Commentary on the Timaeus of Plato

Nor does Plato at one time call the genesiurgic divinities Gods, but at a no! her daemons; as if the celestial powers, though they sliould happen to l»e difiuons, ou^ht to be called Gods, but the sublunary, though they should IK- Gods, ought to Ix- deno minated da-mons ; but he does this1, in order that he may make the discussion common, both to the genesiurgic Gods, and to the dieuums that an' proximately suspended from them. Of this however, we have assigned other not improbable causes.

It now remains to show what conceptions we ought to have of the Gods now mentioned by Plato. For uf the ancients, some referred what is said about them lo fables, others to the fathers of cities, others to guardian powers, others to ethi cal explanations, and others to souls. These however, are sufficiently confuted by the divine lamblichus, who demonstrates that they \\.uult r from tin: meaning of Plato, and from the truth of things. After this manner then lore, we must say, that Ti miiMis Ix-ing a Pythagorean, follows the Pythagorean principles. 13ut these are the Orphic traditions. For what Orpheus delivered mystically through arcane narrations, this Pythagoras learned, being initiated by Aglaopheiuus1 in the mystic wisdom which Orpheus derived from his mother Calliope. i'nr (/use tilings ltyth(i«uras xin/.i in The .Sif/r/v*/ Discourse. What then are the Orphic traditions, since we an- of opinion that the doctrine of TimauiH about the Gods should be referred to these? They are as follow: Orpheus delivered the kingdoms of the Gods who preside over wholes, according to a perfect number, vi/. Plianes, Night, Heaven, Saturn, Jupiter, liacclms. For Phanes is the first that bears a sceptre, and the first kiiiij is the celebrated KrieapuMis. IJut the second is Night, who receives the .sceptre from her father [Phanes]. The third is Heaven, who receives it from Night The fourth is Saturn, who, as they say offered violence to his father. The fifth is Jupiter, who subdued his lather. A ml alter him, (he sixth is Dacchus. All these kinus therefore, beginning supernally from the intelligible and intellectual Gods, proceed through the middle orders, and into the world,

• Instead of <iy\a(/fia/jy hcrr, it i> uctc>i:iry to read A'/\u<'fnpi>v. HOOK v.] TIM/KUS OF PLATO. 313 (hat they may adorn mundane affairs. For Phanes is not only in intelligibles, but also in intellectuals, in the demiurgic, and in the supermundane order; and in a similar manner, Heaven and ISight. For the peculiarities of them proceed through all the middle orders. And with res|>ect to the mighty Saturn, is he not arranged prior to Jupiter, and does he not after the Jovian kingdom, divide the Bacchic fabrication in conjunction with the other Titans? And this indeed, he elli'ct.s in one way in the heavens, and in another in the sublunary region; in one way in the inerratic sphere, and in another among the planets. And in a similar manner Jupiter and Jlacclius. Tlia>c lliings therefore arc clearly asserted by tfic ancients. If however, we are right in these assertions, these divinities have every where an analogous subsistence ; and he who wishes to survey the progressions of them into the heavens, or the sublunary region, should look to the fust and principal causes of thnr kingdoms. For from thence, and according to them, their genera tion is derived. It is requisite therefore, that we also should look to these. Some then-fore say that Plato omits to investigate the (jods who are analogous to the two kin^s in the heavens, I mean I'haties and Aiuht. For it is necessary to place them in a superior order, and not amoiiLT the mundane (iods;

because prior to the world, they are the leaders of the intellectual (iods, being eternally established in the adytum, as Orpheus says of Plianes, iclio /"/ the word adytum signifies their ccculi and immanifcst t>rd<r. \\ hether therefore we refer the circulation of same and different [mentioned by Plato in this dialogue] to the analogy of these, as male and female, or paternal and generative, we shall not wander from the truth. Or whether we refer the sun and moon, as opposed to each other among the planets, In the same analogy, we shall not err. [For the sun indeed through his light preserves a similitude to IMianes, but the moon to Night. Jupiter, or the Demiurgus, in the intellectual, is analogous to Phanes in the intelligible order. And the vi\ ilic crater Juno is analogous to Night, who produces all life in conjunction witli Phanes from unapparent causes ; just as Juno is parturient with, and emits into light, all the soul contained in the world.1] For it is better to conceive both these as prior to the world, and to arrange the Demiurgus himself as analogous to Plianes; since he is said to be assimilated to him according to the production of wholes; but to arrange the power conjoined with Jupiter, (i. e. Juno) and which is generative of wholes, analogous to Night, who produces all things invisi-

' The greater part of what is here contained within (he brackets \» in so mutilated a state in the original, as to )>«• illegible. The sense however, I have endeavoured as much as possible to restore in the translation. Tim. Plat. VOL. II. 2 K 314 PROCLL'S ON THK rBOOK T. uly from (ho fatlier Phanes. After these however, we must consider the remaining as analogous to the intellectual kingdoms. Jf likewise, it xhonld IH- asked why Plato iloen not mention the kingdom* of Phanes and Night, to whom we have said Jupiter and Juno are analogous ? It may lie readily answered, that the tradition nf Orpheus contains these; on which account IMato celebrates the kingdom o!' 1 leaven and Karlh an the first, the (ireekx being more accustomed to this than to the Orphic traditions; as he himself say* in the CratyliiH, where In- particularly mentions thr thcogony o! Ilesiod, ami recurs as far as to thin kingdom, according to that poel. lleginning therefore, from this theogony as more known, and assuming Heaven and Karth as the first kingdoms above tin- world, he produces the \isiUe Heaven and Karlh analogous to those in tin- intellectual order, and celebrates the latter ;LS the most ancient of the Gods within the former. From these also, he lupins the theonony of the sublunary tiods. 'I'he.se things hoxveu-r, if divinity plraso, \\ill !>«• manifest from what follows. At prestnt we .shall only add, that it is requisite to survey all these names divinely or demoniacally, and according to the allotments of these divi nities in the four elements.

For this enm-ad is m ether and water, in earth and in air, ail-variously, according to the divine, and also according to the dn-iuoniacal peculiarity. And again, these names are to lie surveyed aqiiatically and aerially, and likewise in the earth terrestrially, in order that all these powers may he every where, according to an all-various mode of suhsistence. For there are many modes of providence divine and demoniacal, and many allotments according to the division of the elements ; lest all things not1 Ix-in- everywhere, the numher of the same ami the similar should lie destroyed. And thus much concerning these particulars. Hut let us now return to the text of i'lato, and explore its meaning to the utmost of our ahility.

"That Ocean and Tcthys were the progeny of Heaven and Earth." As this whole world is ample and various, as adumhrating the intellectual order of forms, it contains these two extremities in itself, Earth and Heaven ; the latter having the relation of a father, hut the former of a mother. On this account Plato calls Karth the most ancient of the (iods within the heavens, in order that conformably to this he might say, that Earth is the mother of all that Heaven is the father; at the same time evincing that partial causes are not only subordinate to their progeny, as Poverty1 [in the Itamjuet of Plato] to Love, hut are likewise ' Mrj is oniillril in tin- original. * Fur fp'jua here, it is ucccsury to read lltna. BOOK v.] T1MJEUS OF PLATO. 313 superior to them, as alone receiving the offspring proceeding from the fathers. Tliese two extremities then-fore, must be conceived in the world, Heaven as the father, and Earth as the mother of her common progeny. For all the rent termi nate in these, sonic giving completion to the celestial number, !»nt others to the wholeness of Earth. Alter the same manner likewise, in each of the elements of the world, these two principles, Heaven and Earth, must lx- admitted, subsisting aerially indeed in air, but aquatically in water, and terrestrially in earth ; and ac cording to all the above-mentioned modes; in order that each may be a perfect world, adorned and distributed from analogous' principles.

For if man is said to be a microcosm, is it not necessary that each of the elements by a much greater priority should contain in itself appropriately all that the world contains totally ? Hence, it appears tome that Plato immediately after, speaking about Heaven and Earth, delivers the theory of these (iods, beginning from those t\xo divinities; for the other divinities proceed analogous to Hea\en and Earth. These two divini ties however, are totally the causes of all the Gods that are now produced. And these divinities that arc the progeny of Heaven and Earth, are analogous to the whole of each. Tliese two likewise, as we have, before observed, are in each of the elements aerially, or aquatically, or terrestrially. For Heaven is in Earth, and Earth in Heaven.* And here indeed, Heaven subsists terrestrially, but there Earth

Sir habebis ^l«riaui tolius ruundi, ideo fiigicl a to omnii obscuntus. H.re rst totius lortitudmis furtitudo f irii<, ijui.i vincet oinnein rein subtilem, onmiaipic solida peiictrabit. Sic iiiiindii> crratus e?f. lime crunt ndoplatnuies mirabiles, •|ii,iniin modus hie rst. Ilaqiie. vocatns suru Hermes TrUmrgiitlU lirtbrns ires partis philosophic totiuv niundi. Coniplttum est cpiod dixi dc opere sohs." i. e. " It is true without a he, certain, ami most true, that what is beneath is like that which is above, and what is above it like that which u beneath, for the purpose of accomplishing the miracle of one thing. Ami a* all things were from one through the mediation of our, so all things were geuvratcd from this tbuig

316 PROCLUS ON TflE [BOOK v. celestially. For Orpheus calls the moon celestial earth.1 Nor is it proper to wonder that this should be the cast'.* For we may survey the same things every where according to the analogous in intelligible*, in int -llectuals, in the supermuTidane order, in the heavens, and in generation, conformably to the proper order of each. With respect however, to each of these divinities, some of the interpreters of Plato understand by Karth, this solid bulk \\hich is the object of sensible inspec tion; others, as that which has an arrangement analogous to matter, and is supposed to exist prior to generated natures; others, as intelligible matter; others, as the power of intellect ; others, as life; others, as an incorporeal form inn-parable from earth; others conceive it to be soul; and others intellect. In a similar manner with respect to Heaven, some suppose it to be the \isible he:i\ens; others, the motion about the middle of the universe; others, po\\er aptly proceeding in con junction with motion ; others, that which possesses intellect; others, a pure and separate intellect ; others, the nature of circulation ; others, soul ; and others, intel lect. 1 know likewise-, that the divine lamblichus understands by Karth, every thing stable and firm, according to the essence of the mundane Clods, and which according to energy and a perpetual circulation, comprehends more excellent powers and total lives, lint bv lleaxen, he understands the total and perfect energy proceeding from the Demiurgiis, which is full of appropriate power, and subsists about the Deiniiirgus, as being the boundary of itself and of wholes. I know likewise that the admirable Tlieodorus establishes both these powers in the first life \\hich subsists according to habitude. l;or in the life according to habi tude of the soul of the world, through which descending into itself, it again ends in the fotital boul, with diUcrence, three first habitudes, an: immediately to be

by uilo|iliiui [i. r. by participation]. Tin- MIM is il> father, and the moon it* mother. Tin- wind curried it in it* bellv. The earth ii hi nur«e. This i> tin- father of H!| tin- |.i i t'i i-ii,:ii of the whole world. Its power is entire when il is converted into earth. You niuit separate tlir earth from the tire, the subtil from ihe liiiik sweetly with !»reat genius. It ascends fr.nn earth to heaxen, and a^ain descends lo the earth. Hid receirea llie power of things superior and inferior. Thus you \\illli.nr (lie glory of I lie whole world, and thus all obscurity will (lie from jou. This is the strong fortitude of all fortitude, because it vanquishes ciery »ul»tilo thing, and penetr.ite-i all solid substances. Thus the world wn» fabricated. Heine admirable adoptions will lake place, of which this i-, the nuxle. I am therefore call ed Ileruies Trisine»islus, |>o>H'>>iii^ three part* of llie philosophy of the whole world. That which I ha\e said concernini; the work of the .sun is complete." 1 Instead of kin -/<'»' '"'fanny »ai rr\v a(\r\vt\v ityfti-s irpoarjyoiH viriv, the sense requires we ilioul. I read mi ynp aiy««nai- yrjt T>\V ot\i\vi)i-, K. X.

1 The two immediately following lines in this place in the original, are in so mutilated a state as to be jK-rfeclly unintelligible. HOOK ».] TI.M.-Ll'S OF PLATO. 3,7 surveyed, together with the wholeness. And the first of those indeed, consists of tlic wholeness which is on each side, has the \vliolfiiess prior to parts, and termi nates in tin1 whole fontal soul. But tlie second preserves the whole fontal soul, yet divide-; it«'lf into parts, and has the wholeness which consUts (if parts. And the third distributes tin- fontal sonl, Itut preserves itself a whole. In the first likevvi>e of tlie<" three, Earth and Heaven are contained. For the material nature which i> in the first, is called Karth, matter l>eiii£ thus denominated l»y the ancient theolo^ists. lint Heaven is an intellect of this kind, as separating tinlast from the fir-l in habitude, and as constituting this visilile Heaven through its own lialiitnde. In n* therefore, the habitude likewise of the soul to the l>ody preserves the hody. Knowing these things however, I think it is requisite to adhere, as by a firm calile, to the doctrine of our preceptor [Syrianns]. For through this, we shall avoid confused and erroneous opinions, and .shall conjoin ourselves to the most pure conceptions of lamlilichus.

In the first place therefore, we .should recollect that Plato is now speaking of the sublunary Clod*., that all of them are everywhere, and that they proceed according to the analogy of the intelligible and intellectual kini;s. And in the second place we must say, that as the first Iloavui is the boundary of and con nectedly contains the intellectual (iods, containing the measure which proceeds from Ilic "W.1 and the intelligible (iods, [1t\,, ||M> intellectual orders, afti r the same manner the Heaven which is now mentioned by Plato, is the boundary and container of the (iods that are the fabricators of generation, comprehending in one bound the demiurgic measure, and also that which proceeds from the celes tial (inds to those div imlii's that are allotted the realms of generation, and con necting them with the celestial government of the (iods. For as the Demiur^us is to ///c "IHH! ifM'/f'. so is the one divinity of this Heaven, to the intellectual Hea ven. Hence ns there, measure an«l bound proceed from (lie "nod through Ilcavi-n to all the intellectual (iods, so likewise here a bound arrives to the (iods the fabricators of generation, and to the more excellent genera, [vi/.. to angels, da-mons and heroes] from the Deminr^us, and the summit of the mundane (iods; viz. through the connectedly-containing medium of this Heaven.* For the everywhere proceeding Heaven is allotted this order; in one procession of things indeed, unitedly and occultly ; but in another manifestly and separately. For in one order it introduces bound to souls ; in another to the works of nature,

1 For tK r' nvrov, il H necessary to read rx T' ayaOuv. * Instead of Xcyw £q ran rov Ovpovou r»vit UI-K^UIJI fiemmiTot, it U recjuisite to read, Xryw f'la -TJI r»v Ovparev, r. X. and in another in a different manner to other things. And in air indeed, it effects this primarily ; but in the aquatic orders secondarily; and inearth, and terres trial works, in an ultimate decree. But there are also complications of these. For the divine mode of subsistence, and also the du-moniacal are different in the air and in the earth. For in one place, the modi- is the same in different orders ; but in another the mode is dill'crent in one allotment.' And thus much concern ing the power of Heaven. In the next place, directing our attention to Farth, und invoking her aid, \ve shall derive the whole of the theory concerning her from her first evolution into Ii"ht. She fii>t becomes manliest therefore, in the middle triads' of (he intellectual (Jods, together wilh Heaven, who connectedly -contains the whole intellectual order. She likewise proceeds analogous to the intelligible Karlh, \\hich we lind to lx- the first of the intelligible' triads And as ranking in the vivilie onlers, s heis assimilated to the first infinity. But she is the receiving bo.som of tlie gt.-nerative deity of Heaven, and the middle centre of hi* paternal goodness. She also rei'rns together \\ilh him, and is the power of him who ranks as a lather.

The Earth however, \\hieh is analogous to her, and presides in the sublunary regions, Ls as it were the prolific power of the Heaven pertaining to the realms of genera tion, unfolding into light his paternal, definitive, measuring and containing provi dence, which prohlicallv4 extends to all things. She likewise generates all the sublunary infinity ;' just as Heaven who belongs to the co-ordination of hound, introduces termination and end to secondary nature.-. Bound therefore and end define the liyparxis of every tiling according to which (Jods and da-mons, souls and bodies are connected and made to Ix: one, imitating the one unity of wholes, or in other words, the inelliilile principle of things ; but infinity multiplies the powers of every being. For there is much bound in all sublunary natures, and likewise much infinity, which through divinity, and after the (Jods, extends to all things. We have there-fore, those two orders, which are generative' of the divine or demoniacal progressions, in all the sublunary genera and elements; and one kingdom of them in the same manner as in the intellectual orders.

From these however, a second duad proceeds, Ocean and Tethys, this gene ration not being effected by copulation, nor by any conjunction of things separat ed, nor by division, nor according to a certain abscission, for all these are foreign ' For X(;rw» lit're, read Xr/£m)«. 1 For rpta^rjv it i* nrceisarj to read rptataii. 1 For fcrpuy read toqruv. 1-or ybti^iti here, read yux/iwi. 1 Instead of an-opia*- Lere, it is necessary to read uT»yiu> . from the Gods; hut it is accomplished according to one union and indivisible conjunction of powers. And this union thoolo^ists are accustomed to call marriage. For marriage, as tho theologist Orpheus says, is appropriate to this order. For lie calls Earth the first Nymph, and the union of her \\ilh Heaven the first marriage ; .since there is no marriage in the divinities that are in the most eminent decree united. Hence then1 is no marriage between Phanes and Ni^ht, who are intelligibly united to each other ; but there is marriage among the Gods, who exhibit division of powers and energies, in conjunction with union. And marriage appears on this account to be adapted to the Heaven and Faith, which we are at present considering, so far as they adumbrate (he intellectual Heaven and Karth ; which the sacred laws of the Athenians likewise knowing, ordered that the marriages of Heaven and Farth should he celebrated, as preparatory to initiation into the mysteries.

Directing their attention to these also, in the Elcusinian mysteries, looking upward to the heavens, they exclaimed, O son! hut looking downward to the earth, O parent!' According to this union therefore, in conjunction with separation, Heaven and Farth produce through their good* nesr. Ocean and Tethys. Or rather, they do not immediately produce these, hut prior to these two monads, two triads, and duple hebdomads, among which are Ocean and Tethys. And the monads indeed together with the triads remain with the father. But of the hebdomads. Ocean together with Tethys, abide and at the same time proceed. All the rest however, proceed into another order of Gods. And this indeed, is the mode of their subsistence in the intellectual order. But here, Plato entirely omits the causes that abide in the father, but delivers to us those that proceed and at the same time abide, because his intention is to speak of the Gods that are the fabricators of generation. To these however, progression, motion, and difference are adapted, and a co-arrangement of the male with the female ; in order that there may be generation, that matter may l>e adorned * with forms, and that difference may be combined with sameness. Hence Plato com mences from the duad, proceeds through it, and again returns to it. For the duad is adapted to material natures, as well as difference, on account of the division of forms about matter. Having mentioned a duad likewise, he begins from Karth ; for this is more adapted to tilings pertaining to generation.

With respect to these two divinities however, Ocean and Tethys, who abide in ' Fciliaps by the former of tlicM cxclamationi in the rmsteries, thr divine and celestial origin of tlic human soul was signified ; liul by the latter its terrestrial origin, through its union with a terrene body. PROCLUS ON THE [Boot. ». their causes, and a.t the same time proceed from them,1 some say that Ocean is a corporeal essence; others, tliat it is a swiftly pervading nature; others, that it is the motion of a humid essence ; others, that it is ether through the velocity of its mo tion; and others, that it is the intelligible profundity itself of life. The divine lamblichus however, defines it to he the middle motive divine cause, which middle souls, lives and intellections, cllicacious natures, and those elements that are pneumatic, such as air and lire, first participate. And with respect to Tethys, some say, that it is a humid essence; others, that it is a very mutal.le nature ; and others, that it is the hilarity of the universe. But the divine lamltlichus asserts it to lx- a productive power, possessing in energi/ing an etlicacious establishment, the -table intellections of which, suuls, natures, and powers participate, and which is likewise participated by certain solid receptacles, either of earth or water, which prepare a seat for the elements. Theodorus however, places Karlh and Heaven in the first part of the before-mentioned first triad, according to ani mation in habitude, I mean, in the first of the wholes prior to parts, and con siders Heaven as analogous to the intellectual, but Karth to the material nature: and of the rest, that which subsists according to the whole from parts, he; calls Ocean; but the third, which subsists according to the wholeness of a part, he denominates Tcthys.

We however, a^ain assuming our principles say, that the causes of these are indeed in the intellectual (.iods, and that they are likewise in the sensible uni verse. For Ocean every where distinguishes first from second orders, in conse quence of which poets do not improperly call it the boundary of the earth. But the Ocean which is now the subject of discussion, is the cause of motion, pro gression and power; inserting in intellectual lives indeed, acme, and prolific abundance; but in souls, celerity and vigour in their energies, and purity in their generations; and in bodies, facility of motion. And in the Cods indeed, it imparts a motive and providential cause ; but in angels an unfolding and intel lectual celerity and vigour. A^ain, in du-mons it is the supplier of ellicacious power; but in heroes, of a magnificent ami flourishing lite. It likewise subsists in each of the elements, according to its characteristic peculiarity. Hence, the aerial Ocean is the cause of all the mutation of aerial natures, and of the circle of the meteors, as also Aristotle says. But the aquatic Ocean gives subsistence to fertility, facility of motion, and a 1-varioiis powers. For according to the poets,

Fiom tins nil beas, nml even river flow. And the terrestrial ocean is the producing cause of generative perfection, of the 1 For air' awrqj htrc, read ar' avruv. separation of forms, and of generation and corruption. Whether also there are certain terrestrial orders, vivitic and demiurgic, it is the source of their distinction; or whether there are powers connective of the productive principles of the earth, and the inspect! ve guardians of generation, these also it excites and multiplies, and calls into motion. With respect to Tethys, as the name indeed evinces, she is the most ancient and the progenitor of the Gods, in the same manner as it is fit to acknowledge of the mother Ilhea. For thcologists denominate another Goddess prior to her Maia. Thus 'Vpheus, Main, of Gods supreme, immortal Niglit, \\ hat mt an you say. But according to the etymolgy of Plato, she is a certain fontal deity. For the undefiled and pure, and that which percolates are signified through her name. .For since Ocean produces all things, and is the source of all motions, whence also it is called the generation of the Gods, Tethys separates the unical cause of his motions, into primary and secondary motions. Hence Plato says that she derives her appellation from leaping and percolating. For these art separative names, in the same manner as he says in the Sophista, of the words (ro ^auveiv xai xspx&tv) to card, and to separate threads in weaving, with a shuttle.

Ocean therefoie, generating all motion collectively, whether divine, or intellectual, or psychical, or physical, Tethys separating both internal and external motions, is so called from causing material motions to leap and be percolated from such as are immaterial. Hence, the separating characteristic is adapted to the female, and the unical1 to the male. Plato therefore would assert such peculiarities as these of Ocean and Tethys, and docs assert them in the Cratylus. But according to the divine larnbliehus, Tethys must Ix? defined to lie the supplier of position and firm establish ment. From all that has been said however, it may be summarily asserted that Tethys is the cause of permanency and a firm establishment of things in herself, separating them from the motions that proceed externally. In short, Ocean is the cause of all motion, intellectual, psychical and physical to all secondary natures; but Tethys is the cause of all the separation of the streams proceeding from Ocean, imparting to each a proper purity in the motion adapted to it by nature; through which each though it may move itself, or though it may move other things, yet moves in a transcendent manner. But thcologixls manifest that Ocean if the supplier of all motion, -if hen they say that he sends J or th ten streams, nine of which proceed into the sea ; because it is necessary, that of motions nine should be

' For friavrov htrr, it is necessary to read tvuuev. Tim. Plat. VOL. II. 2 S 322 PROCLUS ON THE [8OoK T. corporeal, but that there should be one alone of the essence which is separate from bodies, as we are informed by Plato in the Laws.1 Such divine natures therefore as the mighty Ocean generates, these he excites to motion and renders them efficacious. But Tethys distinguishes these, preserving generative causes pure from their progeny, and establishing them in energies more ancient than those that proceed into the external world. And thus much concerning each of these divinities Ocean and Tethys. Since however as we have said, the generation of these, is from the prior divinities Heaven and Earth, but is not ellected either by a copulation such as thai which is in sensibles, nor according to such a union as that of ISi'j;lit and Phanes in intelligibles, it very properly follows that their progeny are separated from each other, analogously to their parents, and that each receives a similitude to both. For Ocean indeed, as being the male, is assimilated to the paternal cause Heaven ; but as the supplier of motion, to the maternal cause Earth, who is the cause of progressions. And Tethys indeed, as the female, is assimilated to the prolific cause; but as producing a firm establishment* of her progeny in their proper lives, she is assimilated to the fabricating cause. Fur the male is analo gous to the monadic ;

but the female to the dyadic. And the stable is adapted to the former; but the motive to the latter. A duad therefore, proceeding from a duad, and being assimilated according to the whole of itself to the duad which is generative of it, defines and distinguishes the causes of itself, and all the number posterior to itself; in order that everywhere we may ascribe that which defines and separates, to the order of Ocean and Tethys. For on this account also, many Oceans are delivered to us by theologists. '

Here however, it may be doubted, why the generation of these Gods, is from Heaven and Earth, and not from the soul of the universe. For Plato nowhere gives a peculiar soul to the heavens. The solution of these doubts is this. It must be said that the soul which subsists from the psychogony, is the mundane soul of all the parts of the universe. For Plato says, that the divinity fabricated the whole of a corporeal nature within this soul, and not only the heavens. Being however, the soul of the universe, it illuminates the heavens primarily, and 1 Plato in tlit KMli book of the Laws distinguishes the genus of motions into ten sj>ecics, viz. circu lation about an itmnovcuhle centre, local transition, condensation, rarefaction, increase, decrease, generation, corruption, mutation or alteration produced in another by another, and a mutation produced from a thing itself, both in itself, and in another. This last is the motion of an essence separate from bodies, and is the motion of soul. 1 For fofifiuv here, it is necessary to read /JOH^OK. J Here also unfortunately the part that immediately follows in the original, is in so mutilated a ktate, • •. to be perfectly unintelligible.

HOOK v.] TIM/EUS OF PLATO. 323 vivifies the sublunary region, as suspended from the heavens. Hence this soul is primarily celestial. And of this, yoii may assume a sufficient example from the human soul. For Plato says, that this which governs the whole animal of us, is at the same time allotted the head for its place of abode, as from thence ruling over the whole body, and deducing as through- a channel, sense to every part of the corporeal frame. As Socrates therefore, had on the preceding day establish ed the Fates over the inerratic and planetary spheres, Plato does not now intro duce a peculiar animation to each of them, but as having already employed them, constitutes these circulations of the whole soul. But to the stars themselves con tained in the spheres, he distributes peculiar soids, because Socrates had said nothing about them in the Republic, and the peculiar animation of them was not known to his auditors. For it was proper to extend such particulars as were unknown to them, but not to discuss with prolixity, such as are apparent. " " I5ut from Ocean and Tctliys, Phorcys, Saturn and Rhea, and such as subsist together with these were produced."

In the former progeny, a duad, generative, and motive, was produced from a terminating and definitive duad; viz. Ocean and Trthys, from Heaven and Earth; but in the second progeny, a multitude converted to its causes through the triad, is generated from the duad ; indicating likewise an all-perfect progres sion. For this multitude also is divided, into the analogous to bound, and the co-ordinate to infinity. For the triad is the bound in this multitude ; but the nameless numlx^r is the infinity in it. Ami of the triad itself likewise, one thing is analogous to the monad and bound, but another to the duad and infinity. And in the former progression indeed, the progeny alone proceeded according to bound and the intellectual; but in this there is also a mixture of the indefinite. But aftr-r the boundary from the triad, Plato adds, " And such a.* subsist together with these," indicating the entire progression and separation of these triple orders ; so that tlie progeny of this progression is triadic through the peculiarity of con version, and dyadic through the intervention of the infinite and indefinite. Since however, these diner according to their intellectual causes, in the same manner as the before-mentioned orders ; but in them Ocean and Tethys were said to be the brethren, and not the fathers * of Saturn and Rhea; for the pro gression to these was from Heaven and Earth, and all theTitannic order is thence

1 Fire line* in the original of the above Paragraph are likewise illegible, in consequence of being in lurh a mutilated stale. ' Jlarpoi is erroneously printed instead of Tarrpti. n24 PROCLUS ON THE [BOOK v. derived ; let ua see on what account Plato hero gives subsistence to Phorcys, Saturn and Rhea, from Ocean and Tethys. For IK? may appear to say tliis not conformably to the Orphic principles. For " Karth latently bore from Heaven, as the theologist says, seven pure beautiful virgins with rolling eyes, and seven sons that were kings with fine long hair. And the daughters, indeed, were Themis, and the joyful Tethys, Mnemosyne with thick-curled hair, and the blessed Thea. She likewise bore Dione, having a very graceful form, and Plicrbe, and Kliea, the mother of king Jupiter. But the venerable Karth brought forth those celestial youths, who are called by the. appellation of Titans, because they reven(red the mighty starry Heaven. And she also bore Ciriis, the great Crocus, and the strong Phorcys, and likewise Saturn, and Ocean, Hyperion and lapetus." These things then having been written by the theologist prior to Phito, how is it that Tima-us produces Saturn and Khra from Ocean and Telhys ? In answer to this ;' as we have before arranged Ocean and Tethys above Saturn and Hhea, as Iw'ing the media between these and the fathers, and guardians of the bounda ries of both, as it is usual to celebrate them ;

we must say in the first place, indeed, that it is not wonderful that the same divinities should be brothers, and yet through transcendency of dignity should be called the fathers of certain Gods. For such things as are first, when they proceed from their causes, produce in con junction with those causes, the natures posterior to themselves. Thus all souls indeed, are sisters, according to one demiurgic cause, and according to the vivific principle and fountain from which they proceed; at the same time divine souls produce partial souls, together with the Demiurgus and vivilic causes, in conse quence of first proceeding into light, and abiding in their wholeness; receiving the power of fabricating natures similar to themselves. Besides, in the Gods themselves, all the offspring of Saturn are brethren, according to the one genera tive monad by which they were produced ; yet at the same time Jupiter is called father, in the divine poet Homer, both by Juno and Neptune : One word permit me thund'ring father Jove ;l

\Yhat mortal now in all the boundless t.iitli, 0 father .love, will counsel to th' immortal* give.' For in the former verse Juno, and in the latter Neptune, calls Jupiter father. So that it is not at all wonderful if Ocean and Tethys are called both brethren 1 For wwi here, it it necessary to read TMI/I. 1 Iliad. 19. v. 121. ; Iliad. 7. v. -147. Hut in Proclus for llpa, read ij jm. and fathers of Saturn and Rhea; in consequence of preserving as among bre thren the paternal peculiarity. In the first place, therefore, the doubt may after this manner l>e solved. [n the next place, it may be said, that of the divine Titannic hebdomads, Ocean, indeed, both abides and proceeds, uniting himself to his father, and not departing from his kingdom. But all the rest rejoicing in progression, are said to have given completion to the will of Earth, but to have assaulted their father, dividing themselves from his kingdom, and proceeding into another order. Or rather, of all the celestial genera, some alone abide in their principles, as the two first triads. " For, as soon as Heaven understood that they had an implacable heart, and a lawless nature, he hurled them into Tartarus, the profundity of the Earth" [says Orpheus]. He concealed them therefore in the unapparent, through transcendency of power. But others both abide in, and proceed from their prin ciples, as Ocean and Tethys. For when the other Titans proceeded to assault their father Heaven, Ocean prohibited them from obeying the mandates of their mother, being dubious of their rectitude.

" But Ocean [says Orpheus] remained within his place of abode, considering to what he should direct his attention, and whether he should deprive his father of strength, and unjustly mutilate him in conjunction with Saturn, and the other brethren, who were obedient to their dear mother; or leaving these, stay quietly at home. After much fluctuation of thought however, he remained peaceably at home, beiiiLT angry with his mother, but still more so with his brethren." He therefore abides, and at the same time proceeds together with Tethys ; for she is conjoined with him according to the first progeny. But the other Titans are induced to separation and progression. And the leader of these is the mighty Saturn, as the theologist says ; though he evinces that Saturn is superior to Ocean by saying, that Saturn himself received the celestial Olympus, and that there being throned he reigns over the Titans; but that Ocean obtained all the middle allot ment. For he says, that he dwells in the divine streams which are posterior to Olympus, and that he environs the Heaven which is there, and not the highest Hea ven, but as the fable says, that which fell from Olympus, and was there arranged.1

' At llm i< a remarkably rurioiif Orpliic fragment, uml i* nol to he found in (ittntt'i collection of the Orpliic remaiin, I tliall^ivr the original for the nuke of (lie learned reader: tat TCI ft art a *p«vfu vvrprtpot cwri rou wirm-oK, irr^XwvcK o OroXoym iraXiK Xtywr' rny fit v *f>oyet> avrov xaraXa^iacf if ror ovpaviov o\\iftiroi>, *y«fi OportoO* vra, paaiXtvrtv ruv nrafur' rov £c ttKtnrov TT\V X^if air an ay T>;K finr^r. *ni' in yap avrov tv rou Oftnrtiriotiptitytoti rou firm rot- o\*n*ov, ra« Toy t«i rrpicwdf ovfiaver, aXX' ev ror atpnrarov, wi £t frjair a fivOot, rof tfixtyotra rov oXf/nrof, KOI tkf i 320 PROCLUS ON THE [BOOK v. Ocean and Tcthyi therefore, KO far nt* they ahide, nmi nre united to Iloavon, produce in conjunction with him tin- kingdom of Saturn and Khca ; and HO fur n« they are established in the first power of their mother, so far they produce, IMiorcys in conjunction with her.1 For she produces him together with INereus and Thaumas,' from Ix'ing initialed through love with the sea. For IMioreyn is not celes tial hut Ocean, as is evident from the Theogony.' And so far as Tethys is full of Karth, so far licing as it were a certain Karth, she may he said to produce1 this Phorcys iti conjunction with Ocean; so far as Ocean also comprehends the intel ligible in himself. Hence Tethys, so far as sho is Ivarth according to participa tion, and Ocean so far as he is causally the sea, give subsistence in conjunction with Saturn and Khea to this God.

If however, any arguments should demon strate that in the intellectual order Saturn is above Ocean, or Khea ahove Tethys, it must he .said that this arrangement is indeed there; for in th.it order the causes of intellection are superior to those of motion; hut that here on the contrary, all things are in mutation and a Mowing condition ; so that here Ocean is very pro perly prior to Saturn, since it is the fountain of motion, and Tethys is prior to Khea. Hence, after another manner the donht may he thus solved.

That we may speak however, ahout each of llie->e ( Jods, Tlicodorus refers souls that Mib-M'-t in habitude to these divinities, and arranges them as presiding over the three divisions of the world. And IMiorcys indeed, lie arranges in the star less sphere, as moving the lation of the universe, lie ought however to persuade us that Plato was acquainted \\ith a certain starless sphere, and afterwards, that he thus arranged IMiorcys in this sphere. But he places Saturn over the motions of the stars, l>ecause time* is from these, and the generations and corruptions of things. And he places Khea over the material part of the world, localise by ma teriality, she has a redundancy with respect to the divinities prior to herself. But the divine lamblichns arranges them in the three spheres Ix-tvveen the heavens and the earth. For some of the sublunary deities give a two-fold division to the snl>- lunary region, but these divide it in a three-fold manner. And IMiorcys indeed, according to him, presides over the whole' of a humid essence, containing all of it impartibly. But Khea is a divinity connective of flowing and aerial-formed spirits. And Saturn governs the highest and most attenuated sphere of ether, having a

1 For fttr' aurov, it is necessary to read pir' a\m\i. * For 0av/ia»ra, it is requisite to read Qav/iavTof ; and (ornonov, iro»ry. 1 The original here is evidently erroneous ; for it is, ou yap tort* o 'J't^xtvt ovpankqt aXAo u tyoptvt, wt trri irjXov tt rtjt Qtoyovmt. For a.XXa o bopfvt therefore, I read aVXn o fLtravot ; Ocean according to ihe Theogony of Hesiod, being the progeny of Heaven and Earth. * Kpot-oi is erroneously printed for xpo»ot. 5 For r»)t v/oat vXrjtcviTicu, I read rrj« v-fpai oXijj ciffioi. middle arrangement according to Plato; because the middle and the centre in incorporeal essences, have a creator authority than the powers situated about the the middle. \Ve indeed, admire this intellectual explanation of lamblichus ; but we think it proper to survey these Gods every where, both in all the elements and all orders. For thus we shall tahold that which is common in them, and which extends to all things. And we say indeed, that Phorcys is the inspectivc guardian of every spermatic essence, and of physical, and as it were, spermatic productive principles, as In-ing pregnant with, and the cause of generation. For there are spermatic productive principles in each of the elements ; and different orders of Gods mid daemons preside over them, all which Plato comprehends through Phorcys. But king S.ituru divides forms and productive principles, and produces more total into more partial powers. Hence he is not only an animal but pedestrious, aquatic, and a bird. And he is not only pedestrious, but like wise man and horse. For the productive principles in him arc more partial than in the celestial deities. Among the intellectual Gods therefore, he is allotted this power, viz. to multiply and divide intelligibles. Hence, he is the leader of the Titans, as being especially characterized by the dividing peculiarity.

Again, we say that Ilhea receives the imapparent powers of king Saturn, leads them forth to secondary natures, and excites the paternal powers to the fabrica tion of visible objects. For thus also, her first order is moved, is tilled with power and life, and produces into that which is apparent, the causes that abide in Saturn. Hence Saturn is every where the supplier of intellectual forms; Khea is the cause of all souls, and of e-ery kind of life; and Phorcys is prolific with physic.il pro ductive principles. Since however another number of Gods pertains to the king dom of these, and which Saturn and Khea comprehend, on this account Plato adds, " and suck as subsist together irith these" For he not only through this com prehends daemons, as some say, but both the angelic and the da-moniacal Saturn have with themselves a multitude, the one angelic, but the other da-moniacal. And the multitude which is in the Gods is divine; that which is in the air is aerial; and in a similar manner in the other elements, and in the other more excellent genera arranged under these Gods. By the words also " such at subsist together zcitli these," Plato appears to signify the remaining Titans viz. Cams and Hyperion, CHTMIS, lapetus, and likewise the remaining Titannida-, viz. Phccl>e, Theia, Mnemosyne, Themis, and Dione, with whom Saturn and Khea proceeded into light. Also, those that proceeded toge ther with Phorcys, viz. Nereus and Tliaumas, the most motive Eurybia, and those who especially contain and connect the whole of generation. Moreover, it is worth while to observe that it is not proper to discuss accurately the arrangement in

these divinities, and whether Saturn or Phorcys is the superior deity ; for they am united and similar to each other. But if it be requisite to make a division, it is better to adopt the arrangement of the divine lamblichus, viz. that Saturn is a monad; I mt Hliea a certain duad, calling forth the powers that are in Saturn ; and that Phorcys gives perfection to their progression. It now remains therefore that we direct our attention to the other kings who produce the apparent sublu nary order of things; for such is the arrangement which they are allotted. " But from Saturn and Rhea, Jupiter, Juno, and all such as we know are called the brethren of these descended, and also the other progeny of these." This is the third progression of the Gods who are the fabricators of generation, but the fourth order, closing as a tetrad the nomination of the leading Gods. For the tetrad is comprehensive of the divine orders. But as a duad this progression if assimilated to the first kingdom ; because that as well as this is dyadic. There are however, present with it, the all-perfect according to progression, and the uncircumscribed according to number. But Plato here, not only adds the word.-* " suck as," as in the progression prior to it, but likew ise the word " till" that he may indi cate the progression of them to every thing. For we use- the term TO G<T&V, suck as, in speaking of things united, but the term TO 7ra*Taj, f//, in speaking of things now divided and multiplied. The total (TO oXixov) likewise pertains to this progression. For the Gods which are denominated in it, and those that proceed every where together with them, are characterized according to this form of fabrication. For all Demiurgi are total. Who therefore are they, and what kind of order do they possess ?

The divine lamblichus then asserts that Jupiter is the perfecter of all genera tion ; but that Juno is the cause of power, connexion, plenitude, and life to all things; and that the brethren of them are those that communicate with thorn in the fabrication of generation, being also themselves intellects, and receiving a completion according to a perfection and power similar to them. But Theodorus, again dividing the life which animates the total in habitude, and forming it as he is accustomed to do into triads, calls Jupiter the power that governs the upper region as far as to the air ; but Juno the power who is allotted the aerial part of the world ; and the brethren of them those that give completion to the remaining parts. For Jupiter is the essential of the soul that subsists in a material habit, because there is nothing more vital than essence. But Juno is the intellectual part of such a soul, because the natures on the earth are governed by the produc- live principles proceeding from the nir. And the other unrulier is the psychical distributed into particulars. We however consequently ' to what has been before asserted say, that accord ing to Plato there are many orders of Jupiter. For one is the Deminrtrus, as it is written in the Cratylus; another, is the first of the Saturnian triad, as it is a«ser!ed in the (ioixrias ; another is the liberated, as it is delivered in the Pha-drus ;

and another is the celestial, whether in the inerralir sphere, or aiming the planets. Moreover, as the first Jupiter produced into the visible fabrication the power of his father, which was concealed in the nnapparent, being excited.1 to this by his mother Hliea ; after the same manner the Jupiter delivered here, who is the fa bricator of generation, causes the unapparent divisions and separations of forms made by Saturn to become apparent ; but Hhea calls them forth into motion and generation ; and Phorcys inserts them in matter, produces sensible natures, and adorns the visible essence, in order that there may not only lie divisions of pro ductive principles in natures and in souls and in intellectual essences prior to these, but likewise in sensible*. 1'or this is the peculiarity of fabrication. And if it be requisite, to speak what appears to me to lie the (ruth, Saturn indeed pro duces intellectual sections, but Khe.i such as are psychical, and Phorcys such as are physical. For all spermatic productive principles are under nature. But Jupiter adorning sensible and visible sections, gives a specific distinction to such beings in the sublunary region as are totally vital, and causes them to be moved. Since however, these sensible forms which are generated and perfected, are multiformly evolved, bein-j moved and changed according to all-various evolutions, on this account tin: queen Juno is conjoined with Jupiter, giving perfection to this motion of visible natures, and to the evolution of forms. Ilenre fables re present her as at one lime sending mania to certain persons, but ordering others to undergo severe labours, in order that through intellect being present with all things, and partial souls energizing divinely both theoretically and practically, every progression and all the generation of ihe sublunary region may obtain complete perfection.

Such therefore being the nature of this duad, there are also other demiurgic powers which triply divide the apparent' world of generation ; one of these being allotted the government of air ; another that of water ; and another that of earth, conformably to demiurgic allotments. Hence they are .said to lie the brothers of 1 The word* TI/I'U £t trciint,-* nre oiniltcd in iho original. 1 For fiinvot)fifit, it is m-ren^ary to rcail <Snn»ijft»u. 1 For apnnf here, it is necessary to r«-a«l rp^iij. Tim. Plat. VOL. II. 2T 330 PKOCLUS ON TIIK fooic v. these, because they also presitle over tlie visible fabrication. And further still, there are others the progeny of these ; which is tlie last progression of the divinities mentioned in this place by Plato. Hence, they are delivered anonymously; Plato by this indicating the diniinution of it as far as to the last di\isiou. For as in the (iods that are above the world, the parlible proceeds from tlie total fabrica tion, and the series of kings terminates in this ; after the same manner also among the sublunary < Jods, the progeny of Jupiter proceed from the Jo\ ian order ; among which progeny likewise, is the choir of partible fabrication. For the before-men tioned Demiurtri producing sensibles totally, it is necessary that those deities should ha\e a subsistence who distribute different po\vers and peculiarities to dif ferent natures, and divide the sublunary generation into mullitude.

Hence Plato alone denominates them othii'.i, and docs not employ the expressions ,\uc/i as, and all, because they associate with all-various diversity. In what has been said there fore by Plato, we have the whole analogous kingdoms, Heaven and Faith having the first arrangement, but afterwards the sublunary kingdoms, the (Celestial, the, Saturnian, and the Dionysiacal. But between these two kingdoms, the order of Ocean is first assumed, as defining and distinguishing all the progressions from the fathers, as causes, and as itself abiding and at the same time proceeding, ana logously to the intellectual hypostases of their,. What occasion therefore, is there, to proceed any farther, since till the governments are here delivered, and each is conjoined with its proper multitude. For Heaven terminates, Karth corroborates, and Ocean moves all generation. But Tethys establishes every tiling in its proper motion ; intellectual essences in intellectual, middle essences in psychical, and such as are corporeal in physical, motion; Ocean at the same time collectively moving1 all things. Saturn alonedit ides intellectually ; Hhea \ i\ ilies ; Phorcys distributes sper matic productive principles; Jupiter perfects things apparent from such as are unapparent ; and Junoevolves according tothe all-various mutations of visible natures. And thus through this ennead all the sublunary world derives its completion, and is filly arranged ; divinely indeed from the (iods, but angelically, as we say, from angels, and da-moiiiacally Irom da-mons ; the ( iods indeed subsisting about bodies, souls, and intellects;

but angels exhibiting their providence about souls and bodies ; and da'inons being distributed about the fabrication of nature, and the providential care of bodies. But attain, the number of the ennead is adapted to generation. For it proceeds from the monad as far as to the extremities without retrogression; which i.s the peculiarity of generation. For reasons (i. e. productive principles) fall into matter, and are unable to convert themselves to the principles of their

Instead of row vtruiuu TUITU KH uvtruv aOpout ill tlm place, it i) obuoualy iitttssary lo rta I rov existence. Moreover, the duad being triadic, for three dyadic orders were assumed,1 manifests the complication here of (lie perfect and the imperfect, and of hound with infinity. For all celestial natures are definite, and as Aristotle says, are always in the end. But things in ^iteration proceed* from the imperfect to the perfect, and receive the same boundary indefinitely. Besides this, the tetrad ari sing from the generation of these divinities is adapted to the orders of the fabrica tors of the sublunary region; in order that they may contain multitude unitedly, and the partible impartibly ; and also to the natures that exist in generation. For the sublunary elements are four ; the seasons according to which generation is evolved arc four; and the centres are four. And in short, then; is an abundant dominion of the tetrad in generation. \\ hy however, it may be said, does Plato comprehend all the multitude of the Gods that fabricate generation, in this ennead ? I answer, because this ennead gives completion to all the fabrication of generation. For in the sublunary realms there are bodies and natures, souls and intellects, and this both totally and par tially. And all these are in both respects in each of the elements,1 because wholes and parts are consubsistent with each other. Heaven and Earth however gene rate the unapparent essences of these, i.

e. of wholes and parts, the former indeed according to union, but tho latter according to multiplication ; and the former according t<> bound, but the latter according to infinity, beinz the leaders of essence to all things. But Ocean and Tethys give perfection to both the common and divided motion of them. There is however a different motion of different things, viz. of total intellect, of total soul, and of total nature, and ir, a similar manner in such of these as are partial. The sublunary wholes therefore, being thu» adorned and distributed, Saturn indeed, divides partial from total natures, but intellectually ; Rhea calls forth this division from intellectuals into all-various pro gressions,4 as far as to the last forms of life, being a vivitie deity; but I'horcys produces the Titannic separation, to physical productive principles. After these three are the fathers of composite- natures. And Jupiter indeed, adorns sensibles totally, according to an imitation of Heaven. For the Jupiter in the intellectual order, proceeds analogous to the intellectual Heaven, in the royal series. But Juno moves wholes, tills them with powers, and evolves according to every pre-

1 Viz. Heaven ami Earth; Ocr.m and Tethys; Jupiter and Juno. And this last iluad ranki *s the lourlli progression, because prior to it. is thp triad Phorcys, Saturn and Illica. 1 For ei<r« hero, it is requisite to read wponoi. 3 This f tin. ,ul in each of the elements is as follows, vis, total and partial bodies, total and partial natures, total and partial souls, and total and partial intellect*, and the monad which contain* these, »ii. the elementary sphere itself. 4 I Ipne<von is omitted in the original. 332 PKOCLUS ON TIIK [noon ». gression. And the Gods posterior to these fabricate the partial works of sensibles, Koine according to one, but otliers according to another peculiarity, either demiur gic, or vivific, or perfective, or connective, bein^ evolved anil dividing themselves, as far as to the last of things, analogously to the Saturniun order, For tlie divid ing peculiarity originates from tin- Saturniati dominion. " When therefore, all such finds as visibly revolve, ;nul suHi as become visible when they please, were generated, lie who produced this universe thus addressed them." Plato haunt; comprehended in what he has said, all the mundane Gods, both those in the heavens, and those that preside over generation, and having produced them from the demiurgic monad, some, monadicully, but others hebdomadically, and others according to the number of tin- ennead, a^ain converts them to the demiurgic canst-, collects them about the one father, through whom tliey are all allied to each other, and fills them with demiurgic intellections; in order that they may imitate the providence of the father. And this indeed, will be hereafter manifest. Now however, it is evident that he calls the celestial Cods those that visibly revolve. For their vehicles are solar-form, and imitate intellectual splendor.

But why does Plato denominate the sublunary deities " such as become appa rent w hen they please." Shall we say it is because these material elements are. hurled forth before them as veils' of the splendor of the ethereal vehicles which are proximntely suspended from them? For it is evident that Ijeing mundane they must also necessarily have a mundane starry vehicle. The li'^lit of them however, shines forth to the view, when they are about to In-netit the places that receive their illumination. But if Plato says that they become visible when they please, it is necessary that this appearance of them should either be an evolution into li^ht of the incorporeal powers which they contain, or of the bodies which are entirely spread under them. But if it is an evolution of their incorporeal powers, this is also common to the visible Gods. For they are not always apparent by their incorporeal powers, but only sometimes, and when they please. It is not proper therefore to divide the sublunary oppositely to the \i>ible Gods, according to that which is common to both, bi.t so far as they have entirely something peculiar. But if they produce a luminous evolution of certain bodies when they please, thry must necessarily use other bodies prior to these material elements ; and which then

1 In the on filial it n tra^awfra iiMe.ii) of ru^uircraa^ura. r.J TIMJEUS OF PLATO. M3 ic visible to us, when it seems fit to the powers that use them. Hence, other bodies more divine than such as are apparent, are spread under the invisible Gods ; and according to these, they are said to lw?, and are mundane. Through these also as media, they ride in and govern these elements. For they impart to them as much of themselves as they are able to receive, and contain the forms and the natures of them in their powers. For since no one of these is au object of sense, and it is necessary that the vehicles of rational souls should l>e things of this kind, it is evident that they must use other vehicles prior to these visible bodies. Farther still, if in short, no body is suspended from them, it would IM; wonderful, since the celestial souls use bodies, that these divine sublunary souls should be exempt from all bodies, and this though they art: mundane. But if they also have something corporeal, they either have these visible bodies, or other bodies prior to these. And if the former, how is it possible they can ascend into [or be immediately connected with] bodies which are generated and corruptible ! For if these bodies have a sensible perception of the preternatural disposition in them, in consequence of percen ing the life of the powers that use them, they will not sillier them to remain unemployed.

But if they have not,1 they will not be animals. I -'or e\ery animal is sensitive, according to Plato. Hence also, he imparts to plants a sense of the last kind, and calls them animals. But that every thin- which is suspended from soul, is animated and an animal, is also again asserted by Plato. If therefore, such bodies as an; the objects of sense, are [immediately] suspended from the divine sublunary souls, it is dubious how this is possible. They have therefore, other bodies prior to these. And this is what Plato manifests when he says, " that tiny become <r/>}i<irent icken tlity please," at other times In-ing invisible to us. And thus much concerning the words of the text.

\Vith respect however, to all the Clods that govern generation, we must not say, that they have an essence mingled with matter, ns the .Stoics assert they have. For nothing which verges to matter is able to govern with intellect and wisdom, nor is properly a prndncing cause, but an organ of something else. Nor must we say that they !ia\e an essence, unmingled with matter, but powers and energies mingled with it, as rS'umenius and his followers assert. For the energies ol the (iods concur with their essences, and their inward, subsist prior to their externally proceeding energies ; since a partial .soul also prior to the life which is inserted in the animal suspended from it, contains a more principal life in itself; and prior to the. externally proceeding motion, through which it moves other things, it is moved with a motion converted to itself. The sublunary Gods ' For fttv here, it is occesmjr to read ^, 334 PROCLUS ON THE [BOOK v. therefore, are entirely uncningled with matter; adorning indeed things mingled in an unmiugled, and things generated in an unbegotten manner. They likewise contain particles impartibly, an; the causes of life, the suppliers of intellect, the replenishes of power, the givers of soul, the primary leaders of all good, and the sources of order, providence, and the best administration. They also give subsis tence to more excellent animals about themselves, are the leaders of angels, the rulers of daemons, and the prefects of heroes ;

governing through this triple army the whole of generation. If therefore, we assert that the appropriate order of these divinities about generation, is the basis and seat of the total Gods, we shall speak rightly. And we shall likewise not err in asserting that they convolve the end of the divine decrement to the beginning. Such then U-ing the nature of these divinities, Plato indeed looking to the Gods that are both intelligible and intellectual, and to those that are projM-rly called intellectual, surveyed lour pro gressions of them in common. But they also contain powers derived from the supermundane Gods; whether they proceed from the twelve leaders, or from certain other deities.

From the celestial choir of Gods likewise, a certain order proceeds into gene ration, which, as the divine lamblichus says, is doubled in its progression. For from the twenty-one leaders, forty-two governments of Gods who are the fabrica tors of generation, are derived according to each elementary allotment. Hut from the thirty-six decadarchs,' seventy-two sublunary rulers proceed ; and in a simi lar manner other Gods ; being the double of the celestial Gods in multitude, but falling .short of them in power. It is likewise necessary to survey their triple progressions, their quintuple divisions, and their divine generation according to the hebdomad. For they receive an orderly distribution in a threefold, livefold, and sevenfold manner, analogous to the whole world ; in order that each of the elements may IK; a world, and may be truly an imitation of the universe. Such therefore is the concise doctrine concerning the sublunary Gods, accordin" to twofold essences Jives, anil allotments ; just as Plato also makes the ruling progeny of them to be dyadic. In the next place, let us consider the words of the father, and what that is, for the sake of which they proceed. The words therefore, are neither those which proceed through the mouth : for this is foreign from an immaterial and separate essence ; nor physical, for these are not primarily imparted to mundane natures by the Demiurgus,

' The.e thirtysu decadarchs are the divinities alluded to by ill* Emperor Julian in his Oration to the Sun, *hcn he I..M, " Until., Sun divid.-i Ibe n.diac mto twelve po«erj of Ci,,d.. and each of tbe»« into three others, to that thirlyais »re produced in the wh<.le." but by the one nature of the universe; nor psychical , for the one soul of the world, and all such other souls as have a generation, antecedently comprehend these ; nor intellectual ; for in short ' the intellect of the universe, and all the intellects that constitute if, comprehend these in themselves, lint it must be said, as that which is worthy of the speaker, that they are demiurgic and divine, rausin^ all the generated Gods to l>e demiurgi, and to be characterized by the power of the speaking God. For words are communications of powers from first to second ary natures, and of the divine providence and admirable life, which the Demiurgus of wholes, antecedently comprehends in himself. Such therefore are, as we have said, the words. The end of them however, is to render the Gods by whom they are received, demiurgic. For as the reasons [or productive powers] which proceed from art into matter, make artificial forms ; those that proceed from nature, physical ; from soul animated ; and from intellect, intellectual ; after the same manner the reasons [or words], that proceed from the Gods, make all the genera that are obedient to them divine.

Hut since of the Gods themselves, some are of the demiurgic, and others, of the vivific order, some are characterized by an immutable and pure life, but others have some other characteristic property, — hence the form of the words, is defined according to the peculiarities of the speakers. For it is either demiur gic, or the canst? of a divine life, or the supplier of immutability and purity. Hence, since he who now delivers the words is the ] )cmiurgus, the words pro ceed characterized oy demiurgic power conformably to the peculiarity of the speaker, and render the recipients of th"in Pemiurgi. For though there are dif ferent orders of the mundane Gods, vi/. demiurgic, vi\ific, connectedly-con taining, perfective, guardian, judicial, and cathartic orders, in the same manner as there an; of the Gods < stablished above the heavens; since the former proceed according to the latter: yet at the same time, all of them participate of all power*. Different Gods however, are defined more or less by a different peculiarity. Hence, each participates of demiurgic power, so far as all of them are co-arranged with the demiurgic monad ; of vivific power, so far as they are illuminated by the vivific fountain; and in a similar manner, in the other powers. If, however, the speaker was a vivilic God, we should say, that he filled his auditors through his words, with divine life. But since he who delivers the speech is the Demiurgus, he imparts to the Gods the demiurgic peculiarity, disseminates his one fa brication into the multitude of rnundaiv Gods, and renders them fabricators of other mortal genera, he himself being eternally established in his own place of sur vey, according to divinely-inspired poetry, on the summit of Olympus. Such

> For nXctrt here, it i» nrcr s»ary to read oXwi o r«v«. therefore are the words, and this is the end of this demiurgic speech. It now remains that we should proceed to the developement of the words themselves. The scope of this speech is to insert demiurgic power and providence in the mundane genera of Gods, to lead them forth to the generation of the remaining kinds of animals, and to place them over mortals, analogously to the father of wholes over the one orderly distribution of the universe. For it is necessary that some things should be primarily generated hy the demiurgic monad, and others through other media ; the Demiurgus indeed, producing all things from himself at once and eternally, hut the things produced in order, ami fust proceeding from him, producing together with him the natures posterior to themselves. Thus, for instance, the celestial produce sublunary («ods, and these1 generate mortal animals; the Demiurgus at the same time fabricating these in conjunction with the celestial and sublunary divinities. For in speaking lie understands all things, and by understanding all things he also makes the mortal genera of animals ; these requiring another proximate generating cause, so far as they are mortal, and through this receding a progression into being. Hut the character of the words is enthusi astic, shining with intellectual intuitions, pure and venerable as being perfected by the father of the (Jods, diflering from and transcending human conceptions, delicate and at the same time astonishing, full of grace and beauty, at once concise and per fectly accurate.

Plato, therefore, particularly studies these things in the imitations of di\ine speeches ; as he also evinces in the Republic, when he represents the Muses s|>caking sublimely, and the prophet ascending to a lofty seat. lie also adorns both these sjK-eches with conciseness and \enerableness, employing the accurate powers of colons, directly shadowing forth divine intellections through such a form of words. Hut in the words before us he omits no transcendency either of the grand and robust in the sentences and the names adapted to these de vices, or of magnitude in the conceptions and the figures v. Inch give completion to this idea. Besides this, also, much distinction and purity, the unfolding of truth, and the illustrious prerogatives of beauty, are minglt d with the idea of mag nitude, this In'ing especially adapted to the subject tilings, to the speaker and to the hearers. For the objects of this speech are, the perfection of the universe, an assimilation to all-perfect animal [i. e. to its paradigm], and the generation of all mortal animals; ihe maker of all things, at the same time, presubsisting and

1 For «uirw> her*, it i* nec«»ar> to reail rovrwr. adorning nil tilings, through exempt transcendency; hut the secondary fabricators adding what was wanting to the formation of the universe. All, therefore, being great and divine, as well the persons as the things, and sinning with beauty and a distinction from each other, I'lato has employed words adapted to the form of the speech. Homer, also, when energizing enthusiastically, represents Jupiter speaking, converting; to himself the two-fold co-ordinations of Gods; becoming himself, as it wore, the centre of all the divine genera in the world, and making all tilings obedient to his intellection. l»ul at one time lie conjoins the multitude of Gods with himself without a medium, and at another through Themis as the medium : But Jovr to Themis gives command to call The Clods to council.1 For this Goddess pervading every where collects the divine number, and con verts it to the demiurgic monad. For the Gods are both separate from mundane affairs, and eternally provide' for all things, being at the same time exempt from them through the highest transcendency, and extending their providence every where. For their immingled nature is not without providential energy, nor is their providence mingled with matter. Through transcendency of power they are not tilled with the subjects of their government, and through beneficent will, they make all things similar to themselves ; in permanently abiding, proceeding, and in hein;: separated from all things, Iwing similarly present to all things.

.Since, there fore, the Gods that govern the world, and the daemons the attendants of these, receive after this manner immingled purity, and providential administration from their father; at one time he converts them to himself without a medium, and illu minates them with a separate, unmingled, ami pure form of life. Whence also I think he orders them to be separated from all things, to remain exempt in Olympus, and neither convert themselves to Greeks nor Barbarians; which is just the same as to say, (hat they must transcend the two-fold orders of mundane natures, and abide immutably in und. filed intellection. But at another time he converts them to a providential attention to secondary natures, through Themis, and calls upon them to direct the mundano battle, and excites dillerent Gods to dillerent works. These divinities, therefore, cs|>ecially require the assistance of Themis, who contains in herself the divine laws, according to which providence is intimately connected with wholes. Homer, therefore, divinely delivers two fold speeches, accompanying the two-fold energies of Jupiter; but Plato,

1 Iliad. XX v. 4. Tim. rial. VOL. II. 2 U 338 PROCLUS ON THE [BOOK v. through tins one speech, comprehends these two-fold modes of discourse. For the Demiurgns renders the fiods unmintrled with secondary natures, and causes them to proviiV for, and give existence to mortals. Hut he orders them to fabri cate in imitation of himself: n<;d in an injunction of ihis kind, hoth these are com prehended ; \i/. the umni i . led through the imitation of the father, for he is sepa rate, being exempt from n . uidane wholes ; hut providential energy, through the command to fabricate, nourisii, and increase mortal natures. Or rather, we may survey both in each; for in imitating the Demiurnus, they pro\ide for secondary natures, as he docs fur the immortals; and in lubricating they are separate from the things fabricated. For every demiurgic cause is exempt from the things generateil by it; ljut that which is mingled with and tilled from them is imbecile an 1 inefficacious, and is unable to adorn and f.ihricalc them. And thus much in common respecting the whole of the speech. Jx-'t us then, in the first place, consider what \ve are to understand by " (Jods of Gods," and what power it pos^es^e* ; for that this invocation is collective and COnvertive of multitude to its monad, that it calls upwards tin; natures which have proceeded to the one fabrication of them, and inserts a boundary and divine measure in them, is clear to those who are not entirely unacquainted with such-like discourses.

IJut how those that are allotted the world by their father are called (Jods of (iods, and according to what conception, can not easily be indicated to the many; for there is an unfold ing of one divine intelligence in these names. Hence through this eau>e, some conjoin the words " of (iods" with what follows, erroneously making the whole to be, " of the Gods of whom I tun the Dcinittrgns." I -'or it is not proper to reproent the Demiurgus as the fabricator of some things but the father of others, and these latter less honorable natures. For they say, that IMato by calling the Demiurgus the fabricator of (iods, but the father of works, separates the latter from the former, as different, and le»s honorable. [They do not however s|»eak rightly ;] for the paternal is more venerable than the demiurgic characteristic. Neither is it right to introduce these repetitions where the diction is continued. For when, the intermediate words are many, then there is occasion for thi* parenthesis, but otherwise, the thing is superfluous. Others sav, that the mundane (iods are of ihc intelligible Gods, as In-ing the images of them, ju-t a> the whole world is the statue of the eternal (iods, according to Tinva'iis. Neither however, do these

speak rightly; because they do not assert any thing peculiarly illiistrit < •* of the Coils. For in a similar manner what IMato says would be adapted in every mortal nature. For all these, are uj the Ciods, as images of ' nii>-lligibh.s. And if it were requisite to refer to them the words " of Gods,'' I should think it would be NOOK v ] TIM/EUS OF PLATO. 333 rather proper to call them Gods nf the God, as being alone produced by the one Demiurgus, mortal natures not being produced by him : since he who speaks is I he Demiurgus himself. Hence it would lx? more proper to speak in the singular, than in the plural number. But others say that the most total unities of the mun dane Gods, are called by the father, " Gods of (iods," leaders of leaders, and kin_rs of kings, as heimr analogous to the father himself; because he also, accord ing to the poets, is the father of fathers, and supreme of rulers. To these however, it is easy to reply, that I'lato delivers the Demiurgus speaking to all the mundane Gods, or attendants of the Gods, and not to some of them alone. For if both such Gods as visibly revolve, and such as become visible when they please, collect themselves about the one Demiurgus, and the Dciniurgus says these tilings, to all these Gods themselves it is not proj>er to understand the words " Gods of Gods" partially, as applicable to the leaders alone.

If therefore, none of the above mentioned assertions are conformable to the conception of I'lato, we must show what his conception is. It will here however be belter to recur to the explanation of these words by our preceptor. He says therefore, that all the mundane Gods are not simply Gods, but that they are wholly (iods which participate. For there is in them that which is separate, invisible, and supermundane, and also that which is the visible statue of them, and which has an orderly establishment in the world. And the invisible nature of them indeed, is primarily a God ; for this must now be understood, as that which is indivisible and one. But this vehicle which is suspended from their invisible essence, is secondarily a God. For if with respect to us, man is two fold, one inward, according to the soul, the other apparent, which we see, much more must both these be asserted of the mundane (iods; divinity in them being two-fold, one unapparent, and the other apparent. This being the case, we must say, that " Gods of Gods" is addressed to all the mundane divinities, in whom there is a connection of uuapparenl with apparent Gods; for they are Gods that participate. In sho^t, since two-fold orders are produced by the Demiurgus, sonic, being supermundane, and others mundane, and some l»eing without, and otl.iTs with participation [of body], if the Demiurgus now addressed tiie super mundane orders, he would have alone said to them " Gods f for they are without participation [i.

e. without the participation of body,] arc separate and unap parent; — but since the speech is to the mundane (iods, he calls them (iods of (iods, as being participated by other apparent divinities. In these also da-mons are comprehended ; for ihey ;.!-•> are Gods, as to their order with respect to the Gods, whose pecu' y thcv iudivisibly participate. Thus also Plato, hi the Plixdrus, when he calls the twelve Gods the leaders of da-mons, at the same time

340 PKOCLUS ON THE [BOOK v. denominates all the attendants of the divinities Gods, adding, " and this is the life of the Got/s." All these, therefore, are finds ' uffiods, aspossessing the apparent connected with the iinappareiit, and the iniindaiie \\itli the sujx-nnuiulane. And thus murli concerning the whole meaning of the words. It is necessary however, since we have said the words are demiurgic or fabricative, that they should he received in a manner adapted to demiurgic providence. But if these words are intellectual conceptions, and the intellectual conceptions themselves are productions, what shall we say the Deiniurgus e/fects in the mul titude ol mundane (Jods by the first words of his speech .' Is it not evident we must say that this energy of his is deilic f For this one divine intellectual concep tion which is tin1 first and mo>t simple proceeding from the Demiurmis, deities all the recipients of it, and makes them demiurgic fJods, participated (Jods, and (Jods invisible and at the same time visible. Fur this, as has been said, is the meaning of" G ods of Guils." For the term (.ods is not alone adapted to them; since they are not alone invisible; nor the word (jods twice enunciated, as if someone should say (Jods and (Jods ; for every bond of this kind is artificial, and foreign from divine union. These things therefore, have lieen sutliciently discussed.

It is also necessary to observe in order to make the interpretations concordant, that every mundane (Jod has an animal suspended from him, according to which lie is denominated mundane. lie has likewise a divine soul, which rules over its depending vehicle; and an immaterial and separate intellect, according to which he is united to the intelligible, in order that In: may imitate the world in which all these are contained. And b\ the animal suspended from him, he is indeed a part of the sensible universe; but by intellect he belongs to an intelligible essence ; and by soul he conjoins the impartible life which is in him, with the life, that is divisible about body. Such a composition however being triple in each mun dane (Jod, neither does JMato here deliver the. Demiurgus speaking to intellects; for intellects subsist in unproceeding union with the divine intellect, and are en tirely unltegotten ; but soul is the first of generated natures ; and shortly alter the Deminrgus addresses these when he says, " since yc arc generated." ?s'or does he represent the Demiurgus as speaking only to the animals which are suspended from the soul* of these (Jods ; for they pertain to corporeal natures, and are not adapted to enjoy the one demiurgic intelligence, without a medium. IVor yet does he represent him as speaking to souls by themselves ; for they are entirely immortal ; but the (Jods whom he now addresses are said by him not * to be in every respect immortal. If therefore it be requisite for me to say what appears to

1 O»o« is omitted here in tin- original. 1 For firv eirui TO wa^JTU)- aUuniTuvt in the original, it is nect'isary to rrad ftij tuui t. r. X. UOOK v.] TIM/EUS OF PLATO. 34, me to he the truth, the words of tin- Demiurgus arc addressed to the composite from soul and animal, viz. to the animal which is divine, and partakes of .1 soul. For intellect docs not know the demiurgic will through reason, hut through in telligence, or in other words, through intellectual vision; nor through conversion, but through a union with that intellect which ranks as a whole, as bein;; itself intellect, and as it were of the same colour with it. But soul as beiiiir reason, and not intellect itself, requires appropriately to its essence the energy of icason, and a rational conversion to the intelligible.1 To these therefore, as hein^ essen tially rational, and as bein:; essentialli/ed in reasons, the demiurgic speech proceeds. And it is adapted to them m a twofold respect, first, as bciiiir participated by bodies; for they are Gods of those Gods : and secondly, as participating of intelh-cts ; for they are Gods of [vi/. derived from] intellects which are also Gods And they participate of intellects, and arc parlicipahle hy bodies. Hence the assertions that they are generated, and that they are not entirely immortal, ami every tiling else in the speech, are appropriately adapted to them, so far as they have a certain co-ordination and connexion with mundane natures, and so far as they are participated hy them. But the mandates " learn and generate" and every tiling else of this kind which is more divine than generated natures, are adapted to them as intellectual essences.

" Of whom J am the Dciniurgus nrul father of works, whatever is generated by me is indissoluble, such being my will in its fabrication/' Plato as I may summarily say, appears to i:i\e a triple division to the energy of the one Dciniurgus in his total production of the junior Gods, viz. a division into the deilic, into that which imparts connexion, and into that which supplies a si militude to animal itself. l;or the address of tin1 Drmiiirgiia evinces those to he Gods that proceed from him. But the assertions respecting the indissoluble and dissoluble, by defining the measure of a medium between these, impart a distnhution and connexion commensurate to the order of the mundane Gods. And the words calling on I hem to the fabrication of mortal natures, cause ihem to l»e the sources of perfection to the universe, and the fabricators of secondary animals, conformably to the imitation of the paradigm. But through these three energies the Demiurgus elevates his offspring to all the intelligible Gods, and establishes them ia the intelligible triads. In the one bein;; indeed, [or the summit of these 1 Imtead of roarer, it is rnjuinitc (o read .•U-2 PROCLUS ON THE [Boor r

triads] through tlie first of these energies ; for that is primarily deified, in which the one is deity, Imt being is the first participant of it. For the one it<< •!/' is alone deity, without habitude to any thin-, and is not participable ; but tin • v,u bcin* in which there is the first participation is Cod of Cod. And litiHg e> .leitv as the summit of all beings; Imt t/icunc of it is deity as proceeding from tin we itself, which i* primarily Cod. Hut through the second of these energies the 1), miiirgiih e>iahlish. s his oll'spring in the second of the intelligible triads, i. e. in eternity itsell". For eternity is tlu- cause of 'his indi-»ohilil«- permanency to e\er\ thin"- which continues perpetually undissohed. Hence all mundane natures are hound according to the demiurgic will, and ha\e something of the indissoluble through the participation of him; the natures which are primarily indissoluble being dif ferent from these, and thoM- that are trnU immortal subsiding for |lls >;,|i,.- ^nd lie establishes them in all-perfect animal [or the third of the int. -Ili^ihle triads] tlirou^h the third of these energies. For to this the vi\ itic a>similates the mun dane Cods, and in>erts in them the paradigms of animals \\hich they generate. And this indeed, \\ill he one scope of fahrication, the con\i-rtin- and perlectin"- theproceetlin-^ mnltitude of the Cods. Hut alter the one there \\ill \yc a triple • lesijrn, which establishes them in the three intdli^ihle ordei-s.

This second demiur-ic intelligence therefore, after the first which is deific, illu minates the mundane ( iods N\ ith a linn estahlishnient, an immutahle power, and an eternal essence, through which tin; whole world, and all the di\ine allotmentssnhsist always the same, participating through the father of an immutahle nature and nndecaying power. For e\ cry tiling which is generated from an immovcahle cause, is indissolnhle and immutable; hut all the progeny of a mo\eahle cause are mutable. Hence amon^ mundane natures, such as proceed from the demiurgic cause alone, in consequence of hein^ generated according to an invariable sameness, are permanent, and are exempt from every mutable and variable essence. But such as proceed both from this cause, and from other moveable principles, are indeed immutable so far as they proceed from the Demiur^us, but mutable so far as they proceed from the latter. For those natures which the Deminrnis alone o-Cne- rates, these he fabricates immutable and indissoluble, both according to their own nature, and according to his power and will. For he imparts to them a guardian and preserving power, and he connects their essence in a manner transcendent and ex.. ,pt. For all things :nv preserved in a two-fold respect, from the power which lie contains, and from his providential goodness, ulnch is truly able and willing to presenc every thing which may \tc lawfully perpetually saved. The most divine of visible natures therefore, areas we hare said from their own nature indissoluble;

BOOK v.] TIM/ELS OF PLATO. 343 hut they are likewise so from the demiurgic power \vliirh pen ades through all tilings, and eternally connerts them. For this power is the guard and the divine law which connectedly contains all things. But a still greater and more principle cause than these is the demiurgic will which employs this power in its productions. For what is superior to goodness, or whathond is more perfect than this, which im parts hy illumination union, connects an eternal essence, and is the bond and measure of all things ; to which also the Di-iuiurgus now refers the cause of im mutable power, saying, " suck being tni/ will in its fabrication" For he established his own will as a guard over his own proper works, as that which gives union, connexion and measure to the whole of things. Who the Demiurgus however is, and who the father is, hai been unfolded by us before, and will be now also concisely shown. There are then these four; father alone ; maker alone; father and maker; maker and father. And father indeed, is a-ther [or bound] being the first procession from the one. Father and maker is the divinity who subsists according to the intelligible paradigm [at the extremity of the intelligible order,] and whom Orpheus says the blessed (lods call Phanes Protogomis. Hut maker and father is Jupiter, who is now called hy him self the Pemiurgus, but whom the Orphic writers would call the father of works.

And maker alone, is the. cause of partible fabrication,' as the same writers would say. To father alone therefore, all intelligible, intellectual, supermundane, ami mundane natures are in subjection. To father and maker, all intellectual, super mundane, and mundane natures are subordinate. To maker and father who is an intellectual deity, supermundane' and mundane natures are subservient. But to maker alone, mundane natures alone are in subjection. And all these particu lars we learn from the narration of Orpheus; for according to each peculiarity of the four there is a subject multitude of Gods. IJut what are the works of the De miurgus and father? Is it not evident, that they an? all bodies, the composition of animals, and the number of participated souls. All these therefore, are indis soluble, through the will of the father. For this imparts to them the power of immutable permanency, and connects and guards them with exempt transcen dency. The intellects however, which supernally ascend into souls, cannot be said to IMV the -corks of the lather. For they had not a generation, but were un folded into light in an unbegotten manner; being as it were fashioned within, and not proceeding out of the adyta. For neither are there paradigms of intellect, but of middle natures, and such as are last. For soul is the first of images ; but wholes, such as animals, animated natures, such as participate of intellect, and

1 This divinity is Vulcan. .141 PIIOCLL'S ON THE [BOOK v. such as are generated, derive their subsistence from the intelligible paradigms, of which animal itself is comprehensive. "Every thins; therefore, which is bound is dissoluble, but to be willing P- to dissolve that which is beautifully harmonized and well composed, is the province of an evil nature." It is requisite to consider how the dissoluble and indissoluble are asserted of the Gods, and to conjoin proper modes of solution with appropriate bonds. For every tiling is not bound after a similar manner, nor is that which is bound in one May, dissolved in different \\ays. Hut that which is in a certain respect bound, lias also its dissolution according to this mode. That whicli is in every respect bound, is likewise in every respect dissolved. And that which is bound by itself is also by itself dissolved. Hut that which is bound by something different from itself, has also on that its dissolution depending. That likewise whicli is bound in time, is also dissolved according to time. Hut that \\hich is allotted a perpe tual bond, mii'.t also be said to be perpetually dissol\ed. For in short, dissolution is conjoined \\ith e\ery bond. For a bond is not union without multitude; since the UIIL does not require a bond. Nor is it an assemblage of many and dillereut things, no longer presen ing their characteristic peculiarities. For a tiling of this kind is confusion;

and that which results from them is one thing consisting of things corrupted together, but does not become bound. For it is necessary that things that are bound should remain as they are; but not IM- bound when cor rupted. Hence a bond then alone takes place, when there are many things, and which are preserved, having one power connective and collective of them, whether this power be corporeal or incorporeal. If this however IM' the case, things that are bound are united through the bond, and separated, because each preserves its own proper nature.

Fvery where therefore, as we have said, a bond has also dissolution connected with it. Honds !io\\ever and their dissolutions differ in subsisting in a certain respect, and simply, from themselves, and from others, according to time, and per petually. For in the^e th»-ir differences consist. We must not therefore wonder if the same tiling is both dissoluble and indissoluble ; and if it is in a certain reS|H ct indissoluble, and in a certain respect dissoluble. So that the works of the lather, if they are indeed indissoluble, are so, as not to lie dissolved according to time. Hut they are dissoluble as having together with a bond, a separation of the simple things of w hich they consist, according to the definite causes of things, that are bound, existing; in him that binds. For as that which is self-subsistent is said ROOK v.] TIM/EUS OI; PLATO. 34.', to bo so in n twofold respect, one, as supplying all things from itself alone, but another, as subsisting indeed from itself, and also from another, which is the cnuse of it, thus also the indissoluble is so, from another,' and from itself; just a* that which is mo\ed is twofold, and subsists in a similar manner.

To these two modes however, two modes of dissolution are also opposed ; viz. that which is dissoluble, from another and from itself is opposed to that which is indissoluble from another and from itself. And the. ft inner indeed, is dissoluble in itself, as consisting of things that are separate. But in consequence of having in something else prior to itself the causes of its subsistence, by this cause, and according to this mode alone, it becomes dissoluble. Airain, that which is simply dissoluble in a twofold respect, and which contains in itself the cause of its disso lution, and also receives it from another, is opposed to that which is simply indissoluble in a twofold respect, from itself and from another. These therefore arc four in numl>er, viz. that which is simply indissoluble from another and from itself. And a^ain, that which is indissoluble after a certain manner in a twofold respect; that which is dissoluble afier a certain manner in a twofold resjK-ct ; and that which is dissoluble simply from itself, and from another. * Of these four however, the first pertains to intelligible* ; for they are indissoluble, as being entirely simple, and receiving no composition or dissolution \\hatever. lint the fourth belongs to mortal natures, which are dissoluble from themselves and from others, as consisting of many things, and being composed by (heir causes in such a way, as to be at a certain time dissolved.

And the middles pertain to the mun dane (jods; for the second and the third of these four concur with them. For after a certain manner, these as being lh" 'vorks of the father are indissoluble ; and they are saved from themselves, and through his will. And again, they are in a certain resj>ect dissoluble, because? they are bound by him; and he contains the productive principle of those simple natures from which they are composed, livery thing therefore which is bound i.s dissoluble; and this is also the case with the works of the father.

For bodies indeed, are bound through analogy; for this is the most beautiful bond of them. Hut animals arc bound with animated bonds, as we have before observed. And souls which contain something of a partible nature are bound by media, [viz. by geometrical, arithmetical and harmonical ratios ;] for IMato calls these and all the productive principles of which the soul consists, bonds. For impartible natures alone are unindigcnt of bonds; but those that arc bound, I [lip' €Ttln,,i is omitted in the original. Tlir words (at Avror ax-Xwt wop' tavrnv cat -tap' trtpov, ire onntti d in Hie original. Tim. Vial. VOL. II. 2 X 34« 1'ROCLUS ON THli [BOI1K >. consist of things that have a separate subsistence ; these not being separated according to time, but according to the causal comprehension of simple natures in the Demiurgus. After this manner therefore, the dissoluble, of the mun dane Gods as from another, or rather as in another, subsists. Hence they are in a certain respect, but by no means simply dissoluble. For if thev were dissoluble from themselves, but indissoluble according to the will of the father, as Severus, Atticus, and Plutarch are accustomed to say, against whom many arguments are adduced by many ;' if this were the case, whence did they derive the being dissoluble from themselves ? For if dissolution is natural to them, who imparted to them this natural power? For it \vas not any other than the Dcmiurgus.

If however, he is tin- supplier of nature to them, he also is the cause of their dissolution. Hut if the beini; dissoluble is preternatural to them, the con trary, the indissoluble, is natural to them. And if it is natural to them, they will possess the indissoluble from themselves ; and the very existence of them will be a tiling of this kind ; in the same manner as self-motion is natural to soul, levity to fin1, and to every tiling, that which necessarily exists in it essentially ; so that the mundane Gods will po>sess this from themselves. Hut I say from themselves, because they will possess it from their proper composition, which they are essen tially allotted ; for they will not po - e>s it ;»> self-hiibsi>tent. It is ridiculous therefore to say, that being dissoluble of themselves, they are alone indissoluble through the will of the father, which these men assert to be the case, in conse quence of wishing to preserve the axiom, that every thing generated has corrup tion, and who also contend that the world was generated, lest Tima-us should appear to contradict Socrates, whom he had heard on the preceding day admit ting that the unbegoHen,* is incorruptible. Hence, if the genus of the mundane Gods is of itself indissoluble, it i> also of itself unbegotten, and not alone through the will of the father. For unless we admit this, how can we accord with Plato, who makes a twofold indissoluble, one according to nature, but another accord ing to the demiurgic will !

And, if we deny this, must we not also speak impiously of the Demiurgus himself? For if being willing to make his fabrications indisso luble, he does not possess the po\v» r of effecting this, we must separate his will from his power, which would be absurd, since this does not take place with worthy men. Hut if he is both willing and able to make these indissoluble, lieing able, he will make them to IM- indissoluble ; so that the indissoluble in them is according to nature. For each of them was gent-rated indissoluble, but was

' For a»o TroXXa litre, rratl UTO n-bXXwv. 1 Iiutcail of yo-t-ijrof litre, it is olivioii'K lifccisnn l<> r«a<I nycu^rrr. m.c.K v.] TIM.EUS, OF PLATO. 347 not generated dissoluble, and afterwards was made indissoluble 4 since the work* of the father are indissoluble through the power which he contains. They are likewise indissoluble from the demiurgic will, since they are of a composite nature, and possess the indissoluble with a bond. But there is likewise in a cer tain respect a dissolution of tin m, so far as they consist of things of a simple nature, of which the father contains in himself the definite causes. At one and the same time therefore, they are indissoluble and dissoluble. They are not however, so indissoluble as the intelligible ; for thai is indissoluble through tran scendency of simplicity. But tin - ,. are at tin- same time indissoluble and dissolu ble, as consisting of simple natures, and as being perpetually bound. Tor all the natures that are bound In-ing dissoluble, such as are perpetual, possessing through the whole of time beauty from the intelligible, divine union and demiurgic har mony, are indissoluble. But mortal natures are dissoluble alone, localise they are connected with the deformity and inaptitude of matter. And the former indeed, are beautifully lianuoni/ed through tin1 union inserted in th< m by their harmonizing cause ; but this is not the c;;se \\iih the latter, on account of the multitude of causes which no longer insert in them a similar union;1 for their union is dissipated through the multitude which is mingled in their composition; so that they are very properly allotted a remitted' harmony.

Hence, every thing which is bound is dissoluble. Hut one thing is thus dis soluble and indissoluble, and another is dissoluble only, just as the int'-lligihle is alone indissoluble. "Why therefore, is that which is primarily bound, at one and the same time dissoluble and indissoluble ? Because it is beautifully harmonized, and is rccll composed. For from bciu^ ;<•<•// composed it obtains union ; since ffoodncxs is unific. But from the intelligible it obtains the bcnuli/ ully ; for from thence beauty is derived. And from fabricating power it obtains harmony ; for this is the cause of the Muses, and is the source of harmonica! arrangement to mundane natures. Hence wo airain have the three causes, the Una! through the TI c //, the paradigmatic through the betiutifulfy, and the demiurgic throngh the /u /•;//"//; :<y/.' But it is necessary that a composition of this kind, harmonized by the one fabricating power, tilled with divine beauty, and obtaining a boniform union, should be indissoluble-, for the Demiurgus says that to dissolve it is the province of an evil nature. 1 For f i-io<Tii' it is necessary to read riwriv. Kr^npnirfif njv is erroneously printed for fryn\air/iri-ti>: ' After TI\V »apn£<iy/mr«r»j>' it is necessary to supply Ihc wordi it« row KaXwi, rij»- brjfuovpytnff, which ire wanting in the original.

348 I'HOCLUS ON TUB [IIDOK v. Moreover, prior to thi8 Plato had said, that the universe is indissoluble except by him by whom it was hound. If however it is entirely impossible for the universe to l>e dissolved by any other, but the lather alone is able to dissolve it, and it IN impotable for him to ellect this, for it is the province of an evil nature, — it is impossible for the universe to be dissolved. Tor either' he must dissolve it, or some oilier. But if some other, who is it that is able to oiler violence to the Dcmiurgus? For it is impossible that a dissolution of it should !>e effected except by him that bound it. 15ut it he dissolves it, ho\v lieing good, can he dissolve that which is beautifully harmoni/ed and well composed ? For that which is subvertive of these, is productive of evil ; just as that which is subvertive of evil is allotted a beneficent nature. Hence, there is an equal necessity that the Demiurgus should be depraved, if it be lawful so to speak, or that this world should be dissolved [vi/. each of these is equally impossible]. Such therefore is the necessity which Plato assigns to the incorruptibility of the universe. Hence, that Plato gives the indissoluble to the composition of the mundane Gods, he clearly manifests, when he orders them to hind mortal natures, not with those indissoluble bonds with which they are connected.

For if the connective bonds of these (jods are indis soluble, they themselves must be essentially indissoluble. Here however he says that they are not in every respect indissoluble. It is evident therefore from both these assertions, that they are indissoluble, and at the same time dissoluble,1 and that they are not in every respect indissoluble in consequence of their being appropriately bound. But if these things are true, there is every necessity that the dissolution of them should be very dilli-reiit from that which we call corrup tion. For that which is dissoluble after such a manner as the corruptible, in consequence of not being indissoluble', is so far from being not in every respect indissoluble, that it is in every respect dissoluble. Hence it is not proper to say that the mundane Gods are of themselves corruptible, but remain incorruptible through the will of the father; but we ought to say that they are in their own nature' incorruptible.

*' Hence so far as you are generated, you are not immortal, nor in every respect indissoluble ; yet you shall never be dissolved, nor become subject to the fatality of death; being allotted my will, which is a much ' For i in here, read urt. ' The words «u< XITOI are omitted in the original. ' For avrov fvnr, it it n<-ce*-<ur\ to read atrrw fu M "K >.] TIM. -ICl'S OF PLATO. 34,, greater and more excellent bond than the vital connectives with which you were bound at the commencement of your generation." Since all the mundane Gods to whom these words are addressed consist of divine souls, and animals suspended from them, or in other words, since they arc participated souls, and since the Derniurgus denominates them indissoluble and at the same time dissoluble, because the indissoluble of them is not intelligible, and their dissolubility is not mortal, but the former is through a composition ' from simple natures, of which the Demiurgus comprehends the separate causes, and the latter is through the immutable connexion of the bond, which the father inserts in them ; — this being the case, he now wishes to collect into one point of view, and into one truth, all that he had said separately about them. For at one and the same time he lakes away from them the immortal and the indissoluble, and again confers these on them through a subversion of their opposites.

For media are allotted this nature, not receiving the nature of the extremes, and ap pearing to comprehend the whole of both. Just as if some one should call the .soul impartible and at the same time partible, as consisting of both, and neither impartible, nor partible, as being different from the extremes. For see how a middle of this kind may be surveyed in the mundane Gods. That is principally and primarily called immortal, which supplies itself with immortality; since that also is primarily being which is being from itself; intellect which is intellect from itself; and one which is from itself one. For every where that w Inch primarily possesses any thing is such from itself; since if it were not so from itself but from another, that other would be primarily, either intellect, or life, or the one, or some thing else ; and either this would be primarily so, or if there is nothing primarily, the ascent will be to infinity. Thus therefore, that is truly immortal which is immor tal from itself, and which imparts to itself immortality. But that which is neither vital according to the whole of itself, nor self-subsistent, nor possesses immorta lity from itself, is not primarily immortal. Hence as that which is secondarily be- \\v is not l>ein:r, so that which is secondarily immortal is not immortal, yet it is

not mortal ; for this is entirely a defection or departure from the immortal,1 nei ther possessing a connascent life, nor infinite power. For these three are in a successive order. That which possesses- from itself infinite life; that which re ceives infinite life from another; and that which neither from itscif nor another * For wnftrbi'f luff, I read ovtOnnv. For prior lo llit*, Procliii in "jwnkiiiL; >'f Mn-w fiod* »a^», r« *c t »• roi/rnif, nVirov a^ta mi \vrov tartft vt r£ uirXwr irvrflfTW. 1 For row Qnrarcv hrre, it i» ob*iou*l\ nccfwarv lo read r»» oCurarep. .•550 i'KOCLUS ON THE [DOOK v. exhibits the infinity of life. And the first indeed, is immortal; the second i* not immortal ; the third is mortal; and the middle is adapted to the mundane Gods. For they neither have the immortal from themselves, so far as they derive it from that which is truly and primarily immortal, and so far as bodies arcsuspended from them ; nor have they a finite tile ; hut they are filled indeed from the eternal Cods, and pioduce mortal natures. For the second fabrication is connected with the first, proceeds about it, is governed by it, and refers to it the production of the mortal genera.

A^ain, with respect to the indissoluble, that which is principally and primarily so is simple and free from all composition. For where there is no composition what representation can there be of dissolution ? Hut that is secondarily indissolu ble which is indissoluble with a bond ; which is at the same lime dissoluble in con sequence of proceeding from divided causes. For it is not simply dissoluble, but dissoluble by its cause. For that which is bound prior to all time is alone bound according to cause; but that which is alone causally bound, is alone causally dissolved. For every thing is adapted to he dissolved, by that by which and after the manner in w Inch it is bound. And the third from that which is properly indissoluble, is that which was indissoluble for a certain time, because the first indeed, is properly indissoluble in conjunction with simplicity; but the second is Kubordinately so, together with composition ; and the third, falliu- oil' from both, i» in its own nature dissoluble. Neither therefore, are the mundane C.'ods entirely indissoluble ; for this per tains to the most simple natures. Nor are they dissoluble according to time ; for the composition of them proceeds from the demiurgic union. As therefore in the cause, union precedes things of a simple nature, after the same manner here also, a bond precedes dissolution; for it is more excellent, and the resemblance of a more divine power.

And tins is seen in souls ; for there were bonds and media in them, as has been before observed in the generation of the soul. It is also seen in bodies ; for analogy is a bond. And likewise in animals; for being bound with animated bonds, they became animals. Hence, the immortal and the indissoluble do not entirely pertain to the mundane Gods ; yet at the same time they do pertain to them. And because they are not in every respect present with them, nor in such a manner as in intelligible*, immortality 11111*1 be taken from them. For in the Banquet ako, Plato does not think fit to call Love immortal, yet he docs not denominate it mortal ; but asserts it to be something between both these. For there is a great extent of the mortal and immortal, and they are bound together by many media. It appears likewi.-e, with respect to the-

r.ooK v.] Tl MAIL'S ()]' PLATO. .1.51 immortal, that one kind of it is common to all the beings that differ from n mor tal nature,1 and \\hich consists in not bein^ cloprivctl of the life which it possesses According to this sense of the* word, Pinto s.iys that the Dcmitir^us is the cause of immortal natures; hut the junior Gods, of such as arc mortal. But another kind of the immortal is the peculiarity of intelligible!*, being eternally so. And another belongs to the mundane Gods, which is an immortality perpetually rising into existence, and having its subsistence in always becoming to be. Hence, it may be said that the immortal and mortal are oppositely divided without a medium, if the common signification of the immortal is as sumed; and that they are not opposed to each other without a medium, if that which is primarily immortal is considered ; and this is that which is always immortal. For the medium between this and the mortal is that which is always becoming to be immortal. But that which is properly immortal possesses the whole of its life in eternity. That however which lias its life evolved through the whole of time, and has not * always one and the same indivisible life, this possesses an immortality co-extended with the flux of generation, but is not im mortal according to the stability of being. And again, the medium between the immortality of the mundane Gods and that of partial souls, is that whirh has a life always rising into existence, and which ascends and descends in intellectual energy, so as to be nearer to mortal natures, leaving indeed a more excellent in tellection, but transferring itself into one that is subordinate, and again recurring1 to ils pristine condition without oblivion.

And of these, the former indeed, is the peculiarity of the mundane Gods; but the latter of daemons, the attendants on these Gods. But if the nature which remains is filled with oblivion in descending, Incomes most proximate to mortals, entirely destroys the true life which it con tains, and alone possesses the essential Iile, - Mich an immortality as this belongs to partial -«oii|s. Hence, the DemiurgiiN in his speech call.s the immortality in these homonymous to that of the immortals. If however there is any nature after these which easts a>ide its essential life, ijiis is alone ' mortal. Hence, the pri marily immortal and the mortal are the extremes. But the immortality of the mundane Gods, and that of partial souls, are the sub-e\tivmes. And the immor tality which is truly the medium between these, is that of daemons. Hence loo, demons are in reality entirely of a middle nature. And thus much concerning Jhe whole design of the words.

1 Instead of rri- /j»j Qnjrrv, it is wre>«.irv to read n.v 0> fjrim. * For fun here, it i« mressarv to read /jij. Tin- oriental has erroneously fi«m\ ioMtail o( fiotttf. Let us however, if you are willing, concisely recur to particulars. After what manner tlierefore, generation is adapted to tin; mundane Gods, I have frequently shown, and have observed, tlr.it it manifests composition, a life in conjunction with time, and a progression from another cause, and which is co-extended with the whole of time, hut is not alwavs [or ha- not an eternal subsistence]. But the words, " </c* life nut uiitixntiil, Hur iiidiXMiJu/i/c," manifest that they are gem rated im mortal and indissoluble. For to he eaeh of the>e, is present witli eternal natures alone; hut to be gf/tcnttat eaeh ot 'them, is adapted to those generated natures, whose life is extended with the whole of time. And ><ut to l>c ciitinli/ immortal, )inr entiri/j/ indissoluble, delivers to us many specie* of immortality. Plato there fore, shortly after calls divine souls immortal, and partial souls homonymously immortal. But the words, " i/<,u .\liull nuer t/c <//.sj<,/i«/ nor Income subject to the fatality of death" take away from the Gods all the mortal-formed nature, and a perpetually convertible and mutable life. For mortality is an allotment of life, which is now mingled with non-being. And " tin: /utuiiti/ uf i/citlli" a^ain occultly exhibits to us many differences of deaths.

For the death pertaining to those who are called daemons according to habitude is of one kind ; that of partial souls is of another kind ; that of animals, of another; and that of animated bodies, is different from all these. For the first of these imitates as it were, the casting off a garment; the second is accompanied with sympathy towards the mortal nature, being the lapse of the soul into it; the third is the dissolution of the body and soul from each other; and the fourth, is the privation of the life which is in the subject body. Hut from these the mundane Gods, and essential daemons, the attendants of the Gods, are perfectly exempt. .For even the first kind of death is not adapted to these, as the divine lamblichus also asserts, who preserves the fkctnoniacal genus, truly so called, immutable. Why tlierefore, is there a bond of these.1 Is it not because goodness, according to which the demiurgic will is defined, unites, and measures all things, and leads them to one conspiration ? And it seems that according to this especially, the mundane Gods are consum mately produced. For it is a bond of bonds, being superior ' to the thing.; that are bound. But the word allotted exhibits the allotment of beneficent providence by the many Gods, from the one Demiurgus. For being divided according tothe allotments of Justice, they distribute the one and total providence of the father, and the one

1 Instead of raurm fit* ovv tori Ifffpot, I read TUUTUV ptv ovv J«a ri ten ^ta 1 For virtp toy vow here, it ajiptan to me to be requisite to read vrtprri» » , BOOK v.] TIM^EUS OF PLATO. ;tf3 bond which proceeds from the demiurgic monad. Tlic celestial therefore, and in .sliort, all the mundane Gods are neither indissoluble nor dissoluble, but are simply both. It is inferred ho\\»:ver, that they are neither immortal nor indisso luble, from their being generated. For this is manifested by the words, " became you ore <,'<•//<•/ v/ /<•</." For every thin;; generated has a renovated immortality, and a bond imparted to it by something different from itself, in consequence of not being able to connect or vivify itself. But again, it is inferred, that they are nei ther dissoluble nor mortal, from the bonds which they essentially participate, and which they receive from the demiurgic will. The latter however is manifested through union, but the former through multitude; since the paternal union is a bond of bonds, and is the monad of the union of the participated Gods. " Learn now therefore, what I say to you1 indicating my desire." The first address to the mundane Gods was deific of, or deified the auditors; for it evinced all of them to be Gods, and to be participated by the bodies in which they ride. For these very bodies also are Gods, as being the statues of Gods;

since IMato likewise calls the earth the first and most ancient of the Gods within the heavens. lint these deified bodies are participants of the Gods truly so called, from which they are suspended, and which are prior to generation. For these bodies have, as he says, generation. But the second address to the mun dane (iods, inserted in them an eternal power, through the participation of an indissoluble connexion. And the present words till them with di\ine and demi urgic conceptions, proceeding snpernally from intelligible animal [the paradigm of the universe.] For the being instructed in the fabrication of animals, so far as it is mathesis or learning, is adapted to soul, lint these words fill the multitude of Gods \\ith the demiurgic intelligence? of all the forms that are contained in intelli gible animal. And through the word jio:c indeed, the eternal is after a manner indicated ; through the word what the united and convolved ; through / say, that which proceeds into multitude, and is disseminated about the. many Gods; and through indication a plenitude derived from intelligible and unapparent causes is signified. For we only indicate in things unapparent to the multitude. But through all the words together, it is evident that the Demiurgus establishes him self analogous to intelligible intellect, and fills the mundane number of Gods with intellectual conceptions. Farther still, these words convert this multitude to the

1 In the te»t of I'roclui, qfint is erroneously printed for v/ia«. Tim. Plat. VOL. II. 2Y one demiurgic intelligence, and prior to a providential attention to secondary na tures, illuminate it with uumingled purity and stable intellection. For as the Deiiiitirgus makes by energizing intellectually, and generates from inward, exter nally proceed ing energy, thus also he wishes the mundane Gods first to learn and understand the will of their lather, and thus afterwards to imitate his power. "Three genera of mortals yet remain to he produced. Without the generation of these therefore, the universe will be imperfect ; (or it will not contain in itself all the genera of animals. JJut it oiijjht to contain them, that it may be snflicienlly perfect. Vet if these are generated and participate of life through me, they will become equah/ed to the The most total, first, and most divine of ideas, not only give subsidence to such mundane natures as are perpetual, in an exempt manner, hut likewise to all mortal natures, according to one united cause. For the idea of winged natures which is there, is the paradigm of all winged animal* uhateier; the idea of the aquatic, of all aquatic; and the i. lea of Me pedcstnal, of all pedestiial animals. But tho progression* of intelligible* into the intellectual orders, b, come the sources <.f the division of united ideas, produce into multitude total causes, and untold the definite principles of multiform natures.

For there is not in intelligible., one intel lectual cause; of all aerial animals; since there is not a separate intellection of jK-rpctual animals of this kind; nor one intellectual cause of aquaiie, nor in a similar manner of terrestrial animals; but ihe power of diCerence [in the intellec tual order] minutely distributes the whole into part*, and monads into numbers. Hence the causes of di\inu animals, according to which the Deiniurgus gives subsistence to the orders of (Jods and da-mons that produce generation, exist in him separate from the causes of mortal natures, according to which he calls on the junior Gods to generate mortal animals. For the Demiurgus pre cedes the generative energy oflhese Gods, and makes by merely saying that «i thing is to be made. Fur t/ic wunls uj' the father arc demiurgic intellections, and his intdlcctiuns arc creations; but a proximate creating is adapted to tin; multitude of Gods. And again you see how the order of effective and generative causes is unfolded into light. For the choir of mundane Gods produces indeed mortal animals, but in conjunction with motion and imitation.1 And the Duniurgu.s

I or ,-eru pciA,,., I rtad flfTa,lu\n,. JW Ilie inun.Ijiit (iod, arc in no part of ll.o Tini;i'u> rq>r<"- 5enled as cuu*uliinp about the fabricatiou of thiagi. Nor u consultation adapted to a diviue iiature, !x;t aus« it implies imperfection. v.] TIM/DL'S Ol; I»LATO. also produce* thorn lint liy speaking, viz. by intellection. For lie speaks indeed, intellectually perceiving, and immoveably and intellectually. Animal itself also produces them ; for it contains the one cause of all winded, of all aquatic, and of all terrestrial animals. But it produces them with silence by its very essence, and intelligibly. For the demiurgic «t|x?ech receives indeed the paternal silence, but the intellectual production, the intelligible cause, and the generation which subsists according to energizing, the providence according to existence. Motion also receives the demiurgic words, but the orderly distribution which is mingled with a sensible nature, receives the intellectual energy. For the fabrication.* which exist at the extremity of things require a producing cause of this kind. Every thing therefore which is mutalilc, which is changed in quality, which is generated and corruptible, in generated from n cause, innnorciible indeed according to essence, but tnnrcd according to energy. For the motion which ii t litre, fcparatcd from essence,

here produces an essence which is maced. Hence, because that which makes, makes both according to essence and according to energy, both which are as it were woven together, mutation of essence thence derives its progression. Mortal natures therefore require moveable causes, and those that are very mutable, many such causes. For it is impossible that these causes should remain only-begotten ; since the mortal genera would not have an existence. It is necessary however, that the mortal nature should exist, in the first place, in order that every thing may have a subsistence which is capable of being gene rated, \\-/.. both perpetual beings, and those which at a certain time cease to exist For iM'yond these is that which in no rcsj>ect whatever is. In the next place, this is necessary in order that divine natures and being may not be the last of things: since that which is generative of anything is more excellent and more divine than the thing which it generates. And in the third place it is necessary, in order that the world may not be imperfect, not comprehending every thing, the causes of which are contained in animal itself. For the winged which is there, is the cause of all winged natures, the aquatic of all aquatic, and the terrestrial of all terrestrial natures, whether divine or mortal. Hence Orpheus says that the vivific cause" of partible natures, while she remained on high, weaving the order of celestials, was a nymph, as being undeliled ; and in consequence of this con nected with Jupiter, and abiding in her appropriate manners ; but that proceeding from her proper habitation, she left her webs unfinished, was ravished, having been ravished was married, and being married generated, in order that she might animate things which have an adveutitous life. For the unfinished state of her

1 i. «. Proserpine. PROCLUS ON THK [BOOK v. webs' indicates I think, that the universe is imperfect or unfinished as far as to |MT]>etir.il animals. Hence Plato says, that the one Demiurgus calls on the many Derniiirgi to weave together the mortal and immortal natures, after a manner reminding us. that the addition of the mortal genera is the perfection of the textorial life of the ^universe, and also exciting our recollection of the di\ine Orphic fable, and affording us interpretative causes of the unfinished webs [of Proserpine], The divine number therefore, has its proper boundary and end, and is perfect. Hut it is also necessary that the mortal nature should exist, and ha\ean appro priate limit; and this triply, aerially, aquatic-ally and terrestrially. For celestialIv, is impo>sib!e, Ix-cause the summit and the first genus of every order i.s muletiled and perpetual, in consequence of Ix-iug assimilated to the cause which is prior to it. As therefore, the first of intellectuals i> intelligible, and the first of annels is a (iod, thus also the first of selisibles is perpetual and divine. Hut in generation the mortal is connected with the divine nature. Hence Plato deno minates the mortal genera ///t- rci/muuJcr, being as it were the refuse of the fabrica tion of the f«ods, and dregs generated from the (iods themselves. 15nt how are these said to be not generated? Is it as not being yet generated ? For because there is order in the things which give completion to the universe, and the Demiurgus has definitely made such of them as are secondary in order, to differ from those that are prior to them, on this account he hays, that the former are not yet generated, the latter pre-existing.

Perhaps too, after another manner, they may be .-.aid to l»e not ^cncraltJ, so far as they are produced by the demiurgic monad, and by an immoveable and eternal effective energy ! but that they are inortul, so far as they are produced by the junior ( Iods. These however, participate of a certain perpetuity; Ix-catise they are incorruptible indeed, according to form or si>ecies, but are individually corruptible. For in these, form is distinct from the individual, and the whole form is not contained in them, as it is in divineanimals, and vvhich are alone perpetual; in consequence of their inability to receive the whole progression of their paradigms. The perpetuity therefore, of mortal natures is derived from the one fabrication, through which the form is immutable and one, and is the same in many participants. Hut the mutability arising from the partible motion of the causes, changes the nature of the things produced. It is necessary however, that the mortal nature should exist, in order that the world may be perfect, not divisibly indeed, on account of the intelligible cause of it, but that it may at the same- time, be ail-variously impressed with