CHAPTER I.

PROCLUS

ON

THE THEOLOGY OF PLATO.

_Proc._ _Vol. II._ _a_

THE

SIX BOOKS OF PROCLUS

The platonic Successor,

ON THE THEOLOGY OF PLATO,

TRANSLATED FROM THE GREEK;

TO WHICH

A SEVENTH BOOK IS ADDED,

IN ORDER TO SUPPLY THE DEFICIENCY OF ANOTHER BOOK ON THIS SUBJECT,

WHICH WAS WRITTEN BY PROCLUS, BUT SINCE LOST.

ALSO, A TRANSLATION FROM THE GREEK OF

PROCLUS’ ELEMENTS OF THEOLOGY.

TO WHICH ARE ADDED

A TRANSLATION OF THE TREATISE OF PROCLUS,

On Providence and Fate;

A TRANSLATION OF EXTRACTS FROM HIS TREATISE, ENTITLED,

TEN DOUBTS CONCERNING PROVIDENCE;

AND

A TRANSLATION OF EXTRACTS FROM HIS TREATISE

ON THE SUBSISTENCE OF EVIL;

_As preserved in the Bibliotheca Gr. of Fabricius_.

BY THOMAS TAYLOR.

Αλλ’ εστιν, εστι, καν τις εγγελα λογῳ,

Zευς, xαι θεοι, βροτεια λευσσοντες παθη.

_Euripides._

There are, there are, though laugh the scoffer may,

Jove and the Gods, who mortal ills survey.

ωσπερ εισι θεoι πολλοι, και κυριοι πολλοι.

Corinth, I, Cap. 8. v. 5.

As there be GODS many, and LORDS many.

TWO VOLUMES.

VOL. II.

LONDON:

PRINTED FOR THE AUTHOR,

_By A. J. Valpy, Tooke’s Court, Chancery Lane_.

AND SOLD BY MESSRS. LAW AND Co.; LONGMAN AND Co.; BALDWIN AND Co.;

AND ALL OTHER BOOKSELLERS.

1816.

PROCLUS,

THE PLATONIC SUCCESSOR,

ON

The Theology of Plato.

BOOK VI.

CHAPTER I.

The hebdomatic _aion_ (eternity) therefore, of the intellectual

Gods has been through these things celebrated by us, following the

mystic conceptions of Plato. But after this, let us in the next place

contemplate the multiform progressions of the ruling orders, and refer

the one union of them to the intellectual theory of Parmenides. For

this order is woven together in continuity with the demiurgus and

father of wholes, proceeds from, is perfected by, and converted to

him, according to his perfective power. Hence also, it is necessary to

connect the narration about the governors of the universe, with the

discussion concerning the demiurgus, and to assimilate words to the

things of which they are the interpreters. For all the series of the

ruling Gods, are collected into the intellectual fabrication as into a

summit, and subsist about it. And as all the fountains are the progeny

of the intelligible father, and are filled from him with intelligible

union, thus likewise, all the orders of the principles or rulers, are

suspended according to nature from the demiurgus, and participate

from thence of an intellectual life. And let no one be offended with

me, on hearing in this place the names of fountain and principle, nor

accuse these names, as not at all pertaining to Plato. For, as we have

before observed, Plato does not leave unnoticed any one of these mystic

names. But in his discussions about souls, when he denominates them the

fountains and principles of motion, he at the same time indicates the

difference between the peculiarity of fountain, and the peculiarity of

principle, and the inferiority of principle with respect to the exempt

transcendency of fountain.

He likewise manifests that the self-vital extends to all things as far

as to soul, from fountain; but the unbegotten from principle. And this

is because the fontal genus indeed of the Gods is self-begotten, and

first-effective, and produces other things from itself; but the ruling

genus of the Gods, and which has the relation of a principle, though

it proceeds from the fountains, and is allotted a more partial order

among beings, yet it is expanded above every thing which is generated,

and neither is in a certain respect connected with generated natures,

nor communicates with a sensible nature. For the mundane Gods, indeed,

are in a certain respect generated; whence also, they are denominated

generated by Timæus, and this whole world is likewise called by him

a generated god. But the ruling Gods, and who have the relation of

principles, are perfectly exempt from generated natures, and are not

co-arranged with them. Hence also, the unbegotten is most particularly

adapted to them. Those Gods, however, who preside over the liberated

dominion being the media between the unbegotten and generated Gods,

come into contact indeed with the latter, but do not give completion to

the choir of mundane Gods. Hence, they are in a certain respect both

generated and unbegotten. The Gods, therefore, who are the summits of

supermundane natures, and the rulers of wholes, are alone allotted an

unbegotten subsistence in the orders that proceed from the demiurgus.

Hence, likewise, this peculiarity is from thence derived to souls.

For, as Plato says, principle is unbegotten. For it is necessary that

every thing which is generated should be generated from a principle,

but that the principle should not be generated from any thing.

At the same time, therefore, it is manifest through these things,

how the [ruling] principles proceed from the Gods prior to them. For

they are not allotted a progression from them according to motion,

nor in short, according to mutation; but the orders of the ruling

Gods subsist by their very being, according to their prolific power,

and unenvying and exuberant will; and the self-begotten power of the

intellectual Gods, gives to the principles also the first generation

from itself. Whether, therefore, some one is willing to adopt these, or

other names of the divine orders, we shall consider it as a thing of

no consequence. But receiving the peculiarity of them, whatever it may

be, according to the rumours of theologists, we shall transfer their

mystic tradition to the Platonic narration. For thus we shall make the

investigation of what follows conformable to what has been before said,

and what we assert will be adapted to the things themselves.

CHAPTER II.

Again therefore, let us assume the principles of the science concerning

these Gods, and demonstrate that the theory pertaining to them is

consequent to the first causes. The intelligible Gods therefore,

surpass wholes according to supreme transcendency, and primarily

participate the union and divine light, in which all the Gods perfectly

establish their hypostases. They likewise unically produce all things

from themselves, according to the paternal and exuberant will of the

communication of good, and pre-establish in themselves occultly the

first effective causes of secondary natures. For the whole and common

measures of forms presubsist in them, and they comprehend according to

one cause the uniform genera of being, and prior to these, bound and

infinity, from which the superessential orders of the Gods generate all

beings.

But in the second rank after these, the intelligible and at the

same time intellectual Gods subsist, being divided indeed according

to the same number, and preserving the measure of the all-perfect

triad in a second order, but producing into multitude the unities of

intelligibles, and transferring the unical boundaries of those triads

into essential hypostases, and which participate of _the one_.

Instead of powers however, which are whole, without separation, and

occult, they are transferred into divided causes, and which proceed far

from _the one_.

Again, in the third rank after the intelligible Gods, those that are

called intellectual are arranged at one and the same time indeed,

proceeding into an order diminished with respect to that which is

prior to it, and changing the number according to which they subsist.

For instead of the perfective triads, they are intellectually divided

according to hebdomads. And with respect to the hebdomads, the division

of them into two triads, is supernally derived from the first triads;

but the terminations of them into monads, express the ends of those

orders. For every thing which is the peculiarity of difference and

multitude, proceeds from thence to all the genera.

Again therefore, from these, the multiform orders of the ruling

principles are generated, being divided indeed analogous to all the

intelligible Gods, and to those that are prior to these intellectual

Gods, viz. to those that are called intelligible and at the same

time intellectual. They have however, their proximate and peculiar

hypostasis from the one fabrication; but their united generation

together with intellectuals, from the third triad of intelligibles. For

that all-perfect cause produces also from itself, the whole orders of

the Gods. Hence likewise Parmenides denominates it infinite multitude,

as unfolding into light all the genera of being, and all the orders of

divine natures, and as being sufficient through one all-perfect power

to the generation of wholes.

Farther still, we may also assert this of these leading and ruling

Gods, that the intellectual monads make their progression according

to imparticipable intellect, in the same manner as the Gods prior to

them illuminate imparticipable life, and prior to all things, the

intelligible Gods constitute about themselves truly existing and

intelligible essence. For every God is participated indeed by beings,

and on this account falls short of the unity which is imparticipable

and exempt from all things. But a different deity proceeds according

to a different peculiarity. And some of the Gods indeed, being

defined according to the ineffable good itself, comprehend the

intelligible causes of wholes. But others produce the vivific powers,

and connectedly contain the first genera of the Gods. Others again,

unfold into light all the intellectual involutions, and preside over

the participants of the unities that produce divided hypostases.

Since therefore, the intellectual Gods primarily subsist according

to imparticipable intellect, and on this account are denominated

intellectual, the orders that first proceed immediately after them,

illuminate the summit of participated intellect, and are intellectual

indeed, as with reference to the inferior orders, and which are now

divided according to providential energies about the world. But they

are secondary to the first intellectuals, and are allotted a more

partial government; just as the first of intellectuals, are indeed

intelligible with respect to the Gods produced from them, but fall

short of the union of first intelligibles. As therefore, they unfold

into light the first and imparticipable life, which the intelligible

monads pre-established in themselves according to cause only, and

occultly; (for all the causes of wholes are pre-assumed there according

to one ineffable union) after the same manner also, these Gods, shining

forth the first of the intellectuals, express the Gods from whom they

derive their subsistence, and are intellectual indeed, but produce the

pure, uniform, and total hyparxis of the fathers, into a secondary,

and multiplied progression, which is divided about themselves, and

into a diminution of essence. By first emissions also from the

first-effective, and self-subsistent fountains, they shine forth

similarly to the intellectual Gods.

Hence also, they bind to themselves the ruling and generative causes

of all the partial orders, and which exist prior to these orders both

in dignity and power. And in short, they have the same transcendency

with respect to the other Gods [subordinate to them,] which the

intelligible Gods have to those that are produced from them. For the

intelligible Gods being expanded above all the intellectual genera,[63]

have pre-established the intelligible hyparxis, by itself, unmingled

and pure; and these ruling Gods have also established in themselves

the supermundane union, and this peculiarity perfectly exempt from

mundane natures. And as in the imparticipable and total hypostases,

there is indeed, the intelligible genus, itself by itself; there is

also the intellectual which is foreign from this; and there is that

which is collective of both, which is celebrated as subsisting in

the middle, and is denominated intelligible and at the same time

intellectual,--thus also, in these partial orders, the peculiarity

of the supermundane Gods, pre-exists by itself exempt from the parts

of the universe, unco-ordinated with this world, and on all sides

comprehending it according to cause.

But the essence of all the mundane Gods is allotted the third

order, being proximately carried as in a vehicle in the parts of

the world, giving completion to this one and only begotten God,

and connectedly-containing the different progressions in it. The

government however of the liberated Gods is allotted the middle bond

of the extremes, possessing sovereign authority over all [mundane]

natures, and in a certain respect communicating with the divisions

about the world, but unitedly ascending at the same time into many of

its parts, and collecting the divided numbers of the mundane Gods into

unical bounds, and more simple causes. Every genus likewise, of the

mundane Gods is spread under this liberated order, being on all sides

connected, contained, and perfected by it, and filled with the first

of goods. If therefore, there is any thing supermundane in the Gods,

and if it imparts a certain definite hyparxis of essence to them, and

defines a certain peculiarity of powers and a transcendency of order by

itself, we must admit that it primarily subsists in the ruling Gods,

being derived to them from the intellectual fathers, unmingled with

a mundane nature. And this supermundane order indeed is universal,

as with reference to all the partible rivers of the Gods, but it is

partial, as with reference to the all-perfect, one and whole kingdom of

the intellectual Gods. For it is everywhere necessary that the leading

causes of secondary orders, should be in a certain respect assimilated

to the terminations of the orders established above them.

And thus the progression of the Gods is one and continued, originating

supernally from the intelligible and occult unities, and ending in the

last division of a divine cause. For, as in sensibles the most gross

and solid bodies, are not immediately connascent with the etherial

expanse, but those which are simple and more immaterial than others,

are proximately spread under the celestial periods, and of containing

bodies, those which are primarily[2] contained, are allotted a greater

communion than those which are situated remotely, and are conjoined

to them through other media; thus also, in the divine essences prior

to the world, the second orders are in continuity with those prior

to them. The progressions of beings however, are completed through

similitude. But the terminations of the higher orders are united to the

beginnings of second orders. And one series and indissoluble order,

extends from on high, through the surpassing goodness of the first

cause, and his unical power. For because indeed, he is _one_,

he is the supplier of union; but because he is _the good_, he

constitutes things similar to him, prior to such as are dissimilar.

And thus all things are in continuity with each other. For if this

continuity were broken, there would not be union. And things dissimilar

to each other being placed in a consequent order, that which is more

similar to the principle, would not have a more ancient and honourable

progression into being. If therefore, we assert these things rightly,

it is necessary that the first hypostases of the partial orders should

be total, according to an intellectual transcendency which they are

allotted in the divided genera of the Gods, and thus that they should

causally comprehend all secondary natures, and conjoin them to the

Gods prior to themselves. The order of the ruling Gods therefore, is

in continuity with the kingdom of the intellectual Gods. Hence also,

Parmenides proximately constitutes it from the demiurgic monad. These

things however, will afterwards be apparent.

CHAPTER III.

For the present, however, let us survey the common peculiarity of the

whole of this order, that we may to the utmost of our power admire the

divinely-inspired intellection of Plato, which unfolds to us the most

mystic of dogmas. The progression, therefore, of these Gods is said to

be supermundane, as we have observed, and to have the second dominion

in wholes, after the intellectual Gods. But being defined according

to the hyparxis itself of this essence, it unfolds indeed the united

nature of the intellectual Gods; but produces into multitude the causes

comprehended in them. It also arranges and adorns the more partial

genera of beings, from total and first-effective monads, divides them

according to the best[3] order, and co-arranges them to each other.

But it collects and binds all secondary natures, and inserts in them

an admirable communion of essences and powers. Besides this, likewise,

it conjoins all the natures posterior to itself, to those prior to

itself, and calls forth the beneficent will of exempt causes, into the

providential care of secondary natures, but establishes the hyparxes of

subordinate in first essences, and imparts to all beings continuity,

and one series of hypostasis. Conferring also all these benefits, it

comprehends in itself the supply of them according to one peculiarity.

For it assimilates all things, subordinate natures, to those prior

to them, and co-ordinate natures, to each other. And through this

similitude, at one, and the same time, indeed, it unfolds the essences

and multiform powers of them, and is the collector of many things into

union, and of divided natures, into the divine communion of goods.

From hence, therefore, the orders of different images primarily

subsist. For every image is produced according to a similitude to its

paradigm. But that which assimilates secondary to first natures, and

binds all things through similitude, especially pertains to these Gods.

For what else is able to assimilate the world itself, and every thing

in the world to their paradigms, but this supermundane genus of Gods?

For all intellectuals constitute the natures in the world according to

one union, and an all-perfect providence, and impartibly preside over

the essence of them. But the liberated genus of Gods, in a certain

respect now comes into contact with the world, and co-operates with

the mundane Gods. It is necessary, therefore, that the assimilating

nature should every where according to essence indeed be exempt from

the things assimilated, and which are impressed through similitude;

but that it should adorn secondary natures with separation, and a

division according to species. For how would it be possible for it to

assimilate some things to others, and appropriately conjoin all things

to their paradigms, unless it proceeded as far as to the last forms,

and separated all those things from each other, of which there are

immoveable pre-existing causes? For the demiurgus, indeed, appears

to assimilate all things to himself, as Timæus says, being good, he

produced all things similar to himself on account of his beneficent

will. He likewise imparts to the world the order of time, by this

mean rendering the world more similar to intelligible animal. And in

short, on account of the similitude of the universe to its paradigm, he

produces all things, and perfects his own fabrication.

In the demiurgus, however, all things, and likewise the second genera

of Gods, are according to cause. And as he is the plenitude of all the

natures prior to himself, thus also, he comprehends the united causes

of the natures posterior to himself. Hence, he perfects the universe,

energizes assimilatively, vivifies wholes, is the father of souls,

the plastic framer of bodies, the supplier of harmony, the author of

bonds, the cause of the impartible and partible genera, and the maker

of all figures. And these things, indeed, he constitutes unically; but

the Gods posterior to him in a divided manner. Let not, however, any

one assert, that the assimilative nature is primarily in the demiurgus,

but [let him rather say] that existence is present to the demiurgus

according to sameness.[4] But if from him similitude subsists in all

things, and his very being is in sameness, as Parmenides teaches us,

we must indeed admit, that such a genus of Gods [as the assimilative]

is proximate to him, which also first unfolds his whole fabrication,

and inserts it in secondary natures, but is essentially different

from and posterior to him, and falls short of the first-effective

principle of all things which he contains. In short, the demiurgic

monad, and all the multitude co-arranged with it, presides over the

similitude of wholes, uniformly, originally, and impartibly; but the

order of the ruling Gods, divides indeed that which is united in the

demiurgic fabrication, expands that which is total in the energy of the

intellectual Gods, and produces into variety the simplicity of their

providence. Hence similitude extends from these to all the natures in

the world, and to the first, middle, and last forms of life. For that

which is assimilated presides over a second form of communion with

appropriate principles, on account of progression from causes.

If, however, you are willing by investigating each particular to

survey the providence pervading to all things through similitude, you

will find that the whole world is the image of the perpetual Gods on

account of this, and also that all the wholenesses in it are in a

similar manner suspended from their paradigms, that whole souls always

dance about the intelligible, and that the more excellent genera that

follow the Gods, and such of our souls as are happy, are on account

of similitude extended from the wandering produced by generation, to

their proper fountain. In short, you will find, that all progressions

and conversions are effected and perfected on account of the cause of

similitude. For every thing which proceeds subsists through similitude

to its generator, and every thing which is converted, in consequence

of being assimilated to its proper principles, makes a conversion to

them. Moreover, similitude eternally guards the never-failing nature

of all the forms in the world, extending supernally from the Gods

themselves. And the stable similitude of forms, brings back again to

the circle of generation, the unstable mutation of particulars, not

only in immaterial, but also in material forms, which are conversant

with mutability. And it closes in a finite period, the infinite variety

of generated natures. But it refers the all-various division of reasons

[i.e. of productive principles] to their united and first-effective

cause. And on this account, the world being perpetually all-perfect,

is completely filled by total genera and species. Hence also, it is

similar to intelligible animal, possessing and comprehending all such

things after the manner of an image, as all-perfect animal possesses

paradigmatically.

We must not, therefore, suppose that the genus of similitude is

something small, and extended only to a few things, since it is the

cause of perfection to the whole world, gives completion through

similitude to its first generation and self-sufficiency, and supplies

from itself, its entire comprehension of all things. But neither

must we admit that a production of this kind, is to be referred to

one certain intellectual form. For that which extends[5] to all the

superessential, essential, psychical, incorporeal, and corporeal

genera, exists prior to all forms and genera, and to incorporeal

and corporeal causes. For the Gods in the world, do not proceed

assimilated to their causes, on account of the intellectual form of

similitude. Nor on account of the paradigmatic idea of the dissimilar,

are the superessential unities of the Gods divided, the intellectual

nature separated from itself, and the psychical essences allotted

a progression in order; but, I think, that both similitude and

dissimilitude have their hypostasis analogous to intellectual sameness

and difference. And as they are primarily in the Gods themselves,

but secondarily in intellectual forms, being unfolded into light

together with the hyparxes of the Gods, thus also, this similitude and

dissimilitude, are allotted indeed a precedaneous hyparxis in the

superessential unities, but a successive hyparxis in the descending

progressions of beings. And on this account Parmenides, as he evinced

that _the one_ is moved and stands still, is same and different,

separate from being, thus also he demonstrates to us the similar and

the dissimilar in the uniform hyparxes themselves of the Gods. And

Socrates indeed presents to our view in the beginning of the dialogue,

the similar and the dissimilar, and defines each paradigm of these

to be separate, and exempt from the many similars and dissimilars.

But Parmenides recurring to the superessential hypostases of wholes,

produces beings from thence, according to the peculiarities of the

first causes.

For as every thing in generation is adorned with forms from essences,

thus also the peculiarities of hyparxes extend to all essences from

superessential natures. For generation is the image of essence; but

essence has its progression according to superessential union. The

genus of similitude, therefore, is primarily in the Gods; but is

divided secondarily in intellectual forms. And on this account the

progressions of the whole of things are according to similitude;

but the conversions of all things to their principles are through

similitude, it being said that all things proceed, and receive the

power of conversion from divinity. The intelligible paradigm indeed

preassumes in itself the occult cause of the assimilative Gods. For

it is not sluggish from itself, and established unprolific. But it

produces all things essentially assimilated to itself, constitutes

them paternally, and is by its very being alone. It likewise imparts

by illumination hyparxis to secondary natures, and the power of

assimilation to itself. But again, that which is demiurgic of the

divine genera, being suspended from the precedaneous cause of the

intelligible paradigm, and adhering to, and energizing about it,

assimilates indeed all things both to itself and the paradigm, but

does not define its proper hyparxis in the genus of similitude. For it

comprehends intellectually and unitedly the causes of the similitude

of wholes, and employs such like genera of Gods as ministrant to

the generation of secondary natures. But the tribe of ruling Gods,

being wholly arranged in the partible orders, but first unfolding

the intellectual fabrication of the father, is suspended indeed from

him[6] through the similitude of the causes pre-existing in him, but

extends and expands all things to the demiurgic union. It converts,

however, the partible genera of the Gods to impartible intellectual

sameness. But it assimilates the proceeding orders to the intelligible

paradigms, and gives completion to the one series of all beings. Very

properly, therefore, do those who are wise in divine concerns assert,

that the last triad of intelligibles is the cause of the fontal and

ruling Gods, and that the whole series of rulers subsists about the

intellectual father. For the genus of assimilating natures pertains

to the perfect paradigm, just as the genus of things assimilated

pertains to the extremity of the intellectual order. For all things

are assimilated to the first paradigm, and the conversion of all

secondary natures to it is through similitude. And with the demiurgus

of wholes, the cause of intellectual sameness and difference is united,

being partibly unfolded into light through the power of similitude and

dissimilitude, and producing the one and whole form of that fabrication

in all beings through divided energies, and the separations of essence.

Through these things, therefore, we have reminded the reader, that the

first and most total of the partible divine genera, and which is united

to the intellectual orders, is allotted the assimilative peculiarity,

and being defined according to this, conjoins all things to the

demiurgic monad; and [we have also shown] how it proceeds from the

intelligible paradigm to all mundane natures, and is the primary origin

of their generation.

CHAPTER IV.

Again, it follows in addition to what has been said, that we should

separate all the assimilative powers, properly arrange them, and survey

them proceeding about the one essence of the Gods. Plato, therefore,

asserts that the first and most ruling of these powers, are those

that unfold the intellectual production of the father, and expand it

to all the divided orders of beings. But that the second, are those

which are connective of wholes, and which preserve one series and

indissoluble connexion of the divine progressions. And that the third,

are those which are the primary leaders of perfection to all secondary

natures, and produce through similitude self-perfect conversions to

principles. But next to these he arranges those powers that extend

all the proceeding genera of the Gods to impartible monads, and which

pre-exist as the collectors of partible natures. Farther still, he

likewise asserts that other assimilative powers give subsistence to

the divided genera, and are definitely the suppliers of existence and

essence to first and last natures. And besides all these, that other

powers are the causes of undefiled distribution, and of perpetually

stable perfection.

Moreover, together with these, I should arrange the authors of prolific

production, and those that pour upon and distribute to all secondary

natures the partible rivers of life. And farther still, after these,

I should arrange the powers that elevate secondary beings, cut off

every thing material, confused, and inordinate, and are the suppliers

of all goods. For there is no one of all the beautiful things in the

world that does not proceed from this[7] order of Gods, which fills its

participants with divine goods. Or whence indeed is the world always

established in its proper principles, whence does its circulation

remain immutable, and whence is the universe connected by indissoluble

bonds? For the ends of its periods become the principles of the

subsequent revolutions. But the circle of generation imitates the

invariable supply of the celestial orbs, and all things are converted

to more divine natures. Matter, indeed, is assimilated to beings,

through the last representations of the production of form. But that

which is moved in a confused and disordered manner, is circularly led

to order and bound by demiurgic reasons, being assimilated to natures

which always subsist with invariable sameness and permanency. Things,

however, which are borne along in a diversified generation, and

multiform mutations, are assimilated to the celestial orbs, and being

moved in an all-various manner, follow the revolutions of the heavenly

bodies. But the convolutions of the heavens, represent as in images the

psychical periods; and the circulations of the spheres inscribe as it

were the intellections of the celestial souls. Time itself, likewise,

which proceeds according to number, and forms a circular dance, is

in a certain respect[8] assimilated to stable intellections, and to

[eternity] the measure of all intelligibles. For the whole of this time

was generated an image of eternity abiding in one, since it is evolved

after the same manner according to number. All things, therefore,

are allotted a progression into existence, and the distribution of

perfection according to measure, from the assimilative leaders, and

connect the essence of themselves through similitude.

Moreover, this order of Gods in a particular manner, presides over

the sympathy of things in the world, and their communion with each

other. For all things concur with each other through similitude, and

communicate the powers which they possess. And first natures, indeed,

impart by illumination the gift of themselves to secondary natures,

in unenvying abundance. But effects are established in their causes.

An indissoluble connexion, likewise, and communion of wholes, and a

colligation of agents and patients, are surveyed in the world. For in

effects their generative causes subsist through similitude. And in

causes, the progeny that proceed from them are contained according to

comprehension. All things, likewise, are in each other, and similitude

is the collector of all things. On this account, also, celestial,

impart to sublunary natures, an exuberant and unenvying communication

of their own effluxions; but sublunary, being in a certain respect

assimilated to celestial natures, participate of an appropriate

perfection. A chain likewise extends from on high, as far as to the

last of things, secondary, always expressing the powers of the natures

prior to them, progression indeed diminishing the similitude, but all

things at the same time, and even such as most obscurely participate

of existence, bearing a similitude to the first causes, and being

co-passive with each other, and with their original causes. For there

is naturally a two-fold similitude in things which have proceeded from

their causes. For they are assimilated to each other, according to

their progression from _the one_, and their conversion again to

it, and they are also assimilated to their ruling and first-effective

causes. And through the former similitude, indeed, the elements

conspire, are connascent, and are mingled with each other. But through

the latter, they hasten to their proper principles, and are conjoined

with their paradigms. On this account, all things which participate of

the solar effluxion, are suspended from the circulation of the sun; I

mean, not only the genera that are more excellent than us, but likewise

the number of souls, animals, plants, and stones. But all things adhere

to the Mercurial circulation, which receive the peculiarity of this

God. And the like takes place in the other [mundane] Gods. For all of

them are leaders and rulers in the universe. And many orders indeed of

angels dance round them; many numbers of demons; many herds of heroes;

the copious multitude of partial souls; the multiform genera of mortal

animals; and the various powers of plants. And all things indeed

aspire after their leaders, and in all things there is an impression

of their proper monad; but in some this impression is more clear, and

in others more obscure; since similitude also subsists in a greater

degree, in the first progeny, but is obscured in the middle, and last

progeny, according to the ratio of progression. Images, therefore,

and paradigms, are allotted their hypostasis on account of collective

similitude. And every thing on account of similitude is familiar to

itself, and to co-ordinate natures. But there is an unshaken friendship

between the co-ordinate natures in the world through the presence of

similitude; since contraries, also, and things which are most distant

from each other, are irreprehensibly bound through it, and connected so

as to produce the perfection of the universe.

In short, therefore, we may say, that the assimilative leaders

of wholes, produce and generate all things from themselves. For

progressions are through similitude; and every thing which is

constituted, is wont to be assimilated to its generative cause. The

assimilative rulers also convert all things to their principles; for

every conversion is through similitude. They likewise bind co-ordinate

natures to each other. For the communion of the one cause [of all]

produces similitude indeed in its participants, but from this, it

inserts in them an indissoluble connexion. They also cause all things

to sympathize, be friendly, and familiar with each other; exhibiting

indeed, through participation, more elevated in more abject natures;

but subordinate in more perfect essences, through causal comprehension.

They likewise extend series and periods from on high, as far as to

the last of things. And they produce monads indeed, into diminution,

through appropriate numbers; but collect multitudes into union, through

communion according to essence. They also adapt wholes to parts; but

comprehend parts in wholes. And things imperfect, indeed, they perfect,

through contact with ends; but they guard immutably perfect natures,

through a similar cause. They likewise lead into definite order, by

similar forms and reasons, the sea of dissimilitude; but they terminate

the very-mutable generation of sublunary natures, by stable paradigms.

Thus much, therefore, we have to say in common concerning the order

of divine natures, which we assert to be proximate indeed to the

intellectual Gods, but to be the leader, and cause of the assimilation

of all secondary natures to their proper principles.

CHAPTER V.

In the next place, I wish prior to the theory of Parmenides to teach,

what the Gods are, possessing this peculiarity, of whom Plato makes

mention in other dialogues. For perhaps thus the doctrine of Parmenides

will become more credible, and more manifest to reason. The ruling

Gods, therefore, are divided in a three-fold manner; and some of them

indeed are united to the intellectual kings, and extend the whole

series under themselves to a union with those kings; but others give

completion to the middle genera, and distribute the all-perfect

progression of these Gods; and others close the end of this order,

and unfold the powers of these divinities to secondary natures. This

being the case, those Gods that are arranged in the summits, do not

immediately participate of the similitude of the assimilative Gods;

but some of them are in a certain respect established above it, are

are essentially connected with the intellectual Gods; but others

proceed from it, and are mingled with the secondary genera. Hence,

those only who give completion to the middle breadth, genuinely define

in themselves the hyparxis of this order. We, therefore, likewise

beginning from these, shall embrace by a reasoning process the whole

theory of Plato. For we shall find in these, the perfect measures of

the ruling order, perfectly delivered to us by him.

Again, therefore, let us refer the whole progression of these

middle orders to a triad, it being allotted a division of this kind

supernally, from the three intellectual fathers. Hence, indeed, this

whole order of Gods, is suspended from the demiurgic monad. But the

demiurgic intellect produces indeed some of them from itself and

the intellectual father; but others from itself,[9] and the whole

vivification; and others from appropriate rivers. Hence, also, of

the Gods that thus derive their subsistence, some are allotted a

paternal dignity, and are ruling fathers; but others are allotted a

generative; and others an elevating and convertive dignity. But since

a certain order of the unpolluted Gods is conjoined with each of the

intellectual kings, it is indeed necessary that in the ruling Gods

also, a second progression from them should shine forth to the view,

and that on this account the guardian order should be connascent with

the above-mentioned triple orders, being appropriately consubsistent

with each of them; viz. paternally indeed in the first; but vivifically

in the middle; and intellectually and convertively tn the third

order. And thus it is necessary that this whole order of Gods should

be divided by paternal powers, and prolific progressions, by powers

that lead upward all secondary natures, and by those that are of an

undefiled guardian characteristic. For being allotted their hypostasis

from the intellectual Gods, some indeed ascend totally into parts, but

others partibly pour on wholes, the exuberant powers of themselves.

They likewise distribute the providence of the demiurgus and father,

some indeed arranging and adorning the universe with the first, middle,

and last forms of production; others educing the rivers of life, and

pouring them on all things; others elevating the natures that have

proceeded, and recalling them to the father; and others presiding over

purity, and being the guardians of secondary natures.

CHAPTER VI.

Again, therefore, receiving the beginning of the theory of Plato from

the paternal cause, we assert as follows: The demiurgus and father of

this universe, being allotted this order in the intellectual kings, as

was before demonstrated, as he produced wholes totally, and referred

all things to the one form of the world, and the one perfection of the

universe, thus also he arranged and adorned the parts of the world, and

gave completion to the whole, contriving that all immortal and mortal

natures should be generated for the sake of the universe. And this is

what Plato introduces him saying in the Timæus to the junior Gods:

“That mortal natures therefore may exist, and that this universe may be

truly all, convert yourselves according to nature to the fabrication of

animals.” Since, however, after the monad, it is every where necessary

that a multitude should be generated proximate to the monad, and that

prior to an all-perfect division, united number should subsist (for

that which has proceeded to all things is not allied to that which

abides, nor is it possible that what is all-variously divided, should

be connascent with that which is impartible)--this being the case, the

demiurgus of wholes, produces indeed from himself, and his father a

number proximate to the monad of the fathers. But the three [fathers]

deriving their subsistence from one father, and first receiving the

power and dominion of fabrication, produce other second and third

fabricators from themselves, till through a diminution proceeding

according to [appropriate] measures, they evolve the whole demiurgic

number, the cause of which indeed, the demiurgic monad comprehends in

itself.

The orderly progression, however, of multitude becomes at length

apparent. And thus the three ruling fathers of wholes, separate their

productions, by first, middle, and last boundaries of fabrication,

and are all of them total, but they are fabricators and fathers of

parts totally; through being in continuity indeed with the monad,

not changing the form of production; but on account of diminished

progression, not possessing an energy impartibly extended to all

things. And the one demiurgus indeed, being arranged prior to the

triad, comprehends in himself uniformly the productions of all [the

demiurgi]. But these three fathers multiply the unical dominion and

power of the first demiurgus, divide his impartible production, and

lead forth into secondary natures the stable energy of the father. And

the exempt monad indeed comprehends in itself the all-perfect measure

of the triad, according to supreme union; but the triad unfolds into

light from itself the undivided power of the monad.

Plato, therefore, celebrates indeed, in other dialogues, these three

fabricators and fathers, but particularly in the Gorgias, adducing as

a witness of the theory concerning them, divinely-inspired poetry,

he refers the whole progression of them to Saturn the father of the

intellectual Gods, and from thence gives to them their first production

into light. He exempts, however, the demiurgic intellect from the

triadic division of them, co-arranges it with the father, and says,

that they have an intellectual dominion secondary to him. He likewise

calls them the sons of Saturn, but indicates that they are allotted

their progression from Jupiter. For there is a twofold Jupiter both

according to Plato, and all the theology, as I may say, of the Greeks;

the one indeed convolving the end of the intellectual triad to the

beginning; but the other being allotted the summit of the ruling triad.

And the one being the demiurgus of wholes totally; but the other being

allotted the first parts of divided fabrication. And the one indeed

being arranged prior to the three fathers; but the other being the

first of the three, and proximate to the remaining fathers. Whence,

also, I think that many who discuss these particulars are ignorant

that Jupiter the demiurgus of the universe, is not the first of the

three fathers, and that Saturn the leader and ruler of the intellectual

kings, is not the same with the demiurgic intellect. For of those who

immediately suspend the triad of the ruling fathers from the paternal

kingdom of Saturn, some indeed refer the whole fabrication of things

to Saturn himself; but others ascribe to the summit of the triad the

generation of wholes. Is not, however, each of these impossible? For

the one abiding in himself, and converting to himself every thing which

has proceeded, is exempt from demiurgic production; but the other

being divided oppositely to the total[10] fathers, will not be the

impartible fabricator of wholes. For it is necessary that the whole and

all-perfect demiurgus of the world, should neither be connumerated with

the many[11] demiurgi, nor be the same with the cause which is stable,

and perfectly established in itself. For he has a subsistence contrary

to the cause which recalls that which has proceeded, and again exhibits

it unemanent from itself. To be present likewise to all things by no

means accords with that nature which energizes separately, and takes

away its generative power. How, therefore, can he who converts his own

children to himself, and shuts his own progeny in himself, possess

the same power with the demiurgus who unfolds all things into light,

and produces them into multitude? And how can he who is allotted the

universe in conjunction with the remaining demiurgi, be uniformly the

cause of the universe?

For, if you are willing, consider each of these three demiurgi, and

survey what will happen from this assertion. For we say that the first

of them is the cause of essence, and of existence to the fabrications

in the world; but that the second is the source of the motion, life,

and generation of sensibles; and that the third is the cause of the

divided production of form, of partible circumscription, and of the

circular conversion of wholes to their one principle. We likewise

definitely assert these things, admitting that the fabrication of each

of the three extends to the whole world. But surveying the peculiar

mode of fabrication in each, we say that the first is the effector of

essence, the second of life, and the third of intellect. And that the

first is the cause of hyparxis, the second of motion, and the third of

conversion. Hence, the whole world, so far as it participates of being,

is produced from the first father; but so far as it subsists through

motion, and is generation, it receives its progression from the second

father; and so far as it is perfectly divided, and after all-various

division, is converted to its proper principle, it is produced from the

third father.

CHAPTER VII.

These things, therefore, being thus determined, we may see how in the

Timæus, the demiurgus and father of this universe, at one and the

same time impartibly constitutes the world, gives to it essence, and

supplies it with existence, fashioning bodies, generating souls in

the middle of an impartible and partible essence, and constituting

intellects ingenerably [i.e. without generation] and indivisibly,

from the first genera. And farther still, besides these things, he

distributes different motions to souls and bodies, divides each of them

all-variously, according to harmonic reasons, binds them by analogies,

and converts them to himself, and his own will. How, therefore, can we

any longer rank such a demiurgus as this in the same order with one

of these three fathers. For those things which they are said to give

to the universe divisibly, he constitutes impartibly from himself. Nor

does he produce some things precedaneously, and others according to

accident, but by his very being he generates essence, supplies motions,

and extends the divisions of mundane forms, and after the progression

of other things, converts all things to himself, abiding in his own

accustomed manner.

In the second place, therefore, we say that the three demiurgi differ

from each other, because the first paternally comprehends the rest, and

is the father of this whole triad. But the second is the power of the

triad, and participates of the extremes according to the peculiarity of

powers. And the third is the intellect of the triad, and contains the

paternal, and intellectual power [by participation]. And in short, the

first is the father of both; but the second is the power of both; and

the third is the intellect of both. How, therefore, can the demiurgus

of wholes be the same with one of the above mentioned fathers? For he,

as Timæus says, is the father of all the world, and is allotted in

himself a paternal power and divine intellect, converting all things to

the watch-tower of himself. Again, therefore, we find that the partible

peculiarities of the three demiurgi, pre-exist in him impartibly and

uniformly. And as the demiurgic triad participates of union with him,

on account of the uncircumscribed transcendency of the monad, thus

also the monad antecedently and occultly comprehends in itself the

triad, according to the power of cause. Nor is it proper to confound

these with each other, but it is requisite to exempt the monad from

the triad, and to suspend the triad from the monad. And neither ought

we to make the three fathers, the rulers of total fabrication, nor to

rank the first of them in the same order with the one demiurgus. For

a co-ordinated entirely differs from an exempt cause. And that which

produces all things according to comprehension perfectly differs from

that which is similarly present to all things, and is equally distant

from all things. Besides this also, multitude is every where suspended

from its proper monad. And as _the one_ precedes the total orders

of things, so likewise each order of the Gods has its progression from

a monad; since also each God is allotted a union which antecedes the

multitude he contains. But if the whole genus of the Gods, and each God

proceed after the same manner, it is also necessary that each of the

divided orders should have the same mode of subsistence.

In the third place we say that both Plato and the ancient theology

of the Greeks assert, that these three demiurgi divide the uniform

kingdom of their father Saturn. And that one of these three every

where arranges and adorns the first of wholes, another the middles,

and another the extremities of wholes; and that each is allotted this

order, not in fabrication only, but also in the providence of partial

souls. For of these, some indeed are arranged and perfected under

the first, prior to generation; but others, that give completion to

generation, are arranged under the second; and others, that require

purification after generation, are perfected under the third. Moreover,

the first demiurgus, as it is written in the Timæus, produces the whole

world. For he constitutes the circulation of the _same_, and

arranges and adorns the circulation of the _different_, and all

sublunary natures as far as to the earth, which he fabricated to be the

guardian of night and day, being immoveably fixed about the axis which

is extended through the poles of the universe. He also fills the whole

parts of the world with their proper numbers, and gives generation to

all of them, both to those that revolve manifestly, and to those that

become manifest when they please. Again, he defines the whole period

to partial souls, the measures of their descent into generation, the

vicissitudes of the present life, and their restitutions to their

kindred star,[12] and he is also said to unfold to them all the laws

of Fate, and to point out to them the nature of the universe. Hence,

he is not one[13] of these three fathers, nor is he co-arranged with

them, but is perfectly exempt from the triad. According likewise to the

proper prerogative of his empire, he is expanded separately above each,

and in common above all of them. And the operations indeed, of these

fathers, are divided about him, and are distinguished by more partial

boundaries. But his fabrication is uncircumscribed, is one whole, and

is impartible.

CHAPTER VIII.

Let it therefore, from these things be manifest, that the demiurgic

monad, is exempt from the ruling fathers, and that according to one

undivided cause he generates beings eternally. But if Jupiter is

according to Plato, the one and whole fabricator of the only-begotten

world, as we have before demonstrated, and we grant these things

without being deceived, and if, as it is now said, and Socrates in

the Gorgias teaches us, the first of the demiurgi that divide the

kingdom of Saturn, is in a similar manner called Jupiter, there will

be according to this theory a twofold Jupiter, the one being an

intellectual God prior to the three fathers; but the other being of

a ruling, assimilative, and principal nature, and arranged at the

summit of the three. For Jupiter, Neptune, and Pluto, divide, says

Plato, the kingdom of their father, three leaders of wholes subsisting

from one great king as it were, and producing the one fountain of the

demiurgic series, into one all-perfect principal triad, which Plato

also indicating, denominates the providence divided in the three a

kingdom, attributing the first-effective, and the uniform to the Gods

prior to these. If these however, are not the only orders of Jupiter,

but there is also another Jovian multitude, how this proceeds will

be evident in what follows. For all these three fathers participate

of the same appellation, and are after the same manner celebrated by

poets inspired by Phœbus; but one is called simply Jupiter, another

marine Jupiter, and another subterranean Jupiter. The leader however

of the three, possesses primarily the paternal dignity in the triad,

and the appellation of the great Jupiter. For on account of the supreme

union which he is allotted with the fontal demiurgus, who is beyond

the three, he also participates of the same name as the total Jupiter,

without any distinction. And on this account, I think, Socrates in the

Cratylus, unfolding to us the arcane and mystic discipline concerning

the Gods, from names, and at one time co-arranging Jupiter with Saturn,

and at another with the remaining demiurgi, does not think it worth

while to speak twice about the same things, but in the intellectual

conceptions about the all-perfect demiurgus, he also thinks fit to

deliver the arcane discipline concerning the first of the three

demiurgi, through the truth of names. For in a certain respect, it

was not possible for him to do otherwise who shows that the theory in

things accords with names; since also, the father of this triad, is

inseparably united to the whole demiurgus. But of these things enough.

If you are willing however, we will add the following observations to

what has been said. For perhaps some one may apprehend that the fable

in the Gorgias, gives to the three sons of Saturn, a progression from

Saturn proximately, but not, as we have said, through the demiurgic

monad as a medium. For again, the three are said to divide the kingdom

of Saturn, but not of the whole demiurgus and father. That we may not

however, ignorantly wander beyond measure from the conception of Plato,

and the truth of things, in consequence of following fabulous fictions,

we must affirm from the beginning, that both the whole demiurgus,

and this triad of the ruling fathers, proceed from the father of the

intellectual Gods. But the whole demiurgus proceeding from a whole,

impartibly participates of his father. For he abides in the allness

of his power, and imitates, if it be lawful so to speak, his uniform

and unmultiplied nature, by being monadic and whole, and the father of

things first, middle and last. But the three demiurgi, in a divided

manner participate of, and proceed from their generating cause, being

divided indeed from each other, but dividing his unical providence. And

Saturn indeed, is a God one and numerous, establishing multitude in

himself, and occultly comprehending it in appropriate boundaries. But

Jupiter expresses the paternal monad, and produces the unical nature

of it into the providence of wholes. And the three sons of Saturn

unfold into light the multitude which is there, in the all-perfect

boundary of the triad. Hence also they are said to divide the kingdom

of their father,[14] which Jupiter possessed indivisibly. Hence, if

it be requisite to speak boldly, he indeed is a proceeding father,

hastening to arrange and adorn, and being parturient in order to the

generation of wholes. But they distribute his providence. This however,

is the same thing as to say they distribute the providence of Jupiter.

For the progression to them was from each of these divinities, from

Saturn indeed, according to the _from which_ (αφ’ου), but from Jupiter

according to the _by which_, υφ’ου.[15] For Jupiter indeed, unfolds

them into light; but they proceed from the Saturnian adyta.

If again, you are willing [to consider the affair] according to the

Parmenides of Plato, since in the Saturnian order there are both

wholeness and parts, if you assume the subsistence there of _that

which is in another_, according to whole, but of _that which is in

itself_, according to parts, Jupiter indeed, who is prior to the three,

proceeds from his father according to whole; but the three demiurgi,

according to parts. Hence, Jupiter reigns, possessing in himself, as

Socrates says in the Philebus, a royal intellect. But they reign in

a divided manner, and are allotted the universe according to parts.

Hence therefore, the Elean guest in the Politicus, celebrates these

two intellectual kings, one indeed, being the cause of the unapparent

life to wholes, and of the other circulation, but the other being the

source of the manifest order of things, and of the present period; and

he attributes to Jupiter the cause of both these periods. But at one

time indeed, he ascribes this cause to Jupiter, as leading all things

in the universe to the kingdom of Saturn; but at another, as binding

to himself the providence of secondary natures. For he is united to

his father by intellectual bonds, of which Socrates makes mention in

the Cratylus. He is likewise a whole extended to a whole, and as it

were adapts himself by his own light to the light of his father, and

possesses a second dominion. Hence also, he is said to define the

providence of his father. The Athenian guest however [in the Laws,]

extending us to the one demiurgic kingdom, to the law, and the total

justice which are there asserts, “that God, as it is said, possesses

the beginning, middle, and end of all beings, and bounds all things by

a circular progression according to nature, in a direct path.” For

because we do not think it right to consider Plato here as speaking

of the first God, or of any other of the intellectual or intelligible

fathers, but of the whole demiurgus, it is sufficient for those who

are moderately able to understand things of this kind, that he is

said to bound all things in a direct path, and to proceed circularly

according to nature. It is also sufficient, that Justice is said to be

the attendant of this God, being the avenger of those who transgress

the divine law. For the first God, and all the Gods who are established

above the perfective order, are exempt from this rectilinear, and also

from the circular progression, as Parmenides teaches us. They likewise

transcend all motion. But the first that proceeds after motion, is

the whole and all-perfect demiurgus. To this divinity therefore, it

pertains to bound wholes in a direct path, to proceed circularly, and

to be followed by Justice. For we say indeed, that the thing which

follows, follows that which is moved.

Moreover, the Gods who are secondary to the demiurgus, have not a

unical dominion over wholes as he has, nor do they antecedently assume

the beginnings, middles and ends of all beings. But some of them

indeed, preside over partial natures totally, as these three fathers;

but others preside over wholes partibly, as those who pour upon all

things the rivers of life, in a divided manner; and others preside over

parts partibly, as the last of the demiurgi, and who are conversant

with the world. The one and impartible demiurgus of wholes therefore,

alone comprehends in himself, the beginning, middle, and end of all

beings, and equally rules over all secondary natures according to one

cause. But Justice follows him, bounding the desert of the whole of

things, and circumscribing each thing in its proper limits. And these

things the Athenian guest manifests in the above-mentioned words; but

Orpheus clearly refers them to the whole demiurgus. For he says that

total Justice follows him, now reigning over, and beginning to arrange

and adorn the universe.

Justice th’ abundant punisher of crimes,

Aid and defence of all things, follows Jove.

Moreover, that Jupiter comprehends the beginnings, middles and ends of

wholes, the theologist says, in addition to these things,

Jove’s the beginning, and the middle’s Jove,

And all things flow from Jove’s prolific mind.

And it appears to me that Plato looking to all the Grecian theology,

and particularly to the Orphic-mystic discipline says, that God,

according to the ancient assertion, possesses the beginning, middle,

and end of all things, bounding the whole of things in a direct path,

and proceeding circularly according to nature, and that he has Justice

for his attendant, through which every thing that departs from the

providential empire of Jupiter is converted to it, and obtains an

appropriate end. Through these things therefore, we have reminded the

reader, that the Athenian guest also looking to the whole demiurgus,

proclaims things of this kind to his pupils. If however, these things

are rightly determined, it is indeed entirely necessary to exempt the

one demiurgus, according to essence, from these three [demiurgi]. For

if one of them indeed, comprehends the beginnings of every thing in

the world, but another the middles, and another, every where convolves

the ends, is it not necessary that he who uniformly rules over the

universe, should be established above divided causes? But, the Athenian

guest gives to him a power generative of this triad [of demiurgi].

For if he comprehends the beginnings, middles, and ends of the whole

of things, according to the primary cause indeed, he generates the

demiurgus, who arranges and adorns first natures; but according to

middle causes, the demiurgus who gives completion to the middle

boundaries of fabrication; and according to the end, the demiurgus who

adapts an appropriate production to the last of things.

CHAPTER IX.

The Athenian guest therefore, does all but clearly say, that the

distribution to the three sons of Saturn, the measures of providence,

and in short, progression, are suspended[16] from the great Jupiter,

and that it is he who supernally defines their allotments, and

uniformly comprehends all of them in himself. Moreover, with respect to

the assertions, that he bounds all things in a direct path, and that he

proceeds circularly according to nature, the former of these, manifests

the progression of wholes from him; for the direct is a symbol of

progression; but the latter manifests the conversion of wholes to him.

For he being intellectually converted in, and to himself, convolves

all things to the watch-tower of himself. But if the straight and

the circular first subsist in the perfective Gods, the demiurgus of

wholes is filled indeed from thence, but fills the natures posterior

to himself with the powers that proceed from him. And as according

to the triple cause of wholes, he constitutes the triad of demiurgi

in conjunction with his father, thus also according to these twofold

powers, he generates twofold [orders of] Gods; one indeed, which adorns

a sensible nature, according to the straight which is in him; but the

other which elevates all things to him, according to the circular.

Moreover, because he proceeds indeed from the whole fabrication, (i

e. from Rhea) but participates of the perfective triad, he connects

this straight and circular with motion. For to bound according to the

straight, and to proceed circularly, designate motion; the former

indeed, being significant of motion proceeding to all things, and

adorning all things with boundaries, forms and reasons; but the latter,

of motion convolving to itself, and calling upward all things to

itself.

Again, therefore, Plato placing in the one demiurgus the cause of the

triad, exempts him, who abides as it were in himself, from production

according to parts; but attributes to the triad a division according

to the demiurgus. For Timæus also, by placing in him a paternal cause,

a generative power, and a royal intellect, theologizes the same things

about him as the Athenian guest. The paternal, indeed, is every where

principal; but power belongs to the middle; and intellect closes the

end of the triad. For power, according to the Oracle, is with them;

[i.e. with father and intellect], but intellect is from him, [i.e.

from the father]. Hence, of the natures which have proceeded, one

is the father of the whole triad, but another the intellect of it.

And one indeed is allotted the beginning of total fabrication; but

another, gives completion to the middle of the generation of wholes;

and another, bounds the end of it. Nor must we here omit to observe the

accuracy of Plato, but survey[17] how the Athenian guest magnificently

celebrates the extremities of the three demiurgi, by more singular

names, calling one the _beginning_, and the other the _end_, but that

which is between the extremes even in causes, he manifests through

multitude. For he denominates it _middles_; since power also, as being

co-ordinate with the infinite, or rather being a certain infinity, is

the cause of multitude and division to wholes. Hence also, of the three

demiurgi, one indeed, is the cause to mundane natures of a stable[18]

collocation; but another, of generation proceeding to all things;

and another, of the circulation of things to the principle of their

progression.

Let us, however, return whence we digressed, to the discussion

concerning the first demiurgus, in which it was said, that Jupiter,

Neptune, and Pluto divide the kingdom of their father. For prior

to these, the demiurgus received the kingdom of his father in an

undivided and uniform manner. For both the demiurgic monad and the

triad, were thence allotted their progression from the beginning, and

their dominion over secondary natures; but the former impartibly,

and the latter partibly; and the former monadically, but the latter

triadically. That you may not, therefore, think that these three

proceed after the same manner from the father, as the one king who

is prior to the three, Socrates, [in the Gorgias] in the form of a

fable, says that they divide the kingdom of the father, and on this

account require secondary laws, and a subordinate order, and which is

adapted to parts. For the law under Saturn, and the law of Jupiter who

recently possesses the kingdom [of his father] appear to be by no means

adapted to the providence of those powers who produce a partial and

various form of life. And do you not see how Socrates gives to total

Jupiter and to Saturn an exempt transcendency, and connects one law

with both kingdoms; but to the three demiurgi that divide the kingdom,

he definitely assigns as it were another polity, and more various

laws commensurate to the subjects of their providential care? For he

says that Pluto, and the curators were present enquiring of Jupiter

respecting the second legislation; but that he placed over partible

lives, other judges, and laws adapted to these lives. Again, therefore,

Jupiter, who definitely assigns things of this kind, and who generates

the three judges, is not the same with the Jupiter who is prior to the

three [demiurgi]. For the latter was together with his father according

to a prior law, and the simplicity of a divine life; but the former

together with Pluto, leads into order and bound the variety of partial

natures, and is the leader of secondary laws.

The divine law, therefore, is with the intellectual kings, Saturn and

Jupiter; and also Justice the avenger of those who transgress the

divine law, as the Athenian guest says. But other more various laws are

with the three sons of Saturn, and also judges co-ordinate to such like

laws, as it is written in the Gorgias. And there indeed, [i.e. with the

intellectual kings,] all things are impartibly, and unitedly; but here,

[i.e. with the three sons of Saturn], all things subsist in a divided

and partible manner. And the things which are there being primary, the

law indeed is more Saturnian. But Justice follows the great Jupiter.

And the laws indeed pertaining to secondary natures, confer perfection

under the first of the sons of Saturn. But the judges give completion

to the empire of the third of these sons. And Pluto participates from

the second Jupiter of the separation of the laws; in the same manner as

the total Jupiter receives from Saturn the one law which is to be the

co-administrator with him in the total fabrication of things. In short,

the Jupiter who is co-arranged with Neptune and Pluto, is the summit of

the ruling triad; but the Jupiter who is co-arranged with Saturn and

the mistress Rhea, is the third of the intellectual[19] triad. Hence

also, Socrates, in the Cratylus, at one time ascends from Jupiter to

Saturn, and conjoins the two kingdoms; but at another time he proceeds

from Jupiter to Neptune and Pluto, and unfolds this one ruling triad;

just as in the Gorgias, he weaves together the Saturnian and Jovian

order, when he says that there is one and the same law in both. He

co-arranges therefore, the second and more partial Jupiter with

Pluto, according to the apparent correction of the prior law, and the

distribution of the second laws. And thus much may suffice concerning

these particulars.

CHAPTER X.[20]

It now remains that we should begin to speak about these three fathers,

following the mystic narrations of Plato, since all of them are

suspended from the demiurgic monad, and present themselves to our view

as the second [in rank] after it. These three leaders, therefore, of

wholes, and rulers, are emitted indeed from the intellectual fathers,

and are divided according to them; but they are unfolded into light

in all the partible orders of the Gods. For among the rulers they are

allotted the first order, and are analogous to the intelligible and

intellectual fathers, in the whole assimilative series, and having

made a second progression in the liberated Gods, they rule over the

universe. Together also with the mundane Gods, they give completion

to the apparent order of things, being allotted in one way an essence

in the heavens, but in another way distributing the total parts in

the sublunary region, but every where energizing paternally and

demiurgically, expanding the one fabrication, and adapting it to parts.

With respect, however, to the allotment and distribution of them,

in the first place, if you please, it is according to the whole

universe, the first of them producing essences, the second lives

and generations, and the third administering formal divisions. And

the first indeed establishing in the one demiurgus all things that

thence proceed; but the second calling all things into progression;

and the third converting all things to itself. In the second place,

the allotment and division of them are according to the parts of the

universe. For the first of them adorns the inerratic sphere, and the

circulation of it; but the second governs the planetary region, and

perfects the multiform, efficacious, and prolific motions in it; and

the last administers the sublunary region, and intellectually perfects

the terrestrial world. Again, in the third place, we may survey in

that which is generated, these three demiurgic progressions; since

Timæus also here makes mention of the offspring of Saturn. Jupiter,

therefore, administers the summit of generated natures, and governs the

spheres of fire and air. But Neptune all-variously moves the middle and

very-mutable elements, and is the inspective guardian of every moist

essence, which is beheld in air and water. And Pluto providentially

attends to the earth, and to every thing in the earth. Hence also he is

called terrestrial Jupiter.

In the fourth place, therefore, in the whole of generation, Jupiter

indeed is allotted the summits, and the parts which are raised above

others, in which also are the allotments of happy souls, as Socrates

says in the Phædrus, because they then live under Jupiter, beyond

generation. But Neptune is allotted cavities, and cavernous places,

with which generation, motion, and the incursion of concussions are

conversant. Hence, they call this God, the earth-shaker. And Pluto is

allotted the places under the earth, various streams, Tartarus itself,

and in short, the places in which souls are judged and punished. Whence

also, of souls themselves, they say that such of them as have not yet

proceeded into generation, but abide in the intelligible, are Jovian;

but that such as are conversant with generation, are arranged under

Neptune; and that such as are purified and punished after generation,

and wander under the earth, according to a journey of a thousand years,

or which are again converted and led back to their principle, are

perfected under Pluto.

In the fifth place, therefore, we must say that the allotments of these

divinities, are divided according to the centres of the universe. And

Jupiter, indeed, has the eastern centre, as being allotted an order

analogous to fire; but Neptune, the middle centre, which pertains to

vivification, and according to which especially generation enjoys

celestial natures; and Pluto the western centre, since we say that the

west is co-ordinate to earth, as being nocturnal, and the cause of the

unapparent. For shadow is from earth, and earth is the privation of

light from west to east. In short, according to every division of the

world, we admit that the first and most leading parts are Jovian; but

we say that the middle parts pertain to the kingdom of Neptune; and we

consider the last parts as belonging to the empire of Pluto.

CHAPTER XI.

Through these things, therefore, the triad of the ruling fathers

has been celebrated by us. Let us, however, survey another order in

this progression, prolific, and vivific, and which is delivered by

Plato in a divinely-inspired manner. For the proximate decrements

and generations from all the intellectual fathers, are unfolded into

light in the assimilative Gods. For here the partible progressions

exist of things which there subsist uniformly, since it is lawful for

progeny which every where are allotted an order inferior to their

causes, to give multitude to the monads, and to multiply the stable

hypostases of them, and to render the energies of the simplicity,

which is in first natures, more composite. As, therefore, from the

paternal monad [Saturn] a triad subsists of ruling demiurgi, thus also

from the vivific fountain [Rhea] which is allotted the middle centre

in the intellectual Gods, the vivific order of the assimilative Gods

is emitted. And here also there is a triad connectedly contained by

one monad; since the paternal triad also subsists according to one

perfect intellect, and was, as we have said, monadic. After the same

manner, therefore, the triad which is the supplier of life is monadic,

being indeed full of prolific power, and full of undefiled perfection.

It likewise participates of the whole vivification, and through the

rivers of life, fills all secondary natures with generative goods,

and produces the vivific light, into the unenvying and exuberant

participation of subordinate essences. And it converts indeed all

things to itself, but is present to all things, and imparts to them

its own appropriate powers. It likewise pervades from on high, as far

as to the last parts of the world, but every where preserves the union

of itself unmingled with its participants. And it embosoms indeed the

generative, perfect, and beneficent light of the demiurgic monad; but

weaves together with the third father [Pluto] the order of life; and

co-arranges the boundaries of wholes in a becoming manner.[22] In

short, it extends itself from the middle to all the genera of rulers,

both the first and the last. And together with them indeed, it perfects

all secondary natures, and co-arranges that which is generative,

with the demiurgus. In addition to these things also, it illuminates

all things with an analogous power, and connects the undefiled with

the convertive peculiarity. For stable power pertains indeed to the

demiurgic genera, but undefiled purity to the elevating genera.

Plato, therefore, in the same manner as Orpheus, calls this triad by

one name; but in a certain respect he also indicates the multitude of

the powers it contains. For all the theology of the Greeks denominates

the second vivification _Coric_, (i.e. _Virginal_) and conjoins it

with the whole vivific fountain. Plato also says, that it has its

hypostasis from this fountain, and energizes together with it. For

effects are never divulsed from the providence of their causes. But

wanderings indeed, and investigations, [belong to the powers that

energize providentially, just as[23]] participations according to

periods pertain to the subjects of providential energy. The divine

cause, however, of a partible life [i.e. Proserpine] conjoins herself

from eternity, with the whole vivific fountain [i.e. with Ceres] which

theologists call the mother of the ruling Goddess. And Plato every

where conjoins Proserpine with Ceres. And he pre-establishes indeed,

the latter as a generative cause; but he celebrates the former as

being filled from the latter, and filling secondary natures. Since,

however, the Coric order is twofold, one indeed shining forth above

the world, where it is also co-arranged with Jupiter, and constitutes

with him the one demiurgus of partible natures [i.e. Bacchus], but the

other, and which is secondary, shining forth in the world, where also

it is said to be ravished by Pluto, and to animate the extremities

of the universe, which are under the administration of Pluto,--this

being the case, Plato perfectly unfolds to us both these, at one time

indeed conjoining Proserpine with Ceres, but at another with Pluto,

and evincing that she is the wife of this God. For the rumour of

theologists who delivered to us the most holy mysteries in Eleusis,

says, that above indeed, Proserpine abides in the dwellings of her

mother, which her mother had fabricated in inaccessible places, exempt

from the universe, but that beneath she governs terrestrial concerns in

conjunction with Pluto, rules over the recesses of the earth, extends

life to the extremities of the universe, and imparts soul to things

which are of themselves inanimate, and dead. Where also you may wonder

that Proserpine associates with Jupiter indeed and Pluto, the former,

as fables say violating, but the latter ravishing the Goddess, but

is not connected with Neptune. For he alone of the sons of Saturn,

is not conjoined with Proserpine. [The reason, however, of this is,]

that Neptune possessing the middle centre in the triad, is allotted

a vivific dignity and power, and is characterized according to this.

From himself, therefore, he has the vivific cause, animates the whole

of his proper allotment, and fills it with middle life from his own

peculiarity. For Pluto indeed is the supplier of wisdom and intellect

to souls according to Socrates in the Cratylus. But Jupiter is the

cause of existence to beings, as the father of the triad. Proserpine,

therefore, being co-arranged with the extremes, and prior to the world,

with Jupiter indeed paternally, but in the world with Pluto, according

to the beneficent will of the father, in the former case she is said

to be violated by Jupiter, but in the latter, to be ravished by Pluto,

in order that the first and last of fabrications may participate of

vivification. For as the whole fountain of life [Rhea] being conjoined

with the whole, according to one impartible cause, illuminates all

things with life, thus also Proserpine, weaving in conjunction with the

leaders of the universe, things first, middle, and last, illuminates

them with the vivification of herself.

Moreover, we may know from Plato, through these signs, the union of

the whole triad, since denominating it _Core_ (i.e. a virgin or

Proserpine) he celebrates it with Ceres. But again, we must survey

where it is that he indicates the division of the triad. For there

are three monads in it, and one of them is arranged, as being the

highest, according to hyparxis, but another is arranged according to

the power which is definitive of life, and another according to vivific

intellect. And theologists indeed are accustomed to call the first of

these Coric, (i.e. virginal) Diana, but the second Proserpine, and the

third, Coric Minerva. I speak, however, of the authors of the Grecian

theology, since among the Barbarians [i.e. the Chaldeans] the same

things are manifested through other names. For they indeed call the

first monad, Hecate, but the middle monad, Soul, and the third, Virtue.

Since, therefore, these things are made known to us after this manner

by the names of the Greeks, Plato indeed indicates the order of Coric

Minerva, by denominating Minerva Mistress, celebrating her as Core,

asserting that she is the cause of the whole of virtue, and calling

her the lover of wisdom, and the lover of war, and also Ethonoe,

as being intelligence in manners. For all these names sufficiently

represent to us her intellectual and ruling nature, and that power

of her which promptly supplies the whole of virtue. But in the same

dialogue, he indicates the order of Proserpine, celebrating her as

Pherephatta, and employing this name, which is likewise used by all

other theologists. These things he manifests in the Cratylus, where he

unfolds the truth concealed in the name of Pherephatta. And in the same

dialogue he indicates the order of Diana, by calling her skilful in

virtue. For it is evident that the whole triad being united to itself,

the first [monad] of the triad,[24] unically comprehends the third, the

third is converted to the first, and the middle has a power extending

to both. There are, therefore, these three vivific monads, viz. Diana,

Proserpine, and our mistress Minerva. And the first of these indeed is

the summit of the whole triad, and which also converts to herself the

third. But the second is a power vivific of wholes. And the third is

a divine and undefiled intellect, comprehending in one, in a ruling

manner, total virtues. Timæus, therefore, manifests this, calling

the third monad (Minerva) philosophic, as being full of intellectual

knowledge, and true wisdom; but philopolemic, as the cause of undefiled

power, and the inspective guardian of the whole of fortitude. And

again, the Athenian guest, calls her Core, as being a virgin, and as

purifying from all conversion to externals.

If, however, you are willing, we will survey the triad of Core, from

what is said in the Cratylus concerning Pherephatta. She is called,

therefore, wisdom, and is said to come into contact with that which

is generated and borne along; she also produces fear in those that

hear her name, and excites astonishment in the multitude. With respect

to the appellation of wisdom, therefore, it is evident that it is a

sign [of the characteristic property] of Minerva, and the summit of

virtue. For if in us, all the sciences are the first of the virtues,

how is it possible that wisdom should not be rightly denominated, the

first-effective cause of all the virtues? And if philosophy pertains

to her, so far as she is wisdom, and immaterial intelligence, but

not because she is indigent of wisdom, (for no one of the Gods, says

Diotima, philosophizes), on this account, therefore, she is not

indigent of wisdom; and the intellectual good of the ruling order

entirely pertains to her. But to come into contact with that which

is borne along, and with generation, will in a particular manner

be adapted to soul. For it is soul that knows every thing which is

generated, and continually communicates with it. She, likewise, in a

certain respect comes entirely into contact with that which is borne

along. Moreover, the incommensurability of Pherephatta with multitude,

and the terrour and astonishment which she excites, are indicative of

the power in her which is exempt from all things, which is unapparent

to the many and unknown. For the Barbarians also [i.e. the Chaldeans,]

call the Goddess who is the leader of this triad, dire and terrible.

Hence Plato does not more clearly indicate these things to us about

this mighty Goddess [than the Barbarians;] but he announces names

adapted to the theology concerning her.

To the Core, therefore, that is beneath, and that associates with

Pluto, all the above-mentioned particulars are inherent according to

participation, and, as some one might say, according to similitude to

the total Core; but they are inherent in the ruling Core, according

to the first hypostasis. And in reality these three Goddesses are

consubsistent. As, likewise, the whole vivific deity comprehends in

herself the fountains of virtue and soul, which the demiurgus also

imparts to the world, causing it to subsist perfectly, thus too, this

deity [Core] possessing the primary cause of all the partible forms of

life, possesses likewise the principle of souls, and of the virtues,

and on this account, the ascent to partial souls [such as ours], is

through similitude, and virtue is a similitude to the Gods. Hence also,

the form of each of these, I mean of virtue and soul, presubsist in

the assimilative Gods; since, likewise, the immortality of souls is

inferred by Socrates, from their similitude to divinity. If, therefore,

they are allotted immortality essentially, it is indeed necessary

that the cause which assimilates them [to divinity] should primarily

be in the Gods. For they are assimilated to their fountain. But they

participate of similitude from the assimilative causes. Hence in these,

the cause of such an immortality of souls as this, shines forth. On

this account also, Socrates arguing from similitude says, it is fit

that souls should govern and despotically rule over bodies, since they

are allotted the power of governing and despotically ruling, from the

same cause from which they derive their similitude [to divinity.]

The one cause itself, therefore, of all the partible forms of life,

pre-exists in the assimilative rulers. But one, whole, and impartible

virtue exists prior to all the virtues which afford a similitude [to a

divine nature.] And neither is the essential similitude of souls, nor

the similitude of virtue, derived from any other source than that of

these rulers and principles.

Since, however, there are, as we have said, triple monads in Core;

and one, indeed, establishes all things in itself; but another leads

all things into generation; (for it belongs to soul to generate) and

another converts all things to itself; (for this is the illustrious

work of virtue) and since all things are perfectly pre-arranged in

Core,--this being the case, the monad which associates with Pluto,

participates, indeed, in a certain respect of the extremes, but is

particularly allotted its progression according to the middle. Hence

also, it is called Proserpine, because it comes into contact, as we

have observed, with generation and things which are borne along.

For the unmingled and the virginal were adapted to the extremes.

But mixture, and a contact with generated natures, are adapted to

the middle, which rejoices in progressions and multiplications.

This ravishment therefore, of Core, is indeed perfectly established

in Proserpine. But she also imparts herself, and the vivification

proceeding from herself to the last of things. Hence likewise, Socrates

in the Cratylus co-arranges Proserpine with Pluto, but every where

ranks total Core with Ceres, and comprehends her in the name of Core.

The power however, which proceeds from her to the realms beneath, he

comprehends in the name of Proserpine. For the psychical nature is in

this power essentially; but the remaining things are in it, as we have

said, according to representation, and not primarily. And thus much

concerning the vivific triad, since Plato has delivered to us but few

auxiliaries about it, from which as from firestones rubbed against each

other, it is possible to enkindle the light of truth.

CHAPTER XII.

In the third place, let us discuss the elevating, among the ruling

Gods, and the triad which converts all things to their principle. For

since there are three intellectual monads, as we have said, which are

pre-arranged in the Gods prior to these, three triads of the ruling

Gods proceed conformably to those monads; the paternal triad indeed,

conformably to the first intellectual monad; (whence also they are

called the sons of Saturn, and are said to have divided the kingdom of

their father) but the vivific triad conformably to the middle monad;

(whence also we are accustomed to co-arrange Core with Ceres as with

a precedaneous cause) and the convertive triad, conformably to the

third monad. Hence likewise we establish the peculiar cause of this

triad in the demiurgus. For all the triads of the ruling Gods, are

suspended from the demiurgic monad, and the progression to all of

them is from this. One of them however, he constitutes in conjunction

with his father; another in conjunction with the vivific Goddess; and

another from the fountain in himself. For in the all-perfect demiurgus

there are many fountains, which exist prior to all the second and

third generations. For there the fountain of ideas subsists, according

to which he adorns the universe, fashions the several particulars in

it with forms and reasons, and arranges, and leads them into bound

and morphe. For the fountain of souls likewise, and the fountain of

all the intellectual Gods which proceed from him, are there. For he

possesses a royal soul, and a royal intellect, according to the power

of cause, as Socrates says in the Philebus. For there also the fontal

sun subsists. Hence Timæus, after the generation of the seven bodies,

and their position into total circulations, says, that the demiurgus

enkindled that light which we now call the sun in the second of the

revolutions from the earth, as affording an hypostasis to the sun from

his own essence. For that which enkindles the whole sun, produces it,

and constitutes that which is enkindled.

The demiurgus therefore, possessing, and comprehending in himself

the solar fountain, generates likewise in conjunction with the

principles and rulers of wholes, solar powers, and the triad of solar

Gods, through which all things are elevated, perfected, and filled

with intellectual goods; from one[25] monad indeed, participating

unpolluted light, and intelligible harmony, but from the remaining two,

efficacious power, acme, and demiurgic perfection. How therefore, does

Plato deliver to us these divine orders, and where does he indicate

concerning them? Here then, he comprehends the whole triad through

one name, in the same manner as he does the triad prior to it. And as

there he manifests the whole genus of the vivific principles by the

name of Core, so likewise in these, he denominates the whole triad

Apolloniacal. But he indicates the multitude in this triad by the many

powers of this God.

In the first place therefore, let us survey how Plato, in the same

manner as Orpheus, considers the sun to be in a certain respect the

same as Apollo, and how he venerates the communion of these Gods.

For Orpheus clearly says that the sun is the same with Apollo, and

asserts this (as I may say) through the whole of his poetry. But the

Athenian guest indicates this through the union of these divinities,

constructing a common temple to Apollo and the sun, and at one time

making mention of both, but at another, of one only, in consequence

of their subsisting according to one union. But he says as follows:

“Every year after the conversions of the sun from summer to winter,

it is requisite that the whole city should assemble in the temple

common to the sun and Apollo, consecrating three of the citizens to the

God.” In these words therefore, speaking in common about both these

divinities, that it is fit there should be a temple of Apollo and the

sun, into which it is necessary the whole city should assemble, after

the summer solstice, he discourses in what follows about both, as if

they were one, adding, that three of the citizens should be consecrated

to the God; thus recurring from the division to the union of both.

But elsewhere, he latently indicates the communion of them with each

other. And again, in what follows, at one time he says that the

citizens [consecrated to the God] should offer common first fruits to

the sun and Apollo, but at another to the sun alone, in consequence

of Apollo being in the sun. According to Plato therefore, there is a

kindred conjunction of these divinities, a communion of powers, and an

ineffable union.

Socrates also in the Cratylus, proposing to discover the essence of

Apollo from his appellation, ascends to the simplicity of his hyparxis,

to his power of unfolding truth into light, and to his intellect

which is the cause of knowledge, thus sufficiently indicating to

us the unmultiplied, simple, and uniform nature of the God. But in

the [6th book of the] Republic, arranging the sun analogous to _the

good_, and sensible light, to the light proceeding from _the good_

to the intelligible, and calling the light which is present to the

intelligible from _the good_, truth, connecting likewise intellect and

the intelligible with each other, he evidently collects together these

two series, I mean the Apolloniacal and the solar. For each of these

is analogous to _the good_.[26] But sensible light, and intellectual

truth, are analogous to superessential light. And these three lights

are successive to each other, viz. the divine, the intellectual, and

sensible light; the last indeed pervading to sensibles from the visible

sun; but the second extending from Apollo to intellectuals; and the

first, from _the good_ to intelligibles.

Again therefore, these Gods are demonstrated to be connascent with

each other, according to their analogy to _the good_. But together

with union, they have also a separation adapted to them. Hence

by poets inspired by Phœbus, the different generative causes and

fountains of them are celebrated, from which being allotted their

hypostasis, they are separated from each other. But they are likewise

celebrated by these poets, as mutually connascent and united, and are

praised by the appellations of each other. For the sun vehemently

rejoices, to be celebrated in hymns as Apollo. And Apollo when he is

invoked as the sun, benevolently causes the light of truth to shine

forth. If therefore, the hyparxes of these divinities are united to,

and subsist together with each other, but many powers of Apollo

are delivered to us by Plato himself, and are happily allotted an

appropriate theory, it is certainly proper to collect from these by

a reasoning process, the solar progressions. But I say these things,

looking to Socrates in the Cratylus, and his conceptions through

images, which are there delivered, of the Apolloniacal powers. For

the name of this God being one, unfolds all his powers, to the lovers

of the contemplation of truth. This therefore is a very illustrious

indication of the Apolloniacal peculiarity, viz. to collect multitude

into one, to comprehend number in unity, to produce many things from

one, and through intellectual simplicity to convolve to himself all

the variety of secondary natures, and by one hyparxis to unite in

one, multiform essences and powers. This Socrates says happens to the

name Apollo, it being sufficient to signify in one, the various and

different powers of the God, so that receiving his last image, and the

most obscure representation from him, it is assimilated to his unific,

and collective hyparxis, and contributes to our recollection of the

Apolloniacal peculiarity. This one name therefore, possesses occultly

many indications of the powers of the God. And by this simplicity

indeed, which is exempt from multitude, the truth which the God through

prophesy unfolds to secondary natures, is presented to our view. For

the simple is the same with the true. But by the representation [in

his name] of dissolution and liberation, the purifying and undefiled

nature of the God is signified, and also his power which is the saviour

of wholes. By his emission of arrows, his power is indicated which is

subversive of every thing inordinate, confused, and incommensurate,

through a cause which is the source of the jaculation of arrows. And by

his revolution, the harmonious motion of wholes, and the symphony which

coalesces in itself, and binds all things, are indicated. Referring

therefore, these four powers of the God to forms adapted to the powers,

we may thus accommodate them to the solar monads. Hence the first of

these monads is enunciative of truth and the intellectual light which

subsists occultly in the Gods themselves. But the second is subversive

of every thing confused, and exterminative of all disorder. And the

third renders all things commensurate and friendly to each other,

through harmonic reasons. An undefiled however, and most pure cause

presides over these monads, illuminating all things with perfection,

and a subsistence according to nature, and expelling the contraries to

these.

Of the solar triad, therefore, the first monad, indeed, unfolds

intellectual light, and announces it to all secondary natures, fills

all things with total truth, and elevates them to the intellect of

the Gods. And this we say is the employment of the prophetic power of

Apollo, viz. to lead forth into light the truth comprehended in divine

natures, and to perfect that which is unknown to secondary natures.

But the second and third monads, emit efficacious and demiurgic acme,

in order to the production of wholes, and perfect energy, according

to which they adorn indeed every thing sensible, but exterminate

the inordinate and indefinite from the universe. And one of these

monads is analogous to the production in wholes through music, and to

the harmonious providence of things that are moved. But another is

analogous to the power which is subversive of all disorder, and of the

confusion and tumult which are contrary to form, and to the arrangement

of wholes. And the remaining monad which supplies all things with an

unenvying and exuberant communication of what is beautiful, which

extends the beneficial, and imparts true blessedness, closes indeed

the solar principles, but guards its triple progression. In a similar

manner also, it illuminates ascending natures, with the perfect and

intellectual measure of a happy life, presiding in the sun analogous to

the purifying and Pœonian powers of the king Apollo.

From what is written likewise in the Republic concerning the sun, we

may be able to collect the same things by a reasoning process. For

Socrates there gives to it a transcendency exempt from every thing

generated, and says that it is established above things which are

borne along in a sensible nature; just as _the good_ is perfectly

exempt from intelligibles. He likewise says that the sun generates

sense, that which is sensible, and generated natures, just as _the

good_ produces essence and true being, and is antecedently the

cause of intellect and intelligibles. If, therefore, this sensible

world is generated and generation, as Timæus says, and a divine

generated[27] nature, as it is asserted in the Republic, but the sun is

beyond generation, as Socrates affirms, and in short, is allotted an

essence different from sensibles, it is perfectly evident that it is

allotted a supermundane order in the world, and exhibits an unbegotten

transcendency in generated[28] natures, and an intellectual dignity in

sensibles. Hence, Timæus also delivers a twofold progression of the

sun from the demiurgus, one indeed being co-arranged with the other

planets, but the other exempt, supernatural, and unknown. For the

demiurgus, when producing the seven bodies of the planets, and placing

them in their proper circulations, at the same time constitutes the sun

with the other planets arranging the moon the first from the earth,

but the sun in the second circulation; and after these, he enkindles a

light in the solar sphere, similar to none of the others; nor does he

receive this light from the subject matter, but himself produces and

generates it from himself, and extends as it were from certain adyta

to mundane natures, a symbol of intellectual essences, and unfolds to

the universe that which is arcane in the Gods that are above the world.

Hence also the sun when he [first] appeared, astonished the [mundane]

Gods, and all of them were desirous to dance round him, and to be

filled with his light. This world likewise is beautiful and solar-form.

As we have said, therefore, from the fabrication [of the universe,]

in the Timæus, the sun is demonstrated to possess this order beyond

sensibles, and to be allotted an essence above every thing which is

generated, but every thing in the world receives from him, perfection

and essence. Hence also, Socrates in the Republic calls the sun the

offspring of _the good_, the demiurgus of a generated nature,

and the author of all mundane light. These things, therefore, we must

likewise understand analogously about the ruling order of the God; for

they are thence communicated to this visible sun. And on this account,

here also, the sun is allotted an exempt transcendency with respect to

the Gods in the world, because he possesses a precedaneous hypostasis

among the leaders and rulers of wholes.

Farther still, in those Gods likewise, the first effective cause of

light subsists, generating those supermundane and intellectual rays,

through which souls, and all the more excellent genera obtain an

elevating progression. With these Gods also, there is the demiurgic

duad which produces both simple and composite natures, those that are

of a more ruling, and those that are of an inferior order. And in

short, this demiurgic duad governs the twofold co-ordinations of the

world. Hence those who are wise in divine concerns call this primary

cause of light, and the demiurgic duad hands, as being efficacious,

motive, and fabricative of wholes. But they establish them to be

twofold, the one indeed being dexter, but the other sinister; which

things also Timæus admits to be primarily in the celestial periods,

and says that this division is derived from the first demiurgus. If,

therefore, the demiurgic monad constituted the solar order prior to the

world, why is it wonderful that in that order he should establish this

division according to the right and left? For Socrates also calls the

motive powers of the Parcæ hands, and says that the eldest of the three

moves the universe with both her hands; so that we must not refuse

to transfer the name of hands to divine concerns. Moreover, will not

likewise the last of the solar principles according to Plato be that

from which the interpreters of divine concerns say, a happy life, and

unpolluted fruits are derived to wholes? Since he calls the sun the

offspring of _the good_, and this essentially pertains to it. For

it is evident that as the good extends felicity to all beings, thus

also the sun extends to mundane natures measures of felicity adapted to

each, and gives completion to this through similitudes, and a tendency

to the whole demiurgus. Hence also I think, felicity is said to consist

in an assimilation to divinity. And felicity pertains to all the Gods

in the world, according to the one ruling cause of them. For thence

perfection and blessedness flow upon all things.

CHAPTER XIII.

And thus much, following Plato, we have collected by a reasoning

process, concerning these particulars. We shall add, however, to what

has been said, the theory pertaining to the unpolluted Gods, among the

ruling divinities. For Plato also gives us an opportunity of mentioning

these, since it is necessary that the rulers and leaders of wholes

should subsist analogous to the intellectual kings, though they make

their progression in conjunction with division and a separation into

parts. For as they imitate the paternal, generative, and convertive

powers of the intellectual kings, thus also it is necessary that they

should receive the immutable monads in themselves, according to the

ruling peculiarity, and establish over their own progressions secondary

causes of a guardian characteristic. And the mystic tradition indeed

of Orpheus, makes mention of these more clearly. But Plato being

persuaded by the mysteries, and by what is performed in them, indicates

concerning these unpolluted Gods. And in the Laws indeed he reminds

us of the inflation of the pipe by the Corybantes, which represses

every inordinate and tumultuous motion. But in the Euthydemus, he

makes mention of the collocation on a throne, which is performed in

the Corybantic mysteries; just as in other dialogues he makes mention

of the Curetic order, speaking of the armed sports of the Curetes. For

they are said to surround and to dance round the demiurgus of wholes,

when he was unfolded into light from Rhea. In the intellectual Gods,

therefore, the first Curetic order is allotted its hypostasis. But the

order of the Corybantes which precedes Core, (i.e. Proserpine) and

guards her on all sides, as the theology says, is analogous to the

Curetes in the intellectual order. If, however, you are willing to

speak according to Platonic custom, because these divinities preside

over purity, and preserve the Curetic order undefiled, and also

preserve immutability in their generations, and stability in their

progressions[29] into the worlds, on this account they were called

Corybantes. For το κορον, _to koron_, is every where significant

of purity, as Socrates says in the Cratylus; since also you may say,

that our mistress Core was no otherwise denominated than from purity,

and an unpolluted life. But in consequence of her alliance to this

order, she produces twofold guardian triads, one indeed in conjunction

with her father, but the other herself, by and from herself, imitating

in this respect the whole vivific Goddess. For she constitutes the

first Curetes.

Every where, therefore, the guardian and undefiled order is thus

denominated by the Grecian theology. Above, however, it is more simple

and impartible; but beneath, among the ruling Gods, it presents itself

to the view with division and variety. Hence the Corybantes require

the Minerval monad, and in a particular manner they are in want of the

third Minerval monad, which unites their progression, sustains their

armed motion, and in short, converts them to their proper principles.

Moreover, this number the triad, is adapted to these guardian powers,

as being perfect, and uniformly comprehending the beginning, middle,

and end of secondary natures; for every thing which guards, hastens

on all sides to comprehend that which is guarded. The triad also,

preserves the essences, powers, and energies of secondary natures, firm

and unmoved. In the intellectual Gods indeed the three [unpolluted]

monads, were divided about the three fathers; but here the triad is

said to guard Core on all sides, since she also has pre-established

triple monads in herself, as we before observed. All these monads,

therefore, are preserved immutable through the guardianship of the

unpolluted Gods, both in abiding and proceeding. And what else besides

this guardian genus of Gods is fit to be co-arranged with prolific

powers? For this co-arrangement is necessary, in order that these

guardian deities may sustain all the progressions of these powers,

and the multiplications in their generations, and may manifestly

render their motions immutably established in themselves. And on this

account indeed the Gods fill all things with themselves, and generate

all things, and do not depart from any thing either of first or last

natures. But by being in themselves, they are present to all things,

and filling themselves, they fill all secondary natures. And neither

does their inflexibility remain unprolific, nor does their fecundity,

receive any thing from subordinate natures, but prolific abundance,

and immutable power, are in them connascently conjoined. These things

have been briefly asserted concerning the undefiled deity, who is

co-arranged with the ruling Gods, both by Plato, and the Grecian

theologists.

CHAPTER XIV.

Again, resuming [the same subject,] let us discuss in common such

things as Parmenides delivers to us concerning the whole order of

Gods that are called assimilative rulers and leaders. For it is

necessary, as we have before observed, to refer the whole divided

theory [respecting the Gods] to the common and one mystic doctrine of

Parmenides. For there we shall find the connexion of the divine orders,

and their common powers delivered to us by Plato in a continued series.

The same and the different, therefore, define for us the peculiarity of

the demiurgic order. And according to these, we have unfolded in what

has been before said, the paternal and prolific cause of the demiurgus,

his unpolluted fountain, and the separative power in him, conformably

to which he divides his own kingdom from that of Saturn. Since,

however, the whole order of the assimilative Gods, is suspended from

the demiurgic monad, subsists about, is converted to, and perfected

by it, it is indeed necessary to refer the signs of this order to the

demiurgic signs, and to give to the former a well-ordered generation

proceeding in measures from the latter. For thus the coherence of the

divine genera with each other, will become more apparent, and the

evolution into light of secondary from more ancient natures, will

through these very things become perfectly known to us.

What, therefore, are the peculiarities of this order, which is

celebrated as of a ruling and leading nature by others,[30] but is

demonstrated by arguments to be of an assimilative nature? Every thing

then which is assimilative, imparts the communication of similitude,

and of communion with paradigms to all[31] the beings that are

assimilated by it. Together with the similar, however, it produces and

commingles the dissimilar; since in the images [of the similar] the

genus of similitude is not naturally adapted to be present, separate

from its contrary. If, therefore, this order of Gods assimilates

sensibles to intellectuals, and produces all things posterior to itself

according to an imitation of causes, it is indeed the first-effective

cause of similitude to natures posterior to itself. But if it is the

cause of this, it is also of the dissimilitude which is co-ordinate

with similitude. For it is necessary that all things which participate

of the similar, should also participate of the dissimilar. And this

order of Gods indeed imparts the similar in a greater degree than the

dissimilar to the progeny that are more proximate to their principles;

but it constitutes the essence of things that proceed farther from

their principles, according to dissimilitude rather than similitude.

For, in short, similitude will have in itself an hypostasis analogous

to the paternal causes, and to the causes which convert to principles.

But the hypostasis of dissimilitude is analogous to prolific causes,

and to those that preside over multitude and division. For similitude

indeed proceeds analogous to intelligible bound,[32] but dissimilitude

to intelligible infinity. Hence the former is collective, but the

latter separative of progressions. Since, however, every divine nature

begins its own energy from itself, and though its energy is directed

to secondary natures, and it imparts its own peculiarity to things

subordinate, yet it establishes and defines itself according to that

energy, prior to other things;--this being the case, that which

supplies other things with the participation of the similar[33] and

the dissimilar, from itself, will entirely possess in itself this

similitude and dissimilitude. It is also mingled from both these,

though here similitude is emitted in a greater degree, and there

dissimilitude. For generative are united to paternal causes, and

unpolluted causes to those that hasten to proceed to every thing.

Twofold co-ordinations likewise of the divine genera, are connected

with each other, energize together with, and subsist in each other.

For the genus of the ruling Gods, is similar and dissimilar to itself,

and to other things. But being similar and dissimilar to itself, it

conjoins itself[34] to, and separates itself from its principles,

preserving the proper boundaries of progression. That, however, which

is similar and dissimilar to other things, converts and congregates

other things to itself, and separates them from itself. Such,

therefore, are the peculiarities of these Gods.

But that the similar and the dissimilar proceed from the demiurgic

monad, and the signs which there pre-exist, into this order, Parmenides

sufficiently demonstrates to us. For the demiurgic same and different,

are the antecedently-existing causes, as he says, of the similitude

and dissimilitude in this order. Since, however, though this order of

Gods is the summit of the partible genera, and of genera which energize

partibly, yet it has a total transcendency with respect to them, in

order that being in continuity with the total orders of the Gods, its

progression may not be separately allotted its generation from divided

causes, but that each of the opposites, as it were, may proceed from

the whole demiurgus. For the similar is from same and different, and

the dissimilar receives its hypostasis from both these; and thus each

participates of the whole demiurgic monad. And this is an indication

of total[35] hyparxis, viz. to refer each of the parts that are, as

it were different, to the whole. Sameness, therefore, and difference

generate similitude; but the one indeed paternally, and the other

in an unpolluted manner; and the one generatively, but the other

separatively. And again, each constitutes dissimilitude in a manner

appropriate to itself. And thus the genera of the assimilative Gods are

varied, subsisting as paternal, generative, and collective of wholes.

For they are allotted their evolution into light, doubled according to

pre-existent causes. And the demiurgic duad energizing through each

of the causes that are pre-established in him, makes a progression

from each into secondary natures. The whole conclusions, likewise, are

dyadic, (or pertaining to the duad) but they are comprehended by the

demiurgic tetrad in pre-arranged boundaries. And the multitude of the

assimilative progressions is convolved to union, by the simplicity of

the intellectual genera.

Each also of the progressions, has indeed one progression supernatural

and unknown to the multitude, but the other apparent and known to all.

I mean, for instance, that the similar, so far as it is constituted

by difference, has a progression from thence difficult to be known;

but that so far as it proceeds from sameness, it exhibits a manifest

reason of cause. After the same manner, dissimilitude has difference

for the manifest principle of its proper hyparxis; but sameness, for

its principle difficult to be known. Hence also Parmenides beginning

from things unknown to the multitude, and which are alone apparent to

science and intellect, ends in things which are known to all men, and

are effable. For in the Gods themselves, the ineffable precedes the

effable. And the latent and unknown mode of their hypostasis, precedes

that which is known according to progression. And thus much concerning

these Gods from the Parmenides of Plato.

CHAPTER XV.

Making, however, another beginning, let us discuss the orders

that follow successively. Since the partial orders of the Gods,

therefore, are divided in a three-fold manner, according to the

all-perfect measure of the triad, proceeding supernally from the

first intelligibles, as far as to the last of things, measuring and

defining all things as the Oracles say,--the ruling Gods, indeed, are

allotted the first and highest rank [among the partial orders,] making

their progression proximately after the intellectual order, elevating

secondary natures and conjoining them with the demiurgus of wholes,

unfolding all impartible and united intellectual goods to things

subordinate, and connecting and containing exemptly, their essence and

perfection. But the Gods who give completion to the sensible world are

allotted the last order, and close the end of the divine progression.

These divide the universe, and obtain perpetual allotments and

receptacles in it, and through these weave one and the best polity of

the world. Between these mundane Gods, however, who are our rulers and

saviours, and the supermundane leaders, those Gods subsist who preside

over the separable and at the same time inseparable order of sensibles,

and define according to this their proper progression, being at one and

the same time exempt from the Gods in the universe, and co-arranged

with them. And they are expanded, indeed, above the allotment which

is adequate to the divided parts of the world, and supernally ascend

into many numbers of the mundane Gods; but they make a progression

subordinate to the government which extends to all things and to wholes.

For in short, being the media between the supermundane and mundane

Gods, they in a certain respect communicate with both, and have an

indissoluble communion with both, being mundane, and at the same time

supermundane according to order. And above indeed, they are united by

the ruling leaders, but beneath, they are produced into multitude by

the junior Gods, as Timæus says. For they ride on the mundane Gods,

and are in an undefiled manner established on their summits; but they

are suspended from the supermundane Gods, and subsist about them. They

are also more united than the former; but are more multiplied than the

latter. And they divide indeed, the whole monads of the supermundane

Gods, into perfect numbers; but they collect the multitudes and the

numbers of the mundane Gods into united bounds, converting these

Gods to their exempt principles, but calling forth the Gods that are

above the world into the generation and providential care of sensible

natures, and immutably preserving in themselves the middle form of

empire. For the middle bonds give completion to all the genera of the

Gods. Thus in intelligibles, between the intelligible and occult order,

and the paradigmatic triad, and all-perfect multitude, the intelligible

centre subsists, being parturient indeed, with multitude and the first

(forms,) but vanquished by the uniform comprehension of the first

order. Again, in intelligibles and intellectuals, the connective genus

extending from the middle to all the extremes, conjoins and binds all

their essences, powers and providential energies.

After the same manner therefore, in these orders also, viz. in the

kings exempt from, and in those that are co-arranged with the universe,

those Gods that emit in themselves uniformly the peculiarities of

both these kings, afford a communication to them with each other.

Whence also it belongs to them to transport first to second natures,

to convert second to first natures, to unite both by an indissoluble

connexion, and to guard the whole order in the world. The immutable,

therefore, the inflexible, the indissoluble in providential energies,

dominion over wholes, the administration of many partible allotments

of the Gods at once, and the elevating to supermundane perfection

many of their progressions and orders, pertain to these Gods. Hence,

we are accustomed to celebrate this genus of Gods as _liberated_, in

consequence of being freed from all division according to parts;[36]

as _supercelestial_, in consequence of proximately establishing

itself above the Gods in the heavens; as _undefiled_, in consequence

of not verging to subordinate natures, nor dissolving its exempt

transcendency by a providential attention to the world; as _elevating_,

in consequence of extending the mundane Gods to the intellectual and

intelligible place of survey; and as _perfect_, in consequence of

illuminating all the celestials with the measures of perfection. Since

therefore, this order is in continuity with the assimilative rulers,

but is arranged prior to the mundane Gods, it is indeed proper to

evince that the theology pertaining to it[37] is suspended from the

doctrine concerning the ruling Gods, and at the same time affords from

itself the principles of the conceptions about the sensible Gods.

CHAPTER XVI.

The intelligible king[38] therefore, of all intellectuals, luminously

emitting from himself the first causes, and which measure wholes,

according to the all-perfect triad in himself, defines all wholes as

far as to the last of things, and triples the progressions of the

Gods from himself, so as to generate indeed three orders, but refer

each of them to one monad, and an intelligible transcendency. On

this account he constitutes three collective, three connective, and

three perfective causes of all intellectuals; extending the triadic

light to all things, and imparting by illumination the perfect in the

progressions of its proper offspring, to the beginnings, middles, and

ends of all separated natures. But again, the demiurgus and father,

imitating his father and grandfather,[39] to the latter of whom he

extends his total intelligence, being the same in intellectuals, as

he is in intelligibles, and terminating the genus of the intellectual

fathers, in the same manner as his grandfather closes the paternal

profundity of intelligibles, produces from himself three orders of

Gods. And as the total progressions were divided from his grandfather

triadically, so the partial progressions are perfected on account of

him, according to the triad. Hence, there are also three orders from

the demiurgus; but they proceed according to the end adapted to each.

And one of them indeed, is supermundane alone; another is mundane; and

another is in a certain respect the middle of both. They are likewise

allotted the triple proximately from the paternal cause; but each

derives the peculiarity of hyparxis from definite principles, and a

diminution proceeding according to measures. For they have neither an

hypostasis of equal dignity, as mathematical monads have in the triad,

nor a disorderly difference of dignity, but they receive the difference

of a subordinate essence, and arrangement in their generation from

the first causes. And thus, the ruling Gods indeed, are allotted

the highest order in the partial progressions, and the exempt cause

of the proceeding natures. But the liberated Gods are allotted the

second order, being arranged indeed under the ruling, but riding on

the mundane Gods. And the mundane Gods are allotted the third order,

being elevated through the liberated, but united by the ruling, to the

intellectual Gods. In what manner however, the Gods in the world and

all the mundane genera participate of the ruling Gods, we have already

shown.

But each of the mundane genera enjoy the energy of the liberated

governors of the universe, according to a measure adapted to each, and

especially such as are able to follow the powers of these Gods. For in

the Gods themselves, we may perceive a twofold energy, the one indeed,

being co-arranged with the subjects of their providential care, but the

other being exempt and separate. According therefore, to the first of

these energies, the mundane Gods govern sensibles, and convolve, and

convert them to themselves; but according to the other, they follow the

liberated Gods, and together with them are elevated to an intelligible

nature. And on this account, the Elean guest, makes the periods of the

whole world, and of each of the Gods in it to be twofold. For, he says,

that the sun, and each of the heavenly bodies, subsist according to

both these circulations, viz. the intellectual and the mundane; or, if

you are willing so to speak, according to the power which is motive of

secondary natures, and the power which ascends in conjunction with the

liberated Gods.

Moreover, he says, that our souls, and all the natures that have a life

separate from bodies, at one time live according to that elevating

progression, and at another according to the mundane; and now indeed

we proceed from youth to old age, since we have departed from a

flourishing and undefiled life, and are borne to earth, and generation;

but then on the contrary, we proceeded from old age to youth. On

which account, we were led round to a flourishing, intellectual, and

liberated form of energy. Hence also, the corporeal-formed nature [with

which we are connected,] was gradually obliterated, and whatever causes

us to tend downward, and renders us inseparable from the universe. But

an incorporeal, and immaterial nature shone forth, and was filled with

the Gods who are the leaders of a life of this kind.

If also, you are willing, we may collect the same thing by a reasoning

process, from what is written in the Phædrus. Socrates, therefore,

says in that dialogue, that the soul which is perfect and winged,

revolves on high, and governs the whole world; and that this will be

the case with our soul, when it arrives at the summit of a happy life.

But this is in a much greater degree present with the genera superior

to us, and with the Gods themselves. For our souls obtain this end,

and this true blessedness, through the Gods. For whence do you think,

and from what other causes, is a disencumbered energy, and which has

dominion over wholes, imparted to us, and to the genera in the world

more excellent than us, but from the liberated Gods? For each of the

mundane Gods obtains the administration of its allotment, and of the

proper series over which it rules; and which it constitutes about

itself, according to the will of the father. For the demiurgus arranges

under the several mundane Gods, the herds of dæmons, and partial

souls, as Timæus says. But to energize through the whole world, is a

supernatural good, and the peculiarity of the exempt government of the

supercelestial Gods. Hence, from these this good is imparted to the

mundane Gods, and to our souls. Or how can that which is partial extend

its proper energy to the whole? And how departing from its own divided

peculiarity, can it change its life? For that which directs its energy

to the universe, withdraws itself from an energy which is arranged in a

part. We must not therefore say, that this divine good is by any means

present to mundane natures from any other source than these Gods, who

establish their kingdom proximately above the world. As, therefore,

the progression to all things through similitude, and the conversion

according to similitude to causes, are imparted from the assimilative

rulers to the celestial Gods, to the more excellent genera, and to

us, thus also, that which is liberated from partial natures, which is

disencumbered and which tends spontaneously to many energies, is an

impression derived from the liberated rulers. And thus much concerning

the providence of these rulers which pervades to all things, and the

goods which they impart to subordinate natures. But we shall add to

what has been before said, the peculiarity of their essence, according

to which they are allotted this order.

CHAPTER XVII.

From the intellectual[40] Gods, therefore, [i.e. from the assimilative

rulers] an immaterial and divine intellect is suspended. But a separate

and total intellect is an intellect of this kind. Hence also these Gods

are called intellectual. For according to their hyparxes, they are

beyond essence and multitude; but according to the participations of

them which receive the illumination of a progression of this kind, they

are called assimilative. For because they have intellectual hypostases,

and perfect powers, since intellect is the last of their participants,

and the intellectual peculiarity defines their whole essence,--hence

they are allotted this appellation. Of the mundane Gods, indeed,

an intellectual nature participates primarily, an undefiled soul

also participates of them, and that portion of the world together

with which they render the whole world, an intellectual and divine

animal, emitting the splendour of themselves as far as to bodies, and

imparting to these a vestige of their own peculiarity. It is necessary,

therefore, that the orders which are between both these, should

rejoice in certain additions, by which they are more multitudinous

than the intellectual Gods, and in progressions into participants; but

that they should be more singular and simple than the mundane Gods.

For the diminutions of the divine essences multiply the receptacles

that are suspended from them. Hence, together with the intellectual

peculiarity, these Gods assume the psychical power, in order that by

the incorporeal nature, they may have the supermundane [property,] but

by the psychical, they may be more manifold than the intellectual Gods.

For again, considering the affair in another way, since soul presents

itself to the view, and the one fountain of whole souls, in pure

[intellectuals,] and constitutes all things in conjunction with the

demiurgus, is it not necessary that the supermundane Gods should

participate of the psychical peculiarity? For the Gods that are divided

about the world, are not filled with the unical soul without a medium,

but through other more total media, which do not proceed out of the

monad, [i.e. out of Juno, or the crater,] and possess an eternal

life. From thence, therefore, that is, from the crater of souls, the

presence of soul is derived to the ruling and liberated Gods. For the

demiurgus Jupiter also, as Socrates says in the Philebus, possessing in

himself a royal soul, and a royal intellect, according to the reason

of cause, and generating according to the whole of himself those

Gods that are of a ruling characteristic among the supermundane and

mundane divinities, entirely likewise imparts the intellectual and

the psychical peculiarity. But the supermundane Gods indeed, being

primarily unfolded into light, participate more of an intellectual

essence. Hence also, the psychical peculiarity is in them occultly.

But the Gods who are allotted the middle order, cause the psychical

peculiarity, indeed, to shine forth, yet subsisting with a more

abundant separation (than in the supermundane Gods.) The mundane Gods,

however, perfectly unfold the psychical peculiarity into light; since

intellect also, was indeed occultly in the first intellectuals, but

exhibits a fore-running light in the middle, and shines forth in the

last intellectuals. And the supermundane Gods, indeed, being perfectly

[supermundane] derive the power of soul from the intellectual[41]

crater, or the royal soul in the demiurgus; but they pre-establish in

themselves another monad of the divided psychical genera. The liberated

however, now communicating in essence with the mundane Gods, have the

psychical peculiarity from a twofold source, i.e. from the fountain of

total animations, and from the assimilative principle. And in the last

place, the mundane Gods receive the illuminations of all the divinities

prior to them. Hence also, they rule over the universe, imitating the

liberated Gods, adorn sublunary natures with forms, and assimilate them

to intellectual paradigms, imitating the ruling Gods. They likewise

pour forth the whole of the life which is inseparable [from body,] from

the one fountain of souls, establishing it as an image [of the life

which is separate from a corporeal nature] and conjoin themselves to

this fountain.

In short, all the genera[42] being mingled by the demiurgus in the

fountain of souls, in order to the generation of the different ranks

of souls, some of these ranks have one thing, but others a different

thing at hand. And in some indeed, the essential has dominion over

the remaining genera; in others sameness; and in others difference.

But those souls that are connascent with the assimilative Gods,

have[43] their whole hypostasis according to essence. Hence they are

near to an intellectual hyparxis, and are allotted in the genera of

souls, an intelligible and occult transcendency. But those[44] that

are co-arranged with the liberated Gods, characterize their proper

progression, according to sameness. Hence also, they are consubsistent

with the Gods that bind together and congregate the supermundane and

mundane Gods. And those souls that are co-divided with the mundane

Gods, define the essence of themselves according to difference: and

on this account also, the demiurgus, in constituting the soul of the

universe, is said to co-adapt difference to other souls by force.

Moreover, the separation into parts in these, the union through

harmony, and the energy according to time are effected through the

illuminations of difference. But [in the souls] above these essence and

sameness subsist, with which there are eternal life, and a union of

powers. And thus much concerning these particulars.

From what has been said, however, we may collect by a reasoning

process, that intellect, essence, and intellectual life, are suspended

from the liberated Gods. In them also soul, and the nature of the

supercelestial souls shine with a fore-running light. For they are

established above the celestial Gods who ride in bodies, just as the

celestial Gods are exempt from the sublunary divinities, and from those

who are allotted the government of matter. If, however, the genus of

the liberated Gods is of this kind, they are very properly said to

belong to the partial orders, in the same manner as the Gods prior to

them. But they indeed are more total, because the psychical peculiarity

was in them occultly. But the liberated Gods have that which is partial

in providential energies more apparent because the psychical power also

in these is more manifest, just as the mundane Gods who now preside

over partial allotments, perfectly unfold into light the psychical

essence. The whole, however, and impartible genera of the Gods shine

forth as far as to the intellectual hypostasis. For intellect according

to its own nature is impartible.

The liberated leaders, therefore, being such as we have shown them to

be, let us survey the multiform orders of them adapted to this order.

Some of them, therefore, we call _transporters_, and these are such

as unfold to secondary natures, the progressions of the assimilative

genera. But others are _elevators_, who draw upward the mundane orders,

to a separate energy. Others are _colligators_, who administer equally

the communion of the extremes. Others are _undefiled_, and these are

such as entirely obliterate matter, and impart by illumination the

disencumbered to the providential energies of secondary natures.

Others are _perfective_, and these are such as are the suppliers of

perfection to mundane natures. And others are _prolific_, who multiply

the progressions of subordinate essences. For according to these, and

far more numerous powers, incomprehensible by our conceptions, they

preside over the Gods in the world, and give completion to the divine

genera which subsist between the Gods that are exempt, and those that

are co-arranged with the parts of the universe.

Moreover, we must assign to them energies in symphony with their

powers, viz. such energies as are disencumbered, every where apparent,

amputating every thing material, and corporeal-formed, emitting an

idea undefiled, without contact, and incorporeal, and converting all

secondary natures to themselves, and extending them to intellectual

light. And farther still, we must ascribe to them energies that unfold

the exempt principles of the universe, and also energies more excellent

than these, which draw upward to the intellectual Gods, and others

still more elevated which conjoin themselves with the intellectual

Gods, and exhibit an essence uncoloured, unfigured, and without

contact. Again, according to another mode, [we must admit] that some of

their energies operate about the secondary Gods, and are collectors of

their divine unities to a union prior to the world. But others operate

about the mundane intellects, and extend the intellections of them from

co-ordinate intelligibles to such as are first, and exempt from the

universe. Others again, are elevators of souls to the one fountain of

them. And some of their energies, indeed, are the leaders of divine

souls themselves; but others preside over the genera that are more

excellent than us. And others convolve the multitude of intelligible

[souls[45]] to an undefiled life. For being as it were certain leaders

of herds, they ascend supernally into all the natures in the world, and

as dæmon Gods, they proximately rule over Gods, and are the leaders of

the progression to the intelligible, to some in one, and to others in a

different way, according to the order which is adapted to the elevated

natures. For every thing [mundane] participates of the liberated Gods.

But the participation is different. For it is either according to

the divine, dæmoniacal, and partible, or according to the uniform,

intellectual, and psychical. For all things, as I may say, are

allotted a separate[46] life, a disencumbered energy, a supernatural

providence, and a common prefecture, from this order of Gods. Let the

common definition, therefore, of the liberated Gods, be such as this.

CHAPTER XVIII.

In the next place it follows that we should unfold the theory of

Plato, first, that which may be obtained in other dialogues, and

afterwards, the all-perfect doctrine concerning these Gods, which is

to be found in the Parmenides. In the Phædrus therefore, Socrates

energizing enthusiastically, and expanding his intellect to the whole

connexion of the divine orders, and not only mystically surveying the

mundane progressions of them, but also their indescribable and blessed

visions, and discursive energies above[47] the world, divides indeed,

in a three-fold manner, all the separate hypostases in the world, from

the subjects of their government. And he calls the first of these

hypostases divine; but the middle dæmoniacal; and he gives completion

to the last from our souls. He also suspends partial souls [such as

ours] from dæmons. Hence he denominates them co-attendants, and extends

them through dæmons as media, to the divine empire. But he suspends the

dæmoniacal orders from the mundane Gods. For dæmons are the attendants

of these. He refers however, these whole divine principalities, the

dæmoniacal herds, and choirs of partial souls, to the liberated order;

and he says that the triadic army of mundane souls is elevated under

this order, to the intellectual and intelligible Gods, together at the

same time with their first causes.

Here therefore, he defines according to the measure of the dodecad

(i.e. the number twelve) all the liberated Gods, though the multitude

of them is incomprehensible, and not to be numbered by human

conceptions; and though none of those theologists that have written

any thing concerning them, have been able to define their whole

number, in the same manner as they have the ruling multitude (i.e. the

multitude of supermundane Gods,) or the multitude of the intellectual,

or intelligible Gods. Plato however, apprehended that the number of

the dodecad is adapted to the liberated Gods, as being all-perfect,

composed from the first numbers, and completed from things perfect; and

he comprehends in this measure all the progressions[48] of these Gods.

For he refers all the genera and peculiarities of them to this dodecad,

and defines them according to it. But again dividing the dodecad into

two monads and one decad; he suspends all [mundane natures] from the

two monads, but delivers to us each of these energizing on the monad

posterior to itself, according to its own hyparxis. And one of these

monads indeed, he calls Jovian, but he denominates the other Vesta. He

likewise makes mention of other more partial principalities, and which

give completion to the aforesaid decad, such as those of Apollo, Mars,

and Venus. And he suspends indeed, the prophetic form of life from the

Apolloniacal principality; but the amatory from the principality of

Venus; and the divisive, from that of Mars; for hence the most total

and first genera of lives are derived; just as when he introduces into

the world souls recently fashioned, he says that some preside over one,

and others over another form of life. And it appears to me, that as

Timæus makes the division of souls, at one time supermundane, but at

another mundane, for he distributes souls equal in number to the stars,

and disseminates one into the moon, another into the earth, and others

into the other instruments of time; after the same manner also Socrates

prearranges twofold rulers and leaders of them; proximately indeed the

mundane Gods, but in a still higher rank than these, the liberated Gods.

As we have said however, the twelve Gods convolve every mundane genus,

whether it be divine, or dæmoniacal, to the vision of intelligibles,

and perfect their separate energy. They likewise comprehend in

themselves all the supercelestial genera, so that whether there be a

paternal genus of the liberated Gods, or a vivific, or an undefiled

and guardian genus, they are comprehended in this number. For this

number must not be surveyed as if it was such as twelve is in units;

for number in the Gods is not of this kind; but it must be beheld in

the peculiarity of hyparxis. For as the duad in the Gods presides over

prolific power,[49] and the triad, over the first perfection, thus also

the dodecad [in the Gods,] is a symbol of all-perfect progression. For

since these Gods close the end of the powers that are unapparent and

exempt from the world, and ride on the celestial Gods, according to

each of these, the dodecad pertains to them, viz. it belongs to them

as terminating the all-perfect in the progression of the supermundane,

and as presiding over the celestial Gods. For they impart to the latter

a distribution from themselves into the dodecad, and especially guard

them in this number. The ruling dodecad therefore, was all-perfectly

supermundane; but the celestial, is evidently mundane only; and the

dodecad of the liberated rulers contains the communion of the extremes,

and binds the order posterior, to that which is prior to itself. And on

this account indeed, the liberated Gods are perfective of the mundane

Gods, and lead them upward. But they are proximately suspended from the

ruling Gods, are emitted from them, and administer the indissoluble

connexion of both. [i.e. of the supermundane and mundane Gods.]

CHAPTER XIX.

That we may not however present the reader with our conceptions, but

may unfold to the utmost of our power the theory of Plato, to the

lovers of the contemplation of truth, let us consider by ourselves,

where those leaders must be arranged, which Socrates celebrates in the

Phædrus, and with whom it is fit to connumerate, and with what orders

of Gods, it is proper to co-arrange the great ruler of those leaders,

who drives a winged chariot. For it is necessary either to give to

him an intellectual, or an assimilative, or a liberated, or a mundane

order. For these are the decrements accompanying the progression of the

great God Jupiter. If however, he is the intellectual Jupiter, whom we

have denominated the demiurgus of the universe, and have made Plato

bear testimony to our assertion, how is he the leader of the above

mentioned dodecad? And how is he divided oppositely to the principality

of Vesta? For the demiurgic monad closes indeed, the intellectual

breadth, but is exempt from all other numbers, and unco-ordinated

with all [the monads of other numbers.] For it neither was, nor is

lawful for effects to have an hypostasis opposed in division to their

causes. It is not therefore proper to make twelve leaders of wholes,

but to make the number of causes to be one, as Timæus says. Moreover,

Jupiter the demiurgus is exempt[50] from the universe, as being himself

the author of the apparent order of things. But the first of the

twelve leaders, is said by Socrates to drive a winged chariot in the

heavens. How therefore, can he who is connected with the world, and who

approximates to the Gods in the heavens, be considered as the same with

him who is exempt from all [mundane natures,] and who abides, as Timæus

says, in his own accustomed manner?

Farther still, this Jupiter indeed, presides over a philosophic life,

and souls [that follow him] perpetually lead this life. But another God

presides over the prophetic, amatory, and poetic life. The demiurgus

of wholes, however, contains in himself the paradigms of all lives;

and as he uniformly comprehends the essence of souls, after the same

manner also, he comprehends all the different mutations of their

lives. He is not, therefore, divisibly the cause of the lives in the

soul, but pre-establishes according to one demiurgic cause, all the

periods of souls, all the variety, and all the measures of life. And

as the mundane sun is not the cause of some things, but the demiurgus

of others, but of whatever the sun is the author, the demiurgus is in

a greater degree the fabricator, and precedaneous cause,--thus also

in the lives of souls, it is not proper to refer the cause to the

demiurgus in a divided manner. For the demiurgic monad, presides as

the impartible, common, and one cause of all lives; but the divisions

according to lives, and the different paradigms of mundane natures,

pertain to the Gods posterior to him.

If, however, some one should think that we ought to abandon this

hypothesis, but that we should assert this Jupiter, and the other

leaders to be mundane, where must we arrange the Gods that follow him?

For Socrates says, “that the army of Gods and dæmons divided into

eleven parts, follows Jupiter.” For there are more comprehensive and

partial orders of Gods in the universe than these, and some of them

have the relation of leaders, but others of followers. The magnitude,

however, of the principality celebrated by Socrates, does not manifest

to us a transcendency co-arranged with, but exempt from mundane

natures. For in incorporeal causes, _the great_, imparts a peculiarity

of this kind to those to whom it is present. And as Love being not

simply called a dæmon by Diotima, but a _great_ dæmon, is demonstrated

to be expanded above all dæmons, and is a god, but is not arranged in

the genus of dæmons, thus also Jupiter, being celebrated as the _great_

leader, not as the mundane leader of mundane natures, but as exempt

from, and transcending the mundane order, is allotted this appellation.

But if Jupiter is exempt from the Gods in the world, it is necessary

that the other leaders also should have an essence antecedent to those

that follow Jupiter. For all of them are allotted a ruling dignity.

But if the other leaders are arranged as mundane, and Jupiter alone is

a leader beyond these, again we must transfer the whole principality

from the dodecad, to the Jovian monad. It is necessary, however, to

attribute a ruling power to all of them, and to preserve to Jupiter the

principal authority among them.

It remains, therefore, that a principality such as this of the Gods,

must either be that of the assimilative Gods, or of those that are

allotted a liberated dominion in the universe, as we say it must.

If, however, we should admit it to belong to the assimilative orders,

it will be the leader of a demiurgic triad, but not of the dodecad

which is now celebrated. The Jupiter, therefore, who is among the

assimilative Gods, and whom we have before unfolded, is the first of

the sons of Saturn. For these sons, as Socrates says in the Gorgias,

divide the whole kingdom of Saturn. And the first of them indeed is the

author of first, the second of middle, and the third of last natures.

The division, therefore, of mundane natures being three-fold, the first

of the sons of Saturn may be called the leader of the triadic division,

and the multitude proximately suspended from him will be the first of

the triadic division in the universe. But the leader of the twelve

Gods, presides over an army distributed into eleven parts. Hence[51]

the one defines his proper dominion in the thirds of wholes, but the

other in the twelfths. And according to the power of comprehension,

one of them defines his principality conformably to the triad, but the

other according to the endecad [or the number eleven.] By no means,

therefore, is each of these allotted the same order. The demiurgus,

therefore, and saviour Jupiter is uncoarranged with all these. But

the assimilative Jupiter is the leader of the division of wholes into

a triad. And the mundane Jupiter is among the number of leaders that

follow, and not of those that are exempt. The Jupiter, however, who is

celebrated by Socrates in the Phædrus, is co-arranged with the other

leaders, and presides over those that are disposed in an orderly manner

according to eleven parts, and not over those that receive a tripartite

division; and he is also exempt from all mundane natures on account of

the magnitude of his ruling transcendency. Hence he is different from

all the above-mentioned orders, and exhibits in no one of them the

peculiarity which is now presented to our view.

It remains, therefore, that we should connumerate him with the

liberated Gods, in order that he may be proximate to the mundane

Gods; and on this account he is said to be in the heavens, and to be

exempt from the mundane divinities. On this account, likewise, he is

celebrated as _great_. For frequently media present themselves to

our view, from the extremes being surveyed according to mixture. Since

therefore, Jupiter is said to drive a winged chariot in the heavens,

and is denominated great, he is in a certain respect co-arranged with

the celestial Gods, and is exempt from them. But he who is at one and

the same time co-arranged with the Gods in the universe, among whom the

celestial Jupiter is allotted the highest dignity, and is exempt from

them, ranks among the liberated Gods, if in what has been before said,

we have rightly determined. Hence, of the Gods, some are exempt from

the universe; but others give completion to it; and others are at one

and the same time allotted a co-arranged, and an exempt transcendency.

This great leader in the heavens therefore Jupiter, is liberated and

supercelestial, and the whole dodecad shines forth in this order of

Gods. For there is one all-perfect and divine number, to which the

twelve leaders give completion. So that it is necessary the whole

number should be placed in this order of Gods, but we must not call

in a divided manner some of the leading and ruling Gods mundane, and

others supermundane. But if the first of them is supermundane, the rest

also will after the same manner establish themselves above the Gods in

the world. Each also is the leader of an appropriate multitude, and

is surrounded with a great number[52] of Gods and dæmons. But partial

souls rank among the last of their followers. For they are co-divided

with dæmons, and divine natures, and participate of the liberated

principality of the Gods, as far as they are able. For, as Socrates

says, “that which is willing and able always follows the Gods.” Through

these things therefore, we have reminded the reader, that the twelve

leaders of wholes celebrated by Socrates in the Phædrus, belong to the

liberated Gods.

CHAPTER XX.

In the next place, let us show whence they derive the whole of this

number. It is necessary therefore, that they should have their

hypostasis from the Gods prior to them; since the progression to

the assimilative Gods was from the intellectual fathers, and to the

intellectual fathers supernally from the intelligible and at the same

time intellectual Gods, just as to these the progression was from

the first intelligibles. For since the order of the assimilative

rulers is prior to that of the liberated Gods; as is also the triad

of the intellectual kings; or rather the demiurgic monad establishing

in itself the all-perfect measure of the division of wholes into

the triad,--this being the case we must survey the causes of the

generation[53] of the liberated Gods according to both these, viz.

according to the demiurgic measure, and the genera of the assimilative

Gods. For the different orders of them are imparted from these two.

Moreover, if we remember what has been before observed, we gave a

fourfold division to the middle progressions of the assimilative Gods.

And we said, that some of them are paternal, others prolific, others

of an elevating, and others of a guardian nature. Since therefore, the

demiurgic monad divides progressions into first, middle, and last, in

the same manner as the intelligible father prior to it, but the Gods

posterior to this monad, emit the rivers of themselves tetradically

to secondary natures,--this being the case, the dodecad of liberated

Gods presents itself to our view, above indeed proceeding according

to the triad, but beneath being quadruply multiplied. Hence, of the

genera which give completion to it; some indeed, are allotted the

demiurgic and paternal triadically; others, the generative and vivific

triadically; others, the elevating peculiarity triadically; and others

after the same manner the undefiled and guardian characteristic.

For all their peculiarities are derived from the multitude of the

assimilative Gods. But the division of them into first, middle and

last, proceeds from the demiurgic cause. And thus much concerning the

number of the liberated Gods, whence, and how it is generated.

CHAPTER XXI.

Since therefore, as we have before observed, there are twelve leaders

of all the mundane Gods, of all dæmons, and farther still, of such

partial souls as are able to be extended to the intelligible, again

in this dodecad, the mighty Jupiter and Vesta are allotted the more

ruling order. But the principality of the rest is co-arranged with

these, and has a secondary dignity. And Jupiter indeed, being neither

the intellect of the universe, as some say he is, nor the intellect

in the sun, nor in short, any one of mundane intellects or souls, but

being expanded above all these, and pre-existing among the liberated

Gods, elevates the choir of Gods, and of the genera superior to us that

follow him, and imparts paternal goodness to the multitude converted to

him. But he is the leader of all the other numbers that terminate under

the twelve Gods. Again however, Vesta indeed governs an appropriate

multitude, but she neither has the order of the first soul, nor is that

which is called the earth in the universe. But prior to these, she is

allotted a ruling power among the supercelestial Gods. She imparts

however, her own peculiarity to the numbers of the other leaders, in

the same manner as Jupiter. For the leaders that are suspended from the

decad, participate also of these two monads.

Jupiter however, being indeed the cause of motion is the leader to all

things of a progression to the intelligible. But Vesta illuminates

all things with stable[54] and inflexible power; though Jupiter also

abiding in himself, is thus elevated to the intelligible place of

survey; and Vesta on account of an inflexible and undefiled permanency

in herself, is conjoined to the first causes. The emission however of

a different peculiarity, affords the difference of dominion. For since

there are twofold conversions in the Gods (for all things are converted

to themselves and to their principles) each form of conversion indeed,

was impartibly in king Saturn. For according to Parmenides he is

demonstrated to be in himself, and in another. And the latter indeed,

pertains to a conversion to a more excellent nature, but the former

implies a conversion to himself. In the secondary however, and more

partial Gods, both these forms shine forth in a divided manner. And

Vesta indeed, imparts to the mundane Gods an undefiled establishment

in themselves; but Jupiter imparts to them an elevating motion to

first natures. For Vesta belongs to the undefiled, but Jupiter to

the paternal series; but they are divided by a subsistence in self,

and a subsistence in another, as we have before observed. It must

be said therefore, that every thing stable and immutable, and which

possesses an invariable sameness of subsistence, arrives to all mundane

natures from the supercelestial Vesta, and that on this account all

the poles are immoveable, and the axes about which the circulations

of the spheres convolve themselves. It must also be said, that the

wholenesses of the circulations are firmly established, that the earth

abides immoveably in the middle, and that the centres have an unshaken

permanency [from this supercelestial Vesta.]

Again therefore, it must be admitted that all motions, separate

energies, and the conversions of secondary to first natures, are

derived to wholes from Jupiter. For the intellectual orders are not

only united to co-ordinate intelligibles, but also to such as are

exempt, on account of the elevating progression of Jupiter. And divine

souls following the mighty Jupiter are extended as far as to the first

causes. The attendants of these also are collected together with the

Gods, in consequence of being suspended from the paternal government

of Jupiter. But again, with respect to all the remaining leaders,

each presides over his proper series and imparts from himself his

peculiarity to the whole multitude [suspended from him.] And one of

them indeed, imparts as far as to the last of things an unfolding,

another, a prolific, and another, an immutable peculiarity, being

themselves allotted a supercelestial order, and drawing upward a

numerous army of partible Gods. Hence Socrates also at one and the same

time denominates them rulers, says that they have an arrangement, and

that their energy is directed to secondary natures, according to the

order in which they are placed. Each, however, of the other ruling Gods

who are ranked in the number of the twelve, is a leader according to

the order in which he is arranged. The ruling and leading peculiarity,

therefore, alone, pertains to the supermundane Gods. But to be

arranged, and that which is arranged itself by itself, pertain to the

mundane Gods. For these are they who participate of order, and who are

allotted order according to participation. Both these peculiarities,

however, pertain to the liberated Gods. For they are rulers and

leaders, as being in continuity with the ruling [supermundane] Gods,

and they are arranged and participate of order, as being proximate

to the mundane Gods. But being the middle of both, they connect the

whole progressions of them according to one intellectual bond. Farther

still, as presiding indeed over the ruling order in the heavens, they

come into contact with the mundane Gods, and as being in themselves,

and extended to the intelligible, they are allotted a transcendency

separate from the universe, and exempt from their participants. Thus

much, therefore, may suffice concerning the first division of these

Gods. Since, however, we have before observed that their progression is

tetradic and triadic, we shall concisely define[55] the peculiarities

of the arranged triads.

CHAPTER XXII.

These, therefore, being arranged according to triads, as we have

said, of the demiurgic triad, indeed, Jupiter is allotted the highest

order, supernally from intellect governing souls and bodies, and as

Socrates says, taking care of all things. But Neptune here also gives

completion to the middle of the demiurgic [triad], and especially

governs the psychical order. For this God is the cause of motion, and

of all generation. But soul is the first of generated natures, and

is essentially motion. And Vulcan inspires the nature of bodies, and

fabricates all the mundane seats of the Gods. Again, of the guardian

and immutable triad, the first indeed is Vesta, because she preserves

the very being of things, and an undefiled essence. For Socrates in

the Cratylus gives to her the highest order, as connectedly containing

the summits of wholes. But Minerva preserves middle lives inflexible,

through intellection, and a self-energizing life, sustaining them from

[the incursions of] matter. And Mars illuminates corporeal-formed

natures with power, and an infrangible[56] strength, as Socrates says

in the Cratylus. Hence he is perfected by Minerva, and participates of

a more intellectual inspiration, as the poetry [of Orpheus] says, and

of a life separate from generated natures.

Moreover, of the vivific triad, Ceres is the chief, entirely generating

all mundane life, viz. the intellectual, the psychical, and that which

is inseparable from body. But Juno contains the middle of the triad,

and imparts the generation of soul. For the intellectual goddess emits

from herself all the progressions of the other psychical genera. And

Diana is allotted the end of the triad, moving all natural reasons

into energy, and perfecting the imperfection[57] of matter. Hence

theologists, and Socrates in the Theætetus, call her _Lochia_, (or

the power that presides over births) as being the inspective guardian

of psychical progression and generation. Of the remaining triad,

therefore, the anagogic, or elevating, Hermes indeed is the supplier

of philosophy, and through this elevates souls, and by the dialectic

powers, sends upward both total and partial souls to the good itself.

But Venus is the first-effective cause of the amatory inspiration which

pervades through wholes, and familiarizes to the beautiful the lives

that are elevated by her. And Apollo perfects and converts all things

through music, convolving, as Socrates says [in the Cratylus], and

through harmony and rhythm attracting to intellectual truth, and the

light which is there.

We say, however, in common respecting all of them, that establishing

themselves above the mundane Gods, they contain all the choir of

the liberated Gods. And souls indeed are suspended from them, but

intellectual souls, and such as are as it were powers generative of

souls. Hence Socrates also gives to them chariots. For Jupiter is said

to drive a winged chariot, and the other Gods after the same manner

as Jupiter use secondary vehicles. But what else can we say these are

than supermundane souls, on which they ride, and which are intellectual

indeed, but the sources of partibility and division, from which mundane

souls are allotted their hypostasis; a more abundant separation, and

a greater number of parts appearing in them, in consequence of their

being adapted to be bound through analogy? In the liberated Gods,

therefore, the psychical peculiarity unites itself to intellect. Hence

also, Jupiter is said to drive a winged chariot, without division,

in consequence of this chariot being intellectual, and not departing

from an immaterial and divine intellect. But in the mundane Gods,

divisions of horses and charioteers are delivered. [For Socrates says

in the Phædrus], “All the horses, therefore, and chariots of the Gods

are good, and consist of such things as are good.” Hence an energy

according to time first shines forth in the mundane Gods, where there

is a more abundant separation of powers. But in the liberated Gods,

time is always with eternity, and partibility with union. For they are

the principles of souls, and the causes of mundane natures, and are as

it were intellectual seeds abiding in the intellectual comprehensions

of themselves. And thus much concerning these things.

CHAPTER XXIII.

I wish, however, to show from other writings of Plato what the

peculiarity is which he exhibits to us of the liberated order. In

the Republic, therefore, teaching us the order of the universe which

pervades through the mundane wholes, supernally from the inerratic

sphere, and which governs the elections of human life that are

different at different times, this life also varying the measure of

justice adapted to it, he refers the first-effective cause of this

order to a monad and triad exempt from [the mundane] wholes. And to the

monad indeed, he gives the power of dominion, extending the authority

of it to all heaven, its empire being at one and the same time

impartibly present to all things, governing all things indivisibly,

and according to one energy, and moving wholes by the lowest powers

of itself. Giving also to the triad a progression from the monad, he

distributes from it into the universe a partible energy and production.

For that which is simple and united in exempt providence, is educed

into multitude through secondary inspection. Thus, therefore, the one

cause of multitude possesses a greater authority, but the distributed

cause appears to be more proximate to its effects. For all the variety

of powers in the world, the infinity of motions, and the multiform

difference of reasons, [i.e. of productive principles] are convolved

under the triad of the Fates. But again this triad is extended to

the one monad which is prior to the three Fates, and which Socrates

denominates Necessity, not as ruling over wholes by violence, nor as

obliterating the self-motive nature of our life, nor as deprived of

intellect and the most excellent knowledge, but as comprehending all

things intellectually, and introducing bound to things indefinite, and

order to things inordinate. And farther still, he thus denominates it,

as causing all things to be obedient to itself, and extending them

to good, as subjecting them to demiurgic sacred laws, as guarding

all things within the world, and as comprehending all things in the

universe in a circle, and leaving nothing deprived of the justice

pertaining to it, nor suffering it, besides this, to fly from the

divine law.

Since, therefore, we give a twofold division to the causes of the order

of the world, and we admit one of the causes to be monadic, but the

other triadic, and we acknowledge that the monad is productive of the

triad, being persuaded by Plato, and since we have shown that the triad

is the offspring of the monad, let us see in what order it is possible

to arrange each of these. For wishing to learn this, we have undertaken

the present discussion concerning them. The monad, therefore, which,

as we have said, Socrates calls Necessity, is perfectly exempt from

mundane natures, and by the last of her powers imparts motion to all

heaven, neither being converted to it, nor energizing about it, but

imparting an orderly circulation to the world, by her very essence, and

by being firmly established. For [Socrates says] that the spindle is

moved on the knees of Necessity; but that she herself having royally

established herself on a throne near to the universe, governs the

heavens in a silent path. But the triad is now in a certain respect

co-arranged with the circulations of the heavens, convolves them with

hands, and energizes about them, and no longer causes them to revolve

by its very being alone [in the same manner as the monad]. For the

triad is the cause of the order and circulations of the universe, by

producing and performing a certain thing; though in this also there is

a different energy. For Lachesis indeed moves with both her hands; but

each of the remaining Parcæ, with one hand only. This however we shall

again discuss. But it is obvious to every one, that of this production

which subsists according to the monad, and the triad proceeding from

it, it must be granted that the monad is established in a more ancient

order of Gods, but the triad in an inferior order.

We say, therefore, that Necessity who is called the mother of the

Parcæ, first subsists in the intellectual Gods, analogous to the

intelligible and intellectual monad of Adrastia; and that thence

being unfolded into light in the ruling orders, she generates this

triad of the Parcæ. For that which is total in providence, energy,

and the convolution of wholes by the very being itself of that which

convolves them, are indications of intellectual transcendency. To

extend, likewise, impartibly production to all things, is coequalized

with demiurgic dominion. And this Goddess appears to me to illuminate

all the progeny of the demiurgus with an ineffable guard. As likewise

he is the generator of wholes impartibly, thus too Necessity guards

inflexibly all things in herself, and comprehends them monadically,

preserving indissoluble the order which proceeds from the demiurgus

into the world. Necessity, therefore, being allotted such an authority

and kingdom in wholes, the triad of the Parcæ rules over the universe

in a liberated manner. For it comes into contact with the heavens, and

for a time relinquishes the contact, as Socrates says. And through

contact indeed, it is co-arranged with the bodies that are moved, and

is connascent with them; but through a retention of energies, it is

without contact, is separate from the things governed, and is exempt

from them. Being, however, at one and the same time allotted both these

peculiarities, it exists in the liberated Gods. For to touch, and

not to touch, to move and not to move, as the fable relates, are not

according to a part in the Gods, but are coexistent, and subsist with

each other at once. For divine natures do not change their energies

according to time, nor like partial souls, do they at one time energize

separately, and at another providentially attend to secondary natures;

but abiding in them selves they are every where present, and being

present to all things, they do not depart from the watch-tower of

themselves. At one and the same time, therefore, the being without

contact, and the coming into contact with the celestial periods, are

present with the Parcæ, and they also comprehend that which is exempt

and liberated from sensibles, according to one peculiarity, and that

which is co-arranged with, and allied to them. And on this account,

they possess a liberated order with reference to the whole heaven.

If, however, there is also a mundane triad of the Parcæ, and a

providence proximate to the subjects of their government, it is not

wonderful. For of Jupiter, and Juno, Apollo and Minerva, there are

common progressions and co-arrangements, after the supercelestial

allotment, and together with the mundane Gods. For powers which give

completion to the last order of the Gods, approximate to the universe

from all the liberated Gods. But Socrates, celebrating the liberated

and supermundane kingdoms of the Parcæ, has represented them to us

as touching and not touching the whole circulations, dividing the

limitation[58] of their peculiarities, by mutation according to time.

For to relinquish [the contact] for a time, affords a representation

of a temporal mutation of energies. This, however, pertains to the

concealment which is adapted to divine fables. For fables introducing

generations of things unbegotten, compositions of things simple, and

distributions of things impartible, obumbrate under many veils the

truth of things. If, however, as fables call the transition from

cause to existence, generation, denominate the causal comprehension

of composite in simple natures, composition itself, and say that the

division of secondary about first natures, is the distribution of the

latter into parts,--thus also, if we do not apprehend according to

time, the alternately coming into contact with, and being separated

from things that are moved, conformably to the apparent meaning of the

fable, but according to the different peculiarities of the Parcæ,[59]

and an hypostasis mingled from the extremes, we shall be most near to

the conception of Plato. Here, therefore, let us terminate this, which

does not require much discussion at present.

But let us consider the order of the Parcæ by itself. For of these,

some think that Lachesis should be arranged as the first, but others

as the last of the three. And of the remaining two, some give a prior

arrangement to Atropos, and place her in the order of a monad, but

others to Clotho. Since, however, Plato in the Laws clearly says,

that Lachesis is the first, Clotho the second, and Atropos the third,

I think that what is said in the Republic should be referred to this

definite order in them, and that we should not make any innovation by

following the mutable opinions of interpreters. Socrates, therefore,

says, that Lachesis sings the past, but Clotho the present, and

Atropos the future; here also in a similar manner using an order of

division conformably to their energies. And to Lachesis indeed he

gives predominance, and a uniform dominion over the rest. But he

gives to Clotho a dominion subordinate to that of Lachesis, but

more comprehensive than the kingdom of Atropos. And to Atropos he

attributes the third kingdom, which is comprehended by both the others,

and is arranged under them. The multitude, therefore, are ignorant

that Socrates uses the parts of time as symbols of the comprehension

according to cause. For the past was once the future, and the present,

but the future[60] is not yet the past, but has the whole of its

essence in existing in some after time. We must assume, therefore,

the triple causes analogous to these three parts of time; and say

that the cause which is the most perfect, and the most comprehensive

of the others, sings the past, as the cause of the others, and the

source of their energy. For the past is comprehensive of the future

and the present. But the second cause is the present,[61] which

partly comprehends, and is partly comprehended. For this prior to its

being the present was the future. And the third cause, and which is

comprehended by both the others, is the future. For this requires the

present and the past, the one unfolding it, but the other bounding

its progression. Lachesis, therefore, is the first-effective cause,

comprehending the other causes in herself; but each of the remaining

Parcæ is comprehended by her. And Clotho indeed is allotted a superior,

but Atropos an inferior order. And on this account, Lachesis indeed

moves with both her hands, as giving completion in a greater and more

total manner to those things which are effected by them more partially.

But Clotho turns the spindle with her right, and Atropos with her

left hand, so far as the former indeed is the primary leader of the

energies, but the latter follows, and governs all things in conjunction

with the former. For in mortal animals, the right hand is the principle

of motion; and in wholes, the motion to the right is comprehensive of

the motion to the left hand. On this account, therefore, the triad

of the Fates, in the Laws and in the Republic, is divided by Plato

according to the same order, into first, middle, and last.

And not only in the before mentioned passages, but also at the end

of the fable, in which he leads the soul to the mortal place, and to

a polity the work of generation under the dæmon allotted to it as a

ruler, supernally from the heavens, and the summit of the universe,

he arranges souls under Lachesis as the first, under Clotho as the

second, and under Atropos as the third. And after these, when they

become perfectly situated under the throne of Necessity, he leads them

to the plain of Oblivion, and the river of Negligence. It is necessary,

therefore, either to disturb the descent of souls, and subvert the

continuity of remission, which the prefecture of the governing dæmon

affords to souls, or to assign to Lachesis a rank more elevated than

that of the other Parcæ; but to give to Clotho the second, and to

Atropos after the same manner the third rank. For the progression into

generation beginning from more perfect natures, and subsiding according

to a tendency to an earthly nature, originates indeed from Lachesis,

but ends in Atropos.

Farther still, the lots, and the paradigms of lives, are extended to

souls from the knees of Lachesis, through the prophet as a medium. And

as the fable before said that the whole spindle is turned on the knees

of Necessity, thus also it suspends the providence about partial souls

from the knees of Lachesis, who moves the universe perpetually with

her hands, as with more elevated powers, but in her knees possesses

subordinately the causes of the psychical periods. Hence the prophet

in a remarkable manner celebrates this daughter of the Goddess: “This

is the speech of the virgin Lachesis, the daughter of Necessity.” But

again, Clotho is said to weave things consequent to the elections made

by souls, and to distribute to each of them an appropriate destiny. And

after her, Atropos imparts to the webs the immutable and the definite,

giving completion to the end of the canons of the Fates, and to the

order which extends from the universe to us. If, therefore, Lachesis

energizes in souls prior to their election, and after their choice is

made, defines all the periods of them in the realms of generation, by

the most beautiful boundaries; but the other Parcæ after the election

made by souls, allot them what is convenient, and connect their lives

with the order of the universe, does it not appear that Lachesis

precedes Clotho and Atropos, and that they follow her, and together

with her give completion to their appropriate providence? Lachesis,

therefore, appears to possess the second dignity of a mother with

respect to the other Parcæ, and to be a certain monad co-arranged with

them, just as Necessity in an exempt manner comprehends the powers of

all of them. But the other Parcæ are proximately indeed perfected under

Lachesis, but still higher than her, under Necessity. Such, therefore,

is the order of them according to the narration of Plato.

The symbols, however, which the fable attributes to them, magnificently

celebrate their kingdoms. For their walking on the [celestial]

circles, signifies their exempt and separate dominion. But their

sitting on thrones, and not on the circles themselves, as the Sirens

do, indicates that the receptacles which are primarily illuminated

by them, are established above the celestial bodies. For a throne is

the vehicle and receptacle of those that are seated on it. And all

the participants of the participable Gods, are placed under them like

vehicles, and the [participable] Gods are eternally established in,

ride on, and energize through them. But the Fates being seated at equal

distances from each other, manifest the orderly separation of them,

their remission proceeding according to analogy, and the distribution

supernally derived to them from their mother. For from thence, that

which is arranged in progression, and that which is according to desert

in energies, are imparted to the Fates.

Moreover, the having a crown on their heads, signifies that their

summits are surrounded with a divine light, and that they are adorned

by prolific and undefiled causes, through which also they fill the

heavens with generative power, and immutable purity. But their being

invested with white garments evinces that all their externally

emitted reasons, and the lives which they propose to themselves, are

intellectual and luciform, and full of divine splendour. And the

garments indeed appear to indicate the essences which participate of

the Fates; but the thrones, the receptacles in the first firmaments.

For with us also, garments are proximately connected with our bodies;

but vehicles are apprehended to be more remote from us. This, however,

is assumed from another theology, from which we are instructed in the

orders that are above the inerratic sphere. But the assertion that

one of the Fates sings the past, another the present, and the third

the future, evinces that all their externally proceeding energies are

elegant and intellectual, and full of harmony. For the Fates perfect

the songs of the Sirens, and the very orderly and elegant motions of

the heavens, and fill all things with their hymns; calling forth indeed

the production of their mother into the universe, through intellectual

hymns, but converting all things to themselves through the harmonious

motion of wholes. All these particulars, however, sufficiently

demonstrate to us the perfect, undefiled, and supercelestial order of

the Fates.

CHAPTER XXIV.

It remains, therefore, for us to adduce the Parmenides as a witness of

the doctrine concerning these gods. For Plato in that dialogue most

clearly delivers the one peculiarity of them. For after the progression

of the assimilative orders, in which the similar and dissimilar

shine forth to the view from intellectual sameness and difference,

at one time indeed according to analogy, but at another according to

a generation which is different [from that of the other orders], and

difficult to be surveyed, he demonstrates that _the one_ touches

and does not touch,[62] both itself and other things. For all the

divine genera after the demiurgic monad double their energies or

they are naturally adapted to energize both towards themselves, and

other things, posterior to themselves, rejoicing in progressions,

being subservient to the providence of secondary natures, through the

will of their father, and calling forth his supernatural, impartible,

and all-perfect production, and communicating the streams of it to

secondary natures. Does not, therefore, this contact and division

with things subordinate, represent to us the liberated peculiarity?

For to touch, is an indication of alliance with us, and of a

co-arranged providence. But again, not to touch, is an indication of

a transcendency exempt and separate from mundane natures. In what has

been before said, therefore, we have demonstrated that a thing of this

kind pertains to the genus of the liberated Gods, who at one and the

same time come into contact with celestial natures, and are expanded

above them, and proceed to all things with an unrestrained energy,

and free from all habitude. On this account also, we have placed the

Fates in the supercelestial order. For Socrates says that they touch

the [celestial] circulations; and in the Cratylus he asserts that the

mundane Core (or Proserpine) who associates with Pluto, and administers

the whole of generation, comes into contact with a mutable essence, and

that through this contact she is called Pherephatta.

Farther still, in the Phædo, teaching us what the mode of the cathartic

life of souls is, he says “that the soul when it does not associate

with the body, comes into contact with [true] being.” Through all these

particulars, therefore, he indicates that contact is the work of an

inseparable providence, and of a co-arranged administration; but that

the negation of contact is the business of a prefecture, separate,

unrestrained, and exempt from the subjects of government. _The

one_, therefore, which touches and does not touch other things, is

conjoined with other things, and established above them. Hence, at one

and the same time it is allotted the power of things established above

the world, and of mundane natures. For being in the middle of both,

it comprehends in one the divided peculiarities of the extremes. And

moreover, it touches, and does not touch itself prior to other things;

because there are in it multitude, a separation of wholeness, and the

parts of wholeness, and a union collective of all the multitude. For

if it has proceeded from its principles, and if it energizes partibly,

it is various and multiform. For every progression diminishes indeed,

the powers of the proceeding natures, but increases the multitude

which is in them, and if it has not entirely proceeded, the uniform

nature of its essence shines forth to the view, at one and the same

time, with the multitude it contains. This genus of Gods, therefore, is

co-arranged with the mundane Gods, and transcends the subjects of its

government. It is also liberated, being separated from things which are

perfectly divided. Hence, if it is one and multitude, producing indeed

into secondary natures the many rivers of the fountains, but surpassing

partible allotments, it will at one and the same time touch and not

touch itself. On account of its separate union indeed, it is not in

want of contact; but on account of its progression into multitude, it

touches itself. “For it comprehends many things in itself, and touches

itself, so far as it is in itself,” says Parmenides.[1] In short, so

far as it is without contact, it is separate; but so far as it proceeds

from itself, and is again established in itself, it touches itself.

And so far indeed, as it is in other things, it comes into contact

with other things; but so far as it is uncoarranged with others, and

so far as it has not a co-ordinate number in them, it is separated

from them. At one and the same time therefore, this genus of Gods

is uniform and multiplied, and is uniformly varied. It also abides

and proceeds, and is participated by more imperfect natures, and is

imparticipable, existing prior to them. All these particulars, however,

are the elements of the supercelestial order, presenting to our view an

hypostasis mingled from perfectly divided peculiarities. And thus much

concerning the essence and hyparxis of these Gods, which Parmenides

exhibits to us in the above citation.

It is necessary, however, to assume from the things placed before us,

the causes of the generation of these Gods. Since it is demonstrated,

therefore, that these divinities are according to union itself

beyond all partible separation, and contact, they will have their

progression from _the one_. For union is thence derived to all things,

from the first unity, which is exempt from all multitude, and all

division. But in consequence of their having pre-assumed the power

of touching themselves, according to a subsistence in self they

derive their existence from the unpolluted Gods. For the subsistence

in self in the first of the intellectual fathers, was the symbol

of a cause inflexible, and which immutably sustains multitude from

secondary natures. If, therefore, this one touches itself, on account

of a subsistence in self, it establishes multitude in _the one_,

and contains parts in wholeness, on account of undefiled power in

progression. And in the intellectual fathers, indeed, a subsistence

in self primarily shines forth to the view, and comprehends contact

causally, as was demonstrated to us through the first hypothesis.

But in the liberated Gods, a subsistence in self is according to

participation. Contact, however, is in this one according to essence,

and is consubsistent with the multitude it contains.

Farther still, [_the one_] being in other things touches other things;

but not being co-arranged with them according to any common number, it

is separated from them. By this, therefore, Parmenides appears indeed

to form his reasoning from a subsistence in another; since that _the

one_ touches itself, was before demonstrated, through a subsistence in

itself. It is, however, wonderful that a subsistence in another is, in

the first progression,[64] superior to a subsistence in self, but in

the participation of the liberated Gods is subordinate to a subsistence

in self. For we say, that for a thing to come into contact, and be

co-arranged with other things, is in every respect more imperfect

than for it to convert multitude to itself. We must, therefore, say

that the liberated Gods have their progression from the demiurgic

and the assimilative order. Hence Parmenides does not say that _the

one_ is in another thing, but in other things. But other things are

primarily suspended from the [demiurgic] monad; but secondarily from

the assimilative Gods. The liberated Gods, therefore, from thence

receive their subsistence in others. For the demiurgic one being same

and different, imparts to them sameness and union exemptly. But the

assimilative one illuminates them with a separate similitude. But _the

one_ of the liberated Gods subsists now with others, so far as it is

co-arranged with them, and proximately presides over them. Again,

however, because it differs from the mundane unities, it is allotted

the whole of its appropriate number exempt from others. And thus other

things participating of no number which is common with this one, cannot

proximately participate of it. Hence the progression to the liberated

Gods, is from the first causes, and from causes that are arranged near

to them. For their progression is from _the one_; since as _the one_

is exempt from intelligibles, thus also the liberated Gods are exempt

from sensibles. And their progression is likewise from the undefiled

order. For they have not the disencumbered from any other source than

that of immutable power, and the demiurgic cause. Being likewise

generated from the assimilative Gods, they receive a communion with

other things, and from themselves they are established above others.

For they establish their appropriate number above the subsistence of

other things. And thus much concerning these Gods may be assumed from

the Parmenides. But we have elsewhere accurately explained the several

particulars relating to them, and there is no occasion to write the

same things in the present treatise [as we have there written].

BOOK VII.

CHAPTER I.

The mundane Gods, or those divinities who give completion to the

sensible world, are assigned the last order of deific progression, as

we are informed by Proclus in the preceding book. They also divide

the universe, and obtain perpetual allotments and receptacles in it,

and through these weave one and the best polity of the universe. Each

of the mundane genera likewise enjoy the energy of the liberated

governors of the universe, according to a measure adapted to each,

and especially such as are able to follow the powers of these Gods.

For in the Gods themselves we may perceive a twofold energy, the one

indeed being co-arranged with the subjects of their providential care,

but the other being exempt and separate. According, therefore, to

the first of these energies, the mundane Gods govern sensibles, and

convolve and convert them to themselves; but according to the other,

they follow the liberated Gods, and together with them are elevated

to an intelligible nature. The mundane Gods also perfectly unfold the

psychical peculiarity into light; and receive the illuminations of all

the divinities prior to them. Hence too, they rule over the universe

imitating the liberated Gods, adorn sublunary natures with forms, and

assimilate them to intellectual paradigms, imitating the ruling Gods.

They likewise pour forth the whole of the life which is inseparable

from body, from the one fountain of souls, establishing it as an image

of the life which is separate from a corporeal nature, and unite

themselves to this fountain.

Again, the world is said by Plato in the Timæus to be the image of the

eternal, i.e. of the intelligible Gods. For it is filled from them

with deity, and the progressions into it of the mundane Gods, are as

it were certain rivers and illuminations of the intelligible Gods.

These progressions also the world receives, not only according to the

celestial part of it, but according to the whole of itself. For in the

air, the earth and sea, there are advents of terrestrial, aquatic,

and aerial Gods. Hence the world is throughout filled with deity; and

on this account is according to the whole of itself the image of the

intelligible Gods. Not that it receives indeed these Gods themselves;

for images do not receive the exempt essences of the total Gods; but

illuminations poured from thence on the secondary orders, to the

reception of which they are commensurate.

Farther still, of the mundane Gods, some are the causes of the

existence of the world; others animate it; others again harmonize

it thus composed of different natures; and others, lastly, guard

and preserve it when harmonically arranged. And since these orders

are four, and each consists of things first, middle and last, it is

necessary that the disposers of these should be twelve. Hence Jupiter,

Neptune, and Vulcan, fabricate the world; Ceres, Juno and Diana animate

it; Mercury, Venus, and Apollo harmonize it; and lastly, Vesta,

Minerva, and Mars, preside over it with a guardian power. But the truth

of this may be seen in statues as in enigmas. For Apollo harmonizes the

lyre; Pallas is invested with arms; and Venus is naked; since harmony

generates beauty, and beauty is not concealed in objects of sensible

inspection. Since, however, these Gods primarily possess the world, it

is necessary to consider the other mundane Gods as subsisting in these;

as Bacchus in Jupiter, Esculapius in Apollo, and the Graces in Venus.

We may likewise, behold the spheres with which they are connected; viz.

Vesta with earth, Neptune with water, Juno with air, and Vulcan with

fire. But the six superior Gods we denominate from general custom. For

Apollo and Diana are assumed for the sun and moon; but the orb of

Saturn is attributed to Ceres; æther to Pallas; and heaven is common

to them all. And thus much concerning the mundane Gods in general, the

sources of their progression, their orders, powers, and spheres.[65]