. And the demiurgus indeed produces the intellectual essence, through the first and impartible genera; but the corporeal essence through the third and partible genera; and the psychical hypostasis which is in the middle of these, through the middle genera in beings. Moreover, he generates every intellectual and impartible nature from himself, and fills them with total generative power. But he constitutes the psychical essence, in conjunction with the Crater; and the corporeal essence, in conjunction, with total Nature.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #133 on: February 24, 2017, 02:13:39 am »
CHAPTER XXXI.   
That in this arrangement likewise we follow Timæus, any one may learn from the following considerations: The demiurgus producing the intellect of the universe, himself produces it from his own essence alone, unfolding it at once according to one union, in consequence, of constituting it eternally, and no mention whatever is here made of the Crater. But the demiurgus in arranging and adorning soul prior to body, mingles the genera, and energizes in conjunction with the Crater. And in fashioning the body of the universe, and describing the heaven, he fabricates it in conjunction with Necessity. For the nature of the universe, says Timæus, was generated mingled from intellect and necessity. And neither does he here assume the Crater in order to the arrangement of bodies.

But it has been abundantly shown by us elsewhere, that Plato calls physical production, a production through necessity, and does not, as some suppose, consider necessity to be the same with matter. It is evident, therefore, that the demiurgus produces the generation of bodies together with total Nature, mingles the partible genera in the first Nature, and thus produces bodies from intellect and necessity. For bodies receive from intellect indeed, good and union; but from necessity a progression which terminates in interval and division. He arranges and adorns, however, the self-motive essence of souls, in conjunction with the Crater. And neither intellect, nor bodies, require a cause of this kind. The demiurgus indeed is the common source of the triple genera. But the Crater is the peculiar cause of souls, and is co-arranged with the demiurgus and filled from him, but fills souls. And receiving from thence indeed the powers of prolific abundance, it pours them on souls according to the measures of their respective essences. To some of them likewise it orderly distributes the summits of the genera [of being], to others the middle progressions of the genera, and to others, the terminations of them. Hence the Crater is indeed essentially vivific, since souls also are certain lives, but it is the first-effective cause of souls, according to the peculiarity of hyparxis, and is the uniform and all-perfect monad, not of every life, but of that which is psychical. For from this Crater the soul of the universe subsists, and likewise the second and third genera of partible souls, and of those souls that are allotted a progression between these.

The whole number, therefore, of the psychical order proceeds from the Crater, and is divided according to the prolific powers which it contains. Hence the Crater is said to be the cause of souls, the receptacle of their fabrication, and the generative monad of them, and the like. For it is said to be so rightly, and conformably to the mind of Plato. If, however, the Crater is co-arranged with the demiurgus, and equally constitutes with him the genera of souls, it is indeed necessary that this Crater should be fontal, in the same manner as the whole demiurgus. Hence the Crater is the fountain of souls, but it united to the demiurgic monad. And on this account, Socrates also in the Philebus says, that in Jupiter there is a royal soul, and a royal intellect. For that which we at present denominate fontal, he calls royal; though the name of fountain when applied to souls is well known to Plato. For Socrates, in the Phædrus, says, that the self-motive nature is the fountain and principle of motion to such other things as are moved.

And you see that as a twofold divine monad prior to souls is delivered by theologists, the one being indeed fontal, but the other of a primary ruling nature, Plato likewise gives to the progeny of these twofold; appellations, assuming one name from the more total, but the other front the more partial monad. For the self-motive nature, is a fountain indeed, as being the offspring of the fontal soul, but it is a principle, as participating of the primary ruling soul. If therefore, the name of fountain, and; also of principle is assigned by Plato to souls, what occasion is there to wonder if we denominate the exempt monads of them, fountains and principles? Or rather from these things that is demonstrated. For whence is a ruling power imparted to all souls except from the ruling monad? For that which similarly extends to all souls, is necessarily imparted to them from one and the same cause. If therefore, some one should say it is imparted by the demiurgus, so far as he is the demiurgus, it is necessary that in a similar manner it should be inherent in all other things which proceed from the demiurgic monad. But if it proceeds from the definite and separate cause of souls, that cause must be denominated the first fountain and principle of them.

Moreover, that of these two names, the ruling is more allied to souls than the fontal, as being nearer to them according to order, Plato manifests in the same dialogue. For calling the self-motive nature the fountain and at the same time principle of the motion of the whole of things, he nevertheless frames his demonstration of its unbegotten subsistence from principle alone. For, says he, principle is unbegotten. For it is necessary that every thing which is generated should be generated from a principle. If therefore, demonstrations are from things proximate to the things demonstrated, it is necessary that principle should be more proximate to souls than fountain. Farther still, if every thing which is generated is generated from a principle, as Plato says, but souls are in a certain respect generated, as Timæus says, there is also a precedaneous principle of souls. And as they are the principles of things which are generated according to time, so after another manner principle subsists prior to souls, which are generated. And as they are unbegotten according to the generation of bodies, thus also the principle of souls is exempt from all generation. Through these things therefore, it is demonstrated by us, that the Crater is the fountain of souls, that after the fountain there is a primary ruling monad of them, and that this monad is more proximate to souls than the fountain, but is established above them, as being their prolific cause. And all these particulars we have demonstrated from the words of Plato.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #134 on: February 24, 2017, 02:14:47 am »
CHAPTER XXXII.   
Again therefore, let us return to the things proposed, and teach in a greater degree the lovers of the contemplation of truth, concerning this Crater. For the whole vivific deity having established in the middle of the intellectual kings the prolific cause of divine natures, and according to her highest, most intellectual and all-perfect powers, being occultly united to the first father, but according to more partial and secondary causes from them, being conjoined to the demiurgus, and establishing one conspiration together with him of the generation of the partial orders, Timæus mystically mentions those more ancient powers of the Goddess, and which abide in the first father. But with respect to those powers that are co-arranged with the demiurgus, and adorn together with him the natures in the universe, some of these he delivers more clearly but the whole of others through indication. For the secondary monads themselves of the Goddess are triple, as the wise assert, one of them being the fountain of souls, the second, being the fountain of the virtues, but the third being the fountain of Nature which is suspended from the back of the Goddess. The demiurgus therefore, also assumes these three hypostases to his own prolific production. And the Crater indeed, as we have said, is the fountain of souls, unically containing the whole and perfect number of them. And as the demiurgus is allotted a paternal cause with respect to the psychical generation, so the Crater is prolific, and is allotted the ratio and order of a mother. For such things as Jupiter produces paternally in souls, the fountain of souls produces maternally and generatively.

Virtue however, energizes by itself, and adorns and perfects wholes. And on this account, the universe having participated of soul, immediately also participates of virtue. “For the demiurgus, says Timæus, having placed soul in the middle, extended it through the universe, and besides this surrounded the body of it externally with soul as with a veil, and causing circle to revolve in circle, constituted heaven one, alone and solitary, but through virtue able to converse with itself, and being in want of no other thing, but sufficiently known and friendly itself to itself.” At one and the same time therefore the world is animated, lives through the whole of its life according to virtue, and possesses from the virtues as its highest end, friendship with itself, and an all-perfect knowledge of itself. For it is itself sufficiently known and friendly to itself through virtue.

Moreover, nature also is consubsistent with the generation of body. For the demiurgus generates body through necessity, and fashions it together with its proper life. And on this account, shortly after, having constituted partial souls, he shows to them the nature of the universe, and the laws of Fate. For in consequence of possessing the cause of total Nature and Fate, he also exhibits these to souls. For the demiurgus is not converted to things posterior to himself, but primarily contains in himself the things which are exhibited, and unfolds to souls the powers of himself. Hence, the paradigm of all Nature, and the one cause of the laws of Fate pre-subsist in him. For the fountain of Nature, is called the first Fate by the Gods themselves. “You should not look upon Nature, for the name of it is fatal.” Hence also, Timæus says, that souls at one and the same time see the laws of Fate, and the nature of the universe, viz. they see as it were mundane Fate, and the powers of it. And the Elean guest in the Politicus, denominates the motive cause of the more physical circulation of the universe, Fate. For he says that “Fate and connate desire convolve the world.” And the same person likewise clearly acknowledges that the world possesses this power from the demiurgus and father. For he says that all the apparent arrangement and circulation are derived from Jupiter. It is demonstrated therefore, that according to these three causes of the vivific Goddess which are co-arranged with the demiurgus, the world is perfected by him, viz. according to the fontal Crater, the fountain of the virtues, and the first-effective cause of nature.

It is likewise manifest that again in these things Plato does not refuse to employ the name of fountain. For in the Laws he calls the power of prudence which is essentially inherent in souls, and which is productive of the virtues in us, the fountain of intelligence. And he also says, that two other fountains are imparted to us by nature, viz. pleasure and pain. As, therefore, we before demonstrated that souls are called the fountains of motions, on account of the one fountain of them, of which they participate, thus also when Plato calls the first progeny of Nature fountains, it is obvious to every one, that he will permit the exempt cause itself of them to be denominated a fountain. After the same manner, likewise, since he magnificently celebrates the essential power of virtue in us, as the fountain of intelligence, he will not be compelled to hear a name which does not at all pertain to his philosophy, if some one should be willing to denominate, the first monad of the virtues, a fountain. But where shall we have the name of fountain posited by him in the intellectual Gods? In the Cratylus, therefore, he says that Tethys is the occult name of a fountain, and he calls Saturn himself and the queen Rhea fluxions. For these divinities are rivers of the intelligible fountains, and proceeding from fountains placed above them, they fill all the natures, posterior to themselves with the prolific rivers of life. And the Crater itself likewise is fontal. The Gods, therefore, also denominate the first-effective causes of partial natures, fontal Craters. These things, however, we shall more fully investigate elsewhere. Let it be considered also, that we have here sufficiently examined the particulars concerning the demiurgic monad, according to the narration of Plato.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #135 on: February 24, 2017, 02:15:54 am »
CHAPTER XXXIII.   
In the next place, let us survey those causes and leaders of uncontaminated purity, and see if Plato any where appears to remind us of this order of Gods, and of the inflexible power proceeding from them to all the divine genera. For the. first-effective triad of the immutable order, is united to the triad of the intellectual kings and the progressions of the former are co-divided with the monads of the latter. And the summit of the triad, and as it were, the flower of the inflexible guard of wholes is united to the first intellectual king. But the middle centre of the triad, is in a kindred manner conjoined to the second intellectual king, proceeds together with him, and subsists about him. And the extremity of the whole triad is connected with the third intellectual king, is converted with him to the principle [of the intellectual order,] and together with him is convolved to the one union of the father of all the intellectual Gods. And after this manner, indeed, the three unpolluted guardians of the intellectual fathers, are monadically divided. But together with this division they have also an hypostasis united to each other. All of them, likewise, are in a certain respect in each of the fathers, and all of them energize about all. And after a certain manner indeed according to their proper hypostasis, they are divided from the fathers; but after another manner they are impartibly assumed with them, and at one and the same time they are allotted an equally dignified order with the father, and appear to possess an essence subordinate to them.

Such, therefore, being their nature, they preserve, indeed, the whole progressions of the fathers undefiled, but supply them with inflexibility in their powers, and immutability in their energies. They are suspended, however, from total purity. And if some of the ancients have in any of their writings surveyed in intellect that which always subsists with invariable sameness, which receives nothing into itself from subordinate natures, and is not mingled with things. inferior, they celebrate all such goods as these, as pervading to intellect, and other natures, from these Gods. For the oration in the Banquet of Plato, celebrates in a remarkable manner the immiscibility of the divine essence with secondary natures; and that which transcends the whole of things in purity and immutable power, arrives to the Gods through the guardian cause. And as the intellectual fathers, are the suppliers of prolific production, both to all other things, and to the inflexible Gods, thus also, the undefiled Gods, impart the power of purity, both to the fathers, and to the other divine orders. At one and the same time, therefore, the three unpolluted Gods subsist with the three intellectual kings, are the guardians of the fathers themselves, establish about them an immutable guard, and firmly fix themselves in them. Hence also, the Athenian guest, as he arranges and adorns his polity through the best analogy, through which, the demiurgus binds and constitutes the whole number [of the elements,] so likewise he appoints a guard to all the inhabitants of the region, that nothing, as much as possible, may be without defence; imitating in this the intellectual Gods themselves who guard all things by the undefiled leaders. And it appears to me that on this account he calls the rulers [of his polity] guardians of the laws, or [simply] guardians, because the inflexible guardians are consubsistent with the intellectual leaders of the whole Worlds.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #136 on: February 24, 2017, 02:17:43 am »
CHAPTER XXXIV.   
These arguments, however, will be more remote from that divine triad, and are referred to it from ultimate images. But perhaps omitting these, we may abound with greater conceptions, and more conducive to the investigation of the thing proposed, and speculating together with Plato the divine genera, we may discover how he also celebrates this order of Gods, and constitutes them together with the three kings that are now discussed, just as by other theologists also, we are mystically instructed in the truth concerning them. In the fable therefore of Protagoras, Plato indicating to us the exempt watch-tower of Jupiter, and the transcendency of his essence which is unmingled with all secondary natures, through which be is inaccessible and unrepealed to the partible genera of Gods, refers the cause of this to his immutable guard, and the defensive order by which he is surrounded. For on account of this, all the demiurgic powers indeed are firmly established in themselves. But all the forms [that are in him] are according to supreme transcendency exempt from secondary natures. And in short, the demiurgic intellect [through this order] abides after its accustomed manner. For the fable says that the guards of Jupiter are terrible to all things And on this account such [partible] genera of Gods (one of which also Prometheus is) cannot be immediately conjoined with the undefiled and Olympian powers of the demiurgus. If, therefore, Socrates himself in the form of a fable clearly delivers to us the guard about the demiurgus, is it not through these things evident that the guardian genus is consubsistent with the intellectual Gods? For as the Oracles say, that the demiurgic order is surrounded with a burning guard, thus also Plato says that guards stand round it, and defend inflexibly the summit of it exempt from all secondary natures.

But in the Cratylus, Socrates unfolding through the truth which is expressed in names, who Saturn is, demonstrates indeed his peculiar hyparxis, according to which he subsists as the leader of the total intellectual orders. He likewise unfolds to us the monad of the unpolluted order, which is united with Saturn. For Saturn, as he says in that dialogue, is a pure intellect. For, he adds, the koron of him, does not signify his being a boy, but the purity, and incorruptible nature of intellect. After an admirable manner therefore, the fabricator of these divine names, has at one and the same time conjoined the Saturnian peculiarity, and the first monad of the unpolluted triad. For the union of the first father with the first of the unpolluted Gods, is transcendent, and hence this inflexible God is called silent by the Gods, is said to accord with intellect, and to be known by souls according to intellect alone; because he subsists in the first intellect according to one union with it Saturn therefore, as being the first intellect, is defined according to its proper order, but as a pure and incorruptible intellect, he has the undefiled conjoined in himself. And on this account, he is the king of all the intellectual Gods. For as intellect he gives subsistence to all the intellectual Gods, and as a pure intellect, he guards the total orders of them. The two fathers therefore, [Saturn and Jupiter] are shown by the words of Plato to be co-arranged with the immutable Gods, according to union indeed, the first, but according to separation the third.

If you are willing however, to survey the one inflexible guard of them with respect to each other, according to which the third father is stably in the first, as being the intellect of him, and energizing about him, again direct your attention to the bonds in the Cratylus, of which indeed, partible lives, and the lives deprived of intellect, and which are stupidly astonished about matter, are unable to participate. But a divine intellect itself, and the souls which are conjoined to it, participate of these bonds according to an order adapted to them. For the Saturnian bonds, appear indeed to bind the mighty Saturn himself, but in reality, they connect about him in an undefiled manner the natures that throw the bonds around him. For a bond is the symbol of the connective order of the Gods, since every thing which is bound is connected by a bond. Again therefore from these things, the guardian good which extends from the connective Gods to the intellectual kings is apparent, since it unites, and collects them into one. For a bond guards that which is connected by it. But the immutable Gods inflexibly preserve their own appropriate orders. For the guardship of these Gods is twofold; the one indeed, being primary and uniform, and suspended from the triad of the connective Gods; but the other being co-existent with the intellectual kings, and defending them from a tendency to all secondary natures. For all the intellectual fathers ride on the unpolluted Gods, and are established above wholes, through their inflexible, undeviating, and immutable power.

If however, it be not only necessary that these two fathers should participate of this guardian order, but that the middle vivific deity of them should be allotted a monad of the immutable Gods coordinate to herself, it is indeed necessary that the first [guardianship] of the unpolluted leaders in the intellectual fathers, should be triadic, and should have the same perfect number with the three intellectual Gods. It is likewise necessary that the first of these leaders should be stably united to the first [of the intellectual kings]; but that the second should in a certain respect be separated from the second of these kings, together with a union with him. And that the third should now be entirely separated from the third king. And thus the unpolluted proceeds conformably to the paternal order, and is after the same manner with it triadically divided. The first of the unpolluted Gods likewise guards the occult nature of Saturn, and the first-effective monad which transcends wholes, and establishes perfectly in him the causes that proceed from, and again return to him. But the second, preserves the generative power of the queen Rhea, pure from matter, and undefiled, and sustains from the incursions of secondary natures her progression to all things, on which she pours the rivers of life. And the third preserves the whole fabrication of things established above the fabrications, and firmly abiding in itself. It likewise guards it so as to be inflexible, one, and all-perfect with respect to the subjects of its providential case, and expanded above all partial production.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #137 on: February 24, 2017, 02:19:24 am »
CHAPTER XXXV.   
Let us now then from this indefinite and common doctrine about these Gods, adduce the Grecian rumour concerning it, as delivered to us by Plato, and demonstrate that he as far as to the very names follows the theologists of the Greeks, just as in the mystic theory of the three kings, and the narration of the unpolluted Gods, he does not depart from their interpretation. For who that is in the smallest degree acquainted with the divine wisdom of the Greeks, does not know that in their arcane mysteries, and other concerns respecting the Gods, the order of the Curetes, is in a remarkable manner celebrated by them, as presiding over the undefiled peculiarity, as the leader of the goddess [[Rhea,] and as binding in itself the guardianship of wholes? These Gods therefore, are said to guard the queen Rhea, and the demiurgus of wholes, and proceeding as far as to the causes of partible vivification and fabrication, to preserve the Proserpine and Bacchus which are among these causes, exempt from secondary natures, just as here [i.e. in the intellectual order], they defend the vivifications of total life, and the first-effective monads of all-perfect fabrication. Not only Orpheus therefore, and the theologists prior to Plato knew this Curetic order, and knowing, venerated it, but the Athenian guest also in the Laws celebrates it. For he says, that the armed sports of the Curetes in Crete, are the principal paradigms of all elegant motion. And now, neither is he satisfied with having mentioned this Curetic order, but he also adds the one unity of the Curetes, viz. our mistress Minerva, from which the mystic doctrine also of theologists prior to him, suspends the whole progression of the Curetes. He likewise, surrounds them above with the symbols of Minerva, as presiding over an ever-flourishing life, and vigorous intellection; but beneath, he manifestly arranges them under the providence of Minerva. For the first Curetes indeed, as being the attendants of the intelligible and occult Goddess, are satisfied with the signs that proceed from thence; but those in the second and third orders, are suspended from the intellectual Minerval monad.

What then is it, that the Athenian guest says concerning this monad, which converts to itself in an undefiled manner the Curetic progressions? “The core (κορη) i.e. virgin, and mistress that is with us, being delighted with the discipline of dancing, did not think it proper to play with empty hands; but being adorned with an all-perfect panoply, she thus gave perfection to dancing.” Through these things therefore, the Athenian guest clearly shows the alliance of the Curetic triad to the Minerval monad. For as that triad is said to sport in armour, so he says that the Goddess who is the leader of them [i.e. of their progression] being adorned with an all-perfect panoply, is the source to them of elegant motion. And as he denominates that triad Curetic, from purity, so likewise he calls this goddess Core, as being the cause of undefiled power itself. For koron (το κορον) as Socrates says in the Cratylus, signifies the pure and incorruptible. Whence also the Curetes are allotted their appellation, as presiding over the undefiled purity of the Gods. And the monad of them is particularly celebrated as a mistress and as Core [a virgin] she being the supplier of an inflexible and flourishing dominion to the Gods. The word koron therefore, as we have said, is a symbol of purity, of which these Gods are the primary leaders, and according to which they are participated by others. But their being armed, is a symbol of the guardian power according to which they connect wholes, guard them exempt from secondary natures, and preserve them established in themselves. For what other benefit do men derive from arms except that of defence? For these are in a particular manner the safeguard of cities. Hence fables also ascribing to the unpolluted Gods an unconquerable strength, give to them an armed apparatus. Hence adorning the one unity of them with an all-perfect panoply, they establish it at the summit of the progression of these Gods. For the all-perfect precedes things which are divided according to parts, and the panoply exists prior to the partible distribution of guardian powers. And it appears to me that through these particulars Plato again asserts the same things as were afterwards revealed by the Gods. For what they denominate every kind of armour, this Plato celebrates as adorned with an all-perfect panoply. [For the Gods say,] “Armed with every kind of armour, he resembles the Goddess.” For the all-perfect in the habit of Pyrrhich arms, and the undefiled in power, pertain, according to Plato, to the Minerval monad; but according to the narration of the Oracles they pertain to that which is furnished with every kind of arms.

Farther still, rhythm and dancing are a mystic sign of this deity, because the Curetes contain the undefiled power of a divine life; because they preserve the whole progressions of it always arranged according to one divine boundary; and because they sustain these progressions from the incursions of matter. For the formless, the indefinite, and the privation of rhythm, are the peculiarities of matter. Hence, the immaterial, the definite, and the undefiled, are endued with rhythm, are orderly, and intellectual. For on this account, the heavens also are said to form a perpetual dance, and all the celestial orbs participate of rhythmical and harmonious motion, being filled with this power supernally from the unpolluted Gods. For because they are moved in a circle they express intellect, and the intellectual circulation. But because they are moved harmonically, and according to the first and best rhythms, they participate of the peculiarity of the guardian Gods. Moreover, the triad of the unpolluted leaders is suspended from the summit of the intellectual Gods. And that it proceeds from this summit, Plato himself teaches us, by placing the first cause of purity in Saturn the king of all the intellectual hebdomad. For purity (το κορον) is there primarily, as he informs us in the Cratylus, and the first-effective cause of purity, preexists unically in Saturn. For on this account also, the Minerval monad, is called Core (a virgin) and the Curetic triad is after this manner celebrated, being suspended from the purity in the intellectual father.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #138 on: February 24, 2017, 02:21:01 am »
CHAPTER XXXVI.   
Concerning the undefiled leaders, thus much we have had to say, according to the narration of Plato. The monad therefore, now remains, which closes the number of all the intellectual hebdomad, and is the first arid uniform cause of all division, which must in the next place be discussed by us. The sections therefore, of the intellectual Gods which are celebrated by all the wise in divine concerns among the Greeks, and which obscurely signify the separations in those Gods, are effected in them through the seventh monad, which is the cause of division, and according to which they separate themselves from the Gods that are placed above them, proceeding into another order, are allotted a union exempt from subordinate natures, and by themselves have definite order and a progression bounded according to number. Plato however, allows indeed poets that are inspired by Phoebus, to signify things of this kind obscurely and mystically; but he excludes the multitude from hearing these things, because they believe without examination in the fabulous veils of truth. And this is, what Socrates reprobates in Euthyphron, who was thus affected in consequence of being ignorant of divine concerns. According to the divinely-inspired intellect of Plato therefore, transferring all such particulars to the truth concerning wholes, and unfolding the concealed theory which they contain, we shall procure for ourselves the genuine worship of a divine nature. For Socrates himself in the Cratylus, unfolds to us the Saturnian bonds, and their mystic meaning, and in a remarkable manner demonstrates that the visions of those ancient and illustrious men do not fall off from the truth.

After the same manner therefore, he will permit his friends to assume intellectual sections, and the power which is productive of these, according to divinely-inspired conceptions, and will suffer them to survey these together with bonds in the intellectual Gods. Farther still, the fable in the Gorgias, in a clearer manner separates the empire of Jupiter from the Saturnian kingdom, and calls the former the second from, and more recent than the latter. What is the cause, therefore, which separates these paternal monads? What intellectual power produced the intellectual empire from that which is exempt from it? For it is necessary that there should be with the Gods themselves the first-effective fountain of division, through which Jupiter also separates himself from the monad his father, Saturn from the kingdom of the Heaven, and the natures posterior to Jupiter, proceeding into an inferior order, are separated from his all-perfect monad.

Moreover, the demiurgus himself in the production of the genera posterior to himself, at one and the same time is the cause to them of union, and the source of their all-various divisions. For fabricating the soul one whole, he separates it into parts, and all-various powers. And in the Timæus where the demiurgus is said to do this, Plato himself does not refuse to call these separations, and essential divisions, sections. He likewise cuts off parts from thence, places them in that which is between these, and again separates parts from the whole, and thus the mixture from which he had cut off these parts, was now wholly consumed. Is it therefore any longer wonderful that the framers of fables should denominate the divisions of the intellectual leaders, sections, since even Timæus himself who does not devise fables, but indicates the essential progression of souls into multitude, uses as a sign the word section? And does not also Plato in the greatest degree accord with the highest of theologists, when he delivers to us the demiurgus glittering with intellectual sections? As therefore the demiurgus, when producing the essence of souls, constitutes it according to true being, when generating life, he generates it according to the life which is in real beings, and produces the intellect which is in souls according to the intellect which is in himself,—thus also when cutting the essence of the soul from itself, and separating it, he energises according to the sections and separations which are in the intellectual order, and according to the one and intellectual cause of them. According to Plato, therefore, there is a first monad of the total divisions in intellectuals, and together with the twofold triads, I mean the paternal and the undefiled, it gives completion to the whole intellectual hebdomad. And we, following Plato, and other theologists, concede the same things.

Arius Didymus

  • Administrator
  • Sr. Member
  • *****
  • Posts: 309
  • Karma: +0/-0
  • Gender: Male
  • Wot?
  • Location: Weirton, West Virginia
    • View Profile
Re: Proclus "On The Theology of Plato"
« Reply #139 on: February 24, 2017, 02:23:09 am »
CHAPTER XXXVII.   
Let us now, however, return to the beginning, and demonstrate that Parmenides delivers the same things concerning this intellectual hebdomad, and that he produces this hebdomadic aiōn (eternity) and the peculiarity of the Gods which is intellectual alone, in continuity with. the triple orders of the intelligible, and at the same time intellectual Gods. And, in the first place, let us survey what he says concerning the father of the intellectual Gods, and the undefiled power which is co-arranged with him. For after the threefold figure, and the order of the Gods which perfects all things, that which is in itself and in another, becomes apparent. These things, however, are demonstrated to be signs of the intellectual summit of the intellectual monads. For the first father of the Gods in this order, at one and the same time is allotted a paternal transcendency with respect to those posterior to him, and is the intellect of the first intelligibles. For every imparticipable intellect is said to be the intellect of the natures prior to itself, and towards them, from whom it is produced, it has an intellectual conversion, and in them as first-effective causes it establishes itself. Whence also the demiurgic intellect is the intellect of the natures above itself, and proximately indeed of its own father, from which likewise it proceeds, but eminently of the intelligible unities beyond [Saturn].

The first king, therefore, in intellectuals, is both an intellectual father, and a paternal intellect. He is, however, the intellectual father indeed of the Gods that proceed from himself; but he is the paternal intellect of the intelligibles prior to himself. For he is indeed intellectual essentially; but he has an intelligible transcendency in intellectuals; because he is also established analogous to the unknown order of the intelligible, and at the same time, intellectual Gods, and to the occult order of the intelligible triads. And as they are expanded above the triadic hypostases of the Gods posterior to themselves, thus also the father of intellectuals, is a father expanded above the whole intellectual hebdomad, in consequence of being a paternal intellect. And analogously to the above-mentioned orders of Gods, he establishes himself in them, and is filled from them with paternal and intelligible union. On this account also, he is occult, shuts in himself the prolific powers of himself, and producing from himself total causes, he again establishes them in, and converts them to himself.

These things, therefore, Parmenides also indicating, magnificently celebrates this order by these twofold signs, and characterizes the first king and father of the intellectual Gods through these peculiarities. For he is in himself, and in another. For so far indeed as he is a total intellect, his energy is directed to himself, but so far as he is in the intelligibles prior to himself, he establishes in another the all-perfect intelligence of himself. For, indeed, this subsistence in another, is more excellent than the subsistence of a thing in itself; since, as Parmenides himself concludes, the subsistence of Saturn in another, pertains to him according to whole, but the subsistence of him in himself, according to parts. Where, therefore, does the another pre-exist? And to what order of the Gods prior to Saturn does it belong? Or is not this also divinely unfolded by our preceptor? For he says that this another, remarkably pertains to that order, according to which the power of difference first shines forth, being the progeny of intelligible and paternal power. Hence in the first triad the another was occultly, so far as power also had there an occult subsistence; but it particularly shines forth in the first order of the intelligible, and at the same time, intellectual Gods. For there the first difference, the feminine nature of the Gods, and the paternal and unvocal power subsist.

[Saturn therefore] who is the first of the intellectual fathers being intelligible, so far as he is a whole, establishes himself in the intelligible triads prior to himself, from which also he is filled with united and occult goods. And on this account he is said to be in another. With respect to those triads indeed, the another is occultly and according to cause in the intelligible [i. e. in the first triad] of intelligibles; but according to essence in the intelligible of the intelligible, and at the same time, intellectual Gods. All intelligibles therefore are united; the intelligible indeed of the intelligible and intellectual Gods being united to the intelligible of the intelligibles prior to intellectuals; but the intelligible of intellectuals, to both. And the subsistence indeed in another, adheres to the difference which is according to unical number. But unical number is suspended from the occult union of the one being; on which account also it is unical.

Farther still, we also say, that there is a twofold conversion in those orders, the one indeed being towards themselves, but the other towards the causes of them, (for it neither was nor will be lawful for divine natures, to convert themselves in any respect to natures posterior to themselves). And the intelligible Gods generate all things stably; but the intelligible and intellectual Gods who illuminate imparticipable life, impart the original cause of progression to all things; and the intellectual Gods arrange and adorn wholes according to conversion. Hence, it is indeed necessary that the summit of intellectuals which pours forth from itself the whole and all-perfect form of conversion, should be characterized by both the convertive symbols, and should be at one and the same time converted to itself, and to the natures prior to itself. Hence, because indeed, it is converted to itself, it is in itself; but because it is converted to the intelligible orders beyond itself, it is in another. For the another is more excellent than the whole intellectual order. As, therefore, the summit of intelligibles primarily subsists according to the intelligible peculiarity itself, and is firmly established above wholes; and as the summit of intelligibles and intellectuals primarily unfolds the peculiarity of this order, subsisting according to divine diversity, and being to all things the cause of all-various progressions;—thus also the intelligible deity of intellectuals, exhibits from himself according to union the twofold forms of conversion, being indeed in another according to the more excellent form of conversion, but in himself according to the less excellent form. For to be converted to himself is inferior to the conversion to more excellent natures.

Again, therefore, the subsistence in another, is the illustrious prerogative of the intelligible and paternal peculiarity. For the another is intelligible, and difference was the power proceeding from the intelligible fathers, and from the natures firmly established in them. Hence, that which is comprehended in this power, and is filled from it, is paternal and intelligible. But the subsistence of a thing in itself is the proper sign of the unpolluted monad. For as we have before observed, the summits of the two intellectual triads are conjoined. And the monad of the guardian triad has eternally established itself in the paternal monad, and again establishes in, and converts to itself the natures which have proceeded from itself. And the first intellectual father is indeed father on account of himself, but on account of the unpolluted [monad,] he comprehends in himself the genera of himself, stably recalls them [when they have proceeded from him] to himself, and in his own allness contains the intelligible multitudes of intellectuals in unproceeding union with their monad.

The first leader, therefore, of the guardian order subsists in conjunction with the father. And the father indeed comprehends the unpolluted cause, but is comprehended by the first intelligibles. And as he is intelligibly established in them, so likewise he has established in himself, and constituted about himself, the one summit of the inflexible Gods. In the Parmenides, therefore, also the same God appears to us to be a pure intellect. Because, indeed, he is intellect, being extended to the intelligible place of survey, and on this account being in another, so far as he is wholly established in it. But again, because he is pure and immaterial, being converted to himself, and shutting in himself all his own powers. For the parts of this wholeness, are more partial powers, which hasten indeed to a progression from the father, but are on all sides established and comprehended by the wholeness. And the wholeness itself is a deity, connectedly containing in itself intelligible parts, being parturient indeed with intellectual multitude, generating all things stably, and again embosoming and collecting to itself its progeny, and as the more tragical fables say, absorbing and depositing them in itself For the progeny of it are twofold; some indeed, being, as it were, analyzed into it; but others being divided from it. And some abiding in it through the first unpolluted monad; but others proceeding according to the prolific cause of the intellectual Gods, surmounting the union of the father, and being the primary leaders of another order, and of the arrangement and ornament of secondary natures. The first order therefore of the intellectual Gods, is thus delivered to us by Parmenides.

 

Related Topics

  Subject / Started by Replies Last post
0 Replies
34 Views
Last post February 19, 2017, 11:55:20 pm
by Arius Didymus
19 Replies
129 Views
Last post February 24, 2017, 05:47:43 am
by Arius Didymus

+-Recent Topics

A STATE OF SELFISH CONTENTMENT by MORTALSFOOL
January 31, 2018, 06:57:37 pm

Today I... by surreptitious57
April 29, 2017, 07:58:02 pm

Video Blocks by Arius Didymus
April 07, 2017, 06:21:07 pm

Truth about TED talks by Arius Didymus
March 28, 2017, 07:31:45 am

Freedom Of Speech Dead In UK by Arius Didymus
March 25, 2017, 09:40:40 pm

KT VIDEO REVIEW by surreptitious57
March 20, 2017, 03:56:07 am

Flux Untology by Satyr
March 15, 2017, 06:27:10 am

Oh no, the ILP supertroll just signed up :( by Arius Didymus
March 14, 2017, 08:48:20 pm

EPISTEMOLOGICAL TOOLS by surreptitious57
March 07, 2017, 04:26:11 pm

The Young Turks Support Incest by Arius Didymus
March 06, 2017, 02:34:06 pm