For in the first place, the father in the course of his fabrication adorning, and disposing in an orderly manner partial souls, poured mingling, the remainder of the former mixture, says Timaeus, and produced the second and third genera. But in a progression of this kind, the words efiective of conversion which he extends to divine souls, are intellectual, and demiurgic, and impart to them generative powers, and perfective goods; but those which he extends to partial souls, are the definite sources of generation, of the laws of Fate, of justice, and all-various periods. If, therefore, every thing which proceeds from the demiurgus is essentially imparted to souls, it is indeed necessary that different measures of words should be the causes of different powers; ^nd that to some among the number of divisible souls, the demiurgus should •distribute a polity exempt from mundane affairs, but to others 364 ON THE THEOLOGY BOOK V.
a polity arranged under these souls, and supernally governed by them. These things, however, may elsewhere be more copiously demonstrated.
CHAPTER XX.
After the demiurgic words therefore, again returning to the demiurgic intellect, let us survey following Plato, who the demiurgus is, who convolves the end itself of the intellectual triad to the l>eginning, and after what manner it is fit to denominate him according to the Grecian theology. Or rather, prior to this let us summarily show what we may assume concerning him according to the narration of Timaeus, For we shall more easily learn those particulars, if we assent to these. For di- rectly, in the beginning of the theology concerning him, he is celebrated as the fabricator and father of the world. And he is neither called fabri- cator alone, nor father and fabricator, but at one and the same time manifestly possessing both peculiarities, he is rather characterized by the febricative, than by the paternal cause. But he is denominated the demiurgus of wholes, according to his goodness, unen vying and exuberant win, and his power which is able to adorn and arrange all things, and even such as are of a disorderly nature. He is however particularly unfolded to us as the supplier of beauty, symmetry and order, and as the best of causes; and this because he is allotted the uniform, and first effective power of the whole demiurgic series. But he gives subsistence to intellect and soul, and at the same time to all the life in the world; since he fabricated the whole world an animal animated, and endued with intellect. Being likewise full of every intelligible, and extending himself to intelligible and all-perfect animal and conjoining this to himself through CHAP. XX. OF PLATO. 3^5 similitude, he fabricates the sensible universe onlj*begotten, in tl^ same manner as tbe separate paradigm [animal itself} transcending whales, unitedly constitutes tbe intelligible universe.
Moreover, he is likewise the fabricator of bodies, and the perfector of works, binding all things by the most excellent analogies, and co-adapt- ing their powers, bulks^ and numbers by the most beautiful bonds. Farther still, he constituted the universe a whole from wholes, and perfect from perfect parts, that it might be free from old age and disease, and might contain in itself all the genera of the elements. He likewise adorned it with the first figure, and with the most simple and most com- prehensive of all figures. Besides these things, he is also tbe cause of self-sufficiency to the universe, and of a circulation into itself, in order that suffering all things from, and e£fecting all things in itsdf, it might not be in want of any thing externally situated. And he is indeed the supplier of intellectual motion, and of a life which is evolved according to time, and which effects ' a mutation always according to the same, and similarly, and about the same things. Farther stilly he is the father of soul, and of all the genera in soul, of the division in it, and all the harmonic reasons it contains, constituting it in the world, as a self^moved and immortal lyre; and he is also the divider of the one, and the seven circles in it, and in short, is the maker and fabricator of figure and morphe/ In addition to these things likewise, he generates from himself the whole of time, according to the imitation of eternity, together with all the measures of time, and the Gods that unfold these measures into light. But he especially constitutes the whole sun, enkindling its light from his own intellectual essence, in order that possessing a transcendency exempt from the other Gods it might be the king of the universe. Moreover, he fabricates ' Oil the multitudes of mundane Gods and daemons, and all celestial and sublunary natures, in order that he may evince this only* ' For Toiov/Mvov, it is necessary to read toiou/ovii;.
* Merj^ pertains to the colouif, figure, and magnitude of superficies.
) For huMWfYw, it is necessary to read huMovpy*^.
366 ON THE THEOLOGY BOOK V.
begotten and self-sufficient God [the world] to be the image of the intel- ligible and all-perfect God; fixing the earth indeed, as a firm seat or Vesta, in it, but distributing by lot the other elements to divine souls and daemons. Besides all this likewise, he converts to himself the genera of Gods that have proceeded from him, and fills all things with undefiled generation, with perpetual life, demiurgic perfection, and generative abundance. He also constitutes divisible souls together with their vehi- cles, divides them about their leading Gods, arranges di£ferent souls under difierent Gods, unfolds to them the laws of Fate, measures their descents into generation, estabUshes rewards to their contests in their periodic revolutions, and institutes, as I may say, the whole of their polity in the world.
But after all these things, he introduces a boundary to the providence of wholes, and returning to his own place of survey, delivering to the junior Gods the superintendence of mortal natures, and abiding in his own accustomed manner, is the paradigm to the demiurgi in the world of providential attention to beings of a second order. And as in the fabri- cation of wholes the paradigm is intelligible animal, so in the arrange- ment of partial natures, the paradigm is intellectual animal, in which all forms shine forth in a divided manner, according to their own nature. For Timaeus says, ** the children understanding the order of their father, were obedient to it,** and he abiding, and paternally, and eternally pro- ducing all things, they adorn and arrange the mortal genera demiurgi- cally, and according to time. Hence the providence of the demiurgus presents itself to the view, extending from on high as far as to the produc- tion of these, and what is here said by Plato, is as it were a hymn to the demiurgus and father of this universe, celebrating his productions, and the benefits which he confers on the world.
And it is requisite that being persuaded by what is here clearly written, we should investigate all the other enquiries about the demiurgus. My meaning is, that we should investigate what we mentioned a little before, who the demiurgus is, and how we ought to denominate him according to the sentiments of the Greeks; and on what account, Timaeus neither delivers the name of him, nor unfolds to us who be is, but says, ^^ that it CHAP. XXI. OF PLATO. 3^7 is difficult to discover hiin, and that when discovered, it is impossible to speak of him to all men/' Now therefore, I think, from what has been aliready said, it is evident even to those who are but in a small d^ee iatdUgent, that according to the decision of Plato, it is the great Jupiter, who is now celebrated by us as the demiurgus. For if, as we have ob- served, the kingdom of Saturn is the summit of the whole intellectual triad, and the intelligible transcendency of intellectuals, but the maternal and vivific fountain of Rhea, is the middle centre, and the receiving bosom. of the generative power in Saturn, it is manifest to every one, that the mighty Jupiter is allotted the end of this triad. For from the before- mentioned causes, one of which indeed is paternal, but the other g^e- rative, he is the God having a paternal subsistence, who is said to reign, receiving the intellectual dominion of his father. If, therefore, it is ne- cessary that the demiurgus should convolve the end of this intellectual triad, as was before demonstrated, and to effect this, is the province of the royal power of Jupiter, we must evidently acknowledge that the Jovian empire is the same as that of the demiurgus, and that Jupiter is the demiurgus celebrated in the Timaeus.
CHAPTER XXI.
CHAPTER XXI.
If, however, it be necessary to consider this as worthy of further discus-^ sion, and to demonstrate that the theology in the Timseus about the demiurgus, accords with what is elsewhere written by Plato concerning this God, let us in the first place assume what is delivered in the Critias, because this dialogue proximately follows the Timaeus, and is composed according to an analogy to it, delivering the hypostasis of the same things in image^, the primary paradigms of which Timaeus celebrates through 368 ON THE THEOLOGY BOOK V, th^ fiibricatioii of the world. Here» thereforet Plato^ (that I may derive idiat I say from the beginning) relating the warlike preparations of the Atiienians, in former times^ and the insolence and usurpation of the Atlantics, who were the progeny of Neptune, but destroyed the diyine needs through the mixture of human and mortal pursuits, and conducted themselves insolently to all men, colfects indeed the Gods to a consultation concerning them, in the same manner as poets inspired by Pho&bos, and fyrtm a common assembly of the Gods. But Jupiter is the author of the whole pcdity of them, and converts the multitude of them to himself. And as in the Timasus the demiurgus convolves all the mundane Gods to him* sdf, so Jupiter in the Critias providentially attending to the whole of diings, collects the Gods to himself.
In the next place, therefore, let us consider what Plato says concerning this God, and how it accords with what was before said by Timaeus. ** But Jupiter the God of Gods who reigns legitimately, and who is able to perceive every thing of this kind, when he saw that an equitable race was in a miserable condition, and was desirous of punishing them, in order that by being chastized they might possess more elegant manners, col* lected all the Gods into their most honourable habitation, whence being seated as in the middle of the whole world, he beholds all such things as participate of generation.'' Here, directly in the beginning, king Jupiter being celebrated as the God of Gods, does it not accord with what is written in the Timaeus, where he is said to be the father and cause of all the mundane Gods? For what other God is it who reigns over all the Gods, except the cause of their subsistence and essence? Who is it also that calls the mundane deities, Gods of Gods? Is it not him who binds to himself the principle of all fabrication? If, therefore, he imparts to his progeny to be Gods of Gods, in a mupb greater degree it pertains to him to be celebrated as the God of all [the mundane] Gods. To which, therefore, of the Gods prior to the world, does it particularly belong to punish offenders except to him who defines to souls all their measures, unfolds to them the laws of the universe, and legally institutes such things as are fit concerning justice and injustice, in order that afterwards he may not be accused of the vices of each of them? Moreover, to congregate CHAR XXII. OF PLATO. 369 all the Oods into their most honourable habitation, fh>ra which the whole of generation may be seen, and which possesses the middle of the universe, IS to attribute to him a providence e;cempt from multitude, but extendiog equally to the whole world; which things indeed are th^illustrious goods of the demiurgic monad. For to convert all the Gods to himself, and to survey the whole world pertains exemptly to the <lemiurgus of the universe. For what else is multitude aUe to participate proximately, accept the monad from which it derives its subsistence? And who can convert all the Gods in the world to himself, but the fabricator of their essence, and of their allotment in the universe?
CHAPTER XXII.
CHAPTER XXII.
We must establish this, therefore, as one and the first argument in proof of the thing investigated. But if you are willing, we will derive a second argument from what is said by Socrates in the Cratylus, in which he discusses the meaning of the names, from which he may represent to us the essence of Jupiter. For he is not led to the nature of this God from one name, as he is in tKe names of other Gods, such as Saturn, Rhea, Neptune, and Pluto, but from two names which tend to one thing, and which divisibly indicate the one and united essence of Jupiter, he unfolds the power of this God, and the peculiarity of his hyparxis. For the common rumour concerning him, denominates him in a two«fold respect. And at one time calling him {ha) dia^ we worship him in our prayers and hymns; but at another time we celebrate him as (gijm) zena, a. word derived from life. Being therefore at the same time called (^s) zemy and delighting in the appellation of dia, he is similarly denominated Prac. Vol. I. 3 A 570 ON THE THEOLOGY ^ BOOK K from both Dairies by the Greeks. And these names manifest the essence and order which he is allotted among divine natures. ' And neither of these names indeed, is by itself suflScienftly able to malce known the pecu- liarity of the God; but when conjoined with each other and fornving a sentence, they have the power of unfolding the truth concerning him. * How, therefore, from both the names the power of this king is signified, and the precedaneous order of his hypostasis in the Gods, we may hear Socrates himself saying, " That the nan>e of his father* who is called Jupiter is beautifully posited; but that it is not easy to apprehend the meaning of it, because in reality the name of Jupiter is as it were a sentence* Dividing it however into two parts, some of us use one part,, and 43ome another. For some indeed call him zena^ but others dia. And these parts collected into one evince the nature of the God, which we say a name ought to eflFect. For there is not any other who is more the author of life to us, and to all other things than he wh<» is the ruler and king of all things. It happens, therefore, that this God is rightly denominated, on account of whom life is present to aH living beingsw.
But it is divided into two parts, as if I should say that there is.one^ name from dia and zena.'' The mode» therefore, of collecting the names into one, and of rendering the hyparxis of this God apparent through both, is manifest to every one.
If, however, he is the supplier of life to all things, as he is said to be, and is the ruler and king of all such things as are said to live, to whom can we assert this peculiarity pertains, if we omit the demiurgus? And is it not necessary, that according with what is said in the Timaeus, we should refer to him the principle of vivifica,tion. For the demiargus renders the whole world animated, endued with intellect, and an animal, and coAsti- tutes the triple life which is in it, one indeed being impartible and intellectual, another partible and corporeal, and another between these, impartible and at the same time partible. It is he likewise who conjoins each of the cdestial spheres to the circulations of the soul, inserts in each of the stars a psychical and intellectual life, and produces in the " For**tuTa)v it seems necessary to read avrov^ * i, e. Of the father of Tantalus.
CHAP. XXII. OF PLATO. 371 sublunary dei&ents leading Gods and souls, and in addition to all these tilings, constitutes the divisible genera of life, and imparts to the junior Gods the principle of moitai animals. All things therefore in the world are full of life, through the power of the demiurgus and father. And this world is one animal, deriving its completion from containing all animals, through the never-failing cause of the power by which it was generated. And there is no other who is the supplier of life to all things, and through whom all things live, some indeed more clearly, but others more obscurely, than the d^niurgus of wholes. For he also is intellectual animal, in the same manner as the all-perfect paradigm is intelligible animal. Hence likewise, these are conjoined to eaoh other. And the one indeed is paternally the cause of wholes; but thp other demiurgi- cally. And as animal itself constitutes intelligibly, all intelligible and sensible animals, according to one cause, thus also the demiurgus &bricates intellectually according to a second order, the animals in the world.
As animal itself likewise proximately subsists from intelligible life, so the demiurgus is generated from intellectual life, and is the first that nIs filled with the rivers of vivification. Hence he illuminates all things with life, unfolding the depths of the animal-producing deity, and calling forth the prolific power of the intellectual Gods. If therefore, all things live through the demiurgic cause, they also participate of soul and intel- lect, and, as I may say, of all vivification, through the providence of this God. But he who pours the rivers of life on all things in the world from himself, and is the ruler and king of wholes, is the mighty Jupiter, as Socrates says in the Cratylus, and evidently appears to be the same with the demiurgus. And the divinely-inspired intellectual conception of Timaeus concerning the demiurgus, accords with the theology of Socrates about Jupiter. If likewise each of them denominates the knowledge of this God difficult to be apprehended, and one of them says that it i^ difficult to discover, him, and when discovered, that it is impossible to speak of him to all men, but the other asserts that it is not jsasj to understand the name of Jupiter, do they not in this respect accord with each other in what they say concerning this God? Besides this also, the 372 ON THE THEOLOGY BOOK V* compoBitiQQ of tbe names, and the coalitioa of the two names into one hyp^rxiSf appear in a remarkable d^ee to be adapted to the demiurgus* For a biformedJ essence, and generative power, are attributed to him according to other theologists. For the duad sits with him, according to which he generate all things; concerning which Timaeus also introduces hjm speaking to the demiurgi in the world, and saying, ^^ Imitating my power/' And through this he produces and vivifies all things. Hence it is necessary through names also to consecrate the duad to him according to ancient rumour. For he glitters with intellectual sections, divide and collects wholes, and ccmstitutes one indissoluble order from many things. And this the power of the names indicates, extending us &Qm divided intellection, to one self-perfect and uniform theory.
All these particulars therefore, clearly demonstrate to us that Plato con^ sidera the demiurgus of wholes to be the same with Jupiter. For he who lUone is the. cause of life to all things and who is the king of all things, is the demiurgus of the universe. And he who in a remarkable manner rejoices in a duad of names, is he who arranges^ and adorns the whole world. And it appears to me, as I have frequently said, that in consequence of being plotted the end of the inteliectdal triad, converting this to the beginning, and being full of the n)iddl6 fountains of life, but uniting himself to the watch-tower of his father, and producing into himself the simplicity of an intelligible subsistence, according to the peculiarity of first-effectii^ causes, he is also allotted a duad of names. And as he received his essence from both [i. e. from Saturn and Rhea] and possesses indeed bound from his lather, but infinite power from the generative deity of his mother, thus also he possesses one of the names from his father, and from the uniform perfection which is id him; but the other from total vivifica^ tipn. And through both, as h^ is allotted an essence, so likewise an appellation. For it is obvious to every one, that the term (iM)dia^ on account of whkhy is a, sign of a total essence. ^'Iiet us declare, says Tima^us, on account of what cause [the composing artificer constituted genevation and the universe]. He was good.'" But the name of life ' For io9%JUg^ it is ntcessary to read Soof iSiy.
* In tkt.origioal Sao, M itift ^ridtntlf ntcttMry to read Sm.
CHAP, XXllI. 6F PLATO. 373 pertaifift of itself to the middle order 6f beings. The demiurgus there- fore obtains one of these names, viz. dia^ from the ihtellectual summit, and the paternal union. For according to the participation of it, he is one^' bound, and intelligible. But he obtains the other name from the middle order of intellectuals. For there life, and the vivific bosoms are allotted their hypostasis. The demiurgic intellect howei/^er, shining forth from both, participates also of the names through composition. For we call him dia and 2^9111, because life proceeds to all things on account of him, and to live is inherent in all [vital natures] on account of him. And thus after a manner the position of the names indicates the progrbs- sion of the demiurgus from both the precedaneous causes.
CHAPTER XXIII.
CHAPTER XXIII.
Again therefore, let us direct our attention to what is written in the Pbilebus, and survey how, in what is there said, Socrates refers the fabri- cation of the universe to Jupiter. For admitting that intellect adorns and ' arranges all tilings, in the same manner as the wise men prior to him, and that it governs the sun and moon, and all the circulation [of the heavens} he demonstrates that the whole world participates of soul, and intellectual inspection, and that we also derive the participation of these from wholes; but that the universe is not and was not from chance, and likewise the most divine of visible natures, as many physiologists assert, while the natures which the universe contains participate of soul and intellect. Having therefore, as we have said, demonstritted these things, ^ For mrri^ it h ntceiiary t/o^rtnA-if irru ON THE TOEOLOGY BOOK V.
and stiown that what the whole world contains is greiater and more perfect than what we contain, and that wholes have a greater authority, and a more ruling essence than partial natures, and having placed intellect over wholes, as that which adorns and arranges the universe, and likewise assigned this province to soul, through the inspection of intellect, (for intellect is not present to the world without soul) he afterwards recurs to iinparticipable intellect, to the author of participated intellect and soul, and the fabricator of the whole world, and he denominates and celebrates ^ this fabricator, who contains the causes of the plenitudes in the world, as no other than Jupiter the great king and ruler of wholes, conformably to the rumour of the Greeks. He likewise extends about him all the providence of the world, and places in him the whole cause of the arrangement and ornament of the universe.
It is better however, in the next place, to hear the words themselves of Plato. He gives therefore to the world an intellectual superintendance, and adds this to the before mentioned demonstrations, that there is, as we have freque,ntly observed, an abundance of infinity in the worlds and a sufficiency of bound, and that there is a certain cause in them by no means vile and contemptible, which adorns and co-arranges the years, the seasons, and the months, and which may most justly be called wisdom and intellect. But again, because it is necessary that partici- pated intellect should govern the world through soul as a medium, (for it is impossible that intellect should be present to any thing without soul, as Timaeus also asserts) hence it is requisite that soul also should preside over the universe, and that proximately having dominion over the natures it contains, it should govern the world according to intellect. This therefore Socrates having in the next place added, he subjoins as follows: •* Moreover, wisdom and intellect could never be without soul.'' For how could the impartible and eternal essence of intellect be immediately conjoined with a corporeal nature? It is necessary therefore that intellect should preside over wholes, that it may connect the order in the world,