well- being, and all things. For order and well-being are the progeny of an intellectual essence. But it is necessary that soul primarily participa- ting of intdlect, should illuminate body with the light proceeding from CHAP. XXHI. OF PLATO. 375 thence^ and fill all things with intellectual arrangement It must be admitted therefore^ that the world is animated and endued with intellect* Hence from this Socrates ascends to the cause itself of the whole world, which produced intellect and soul, and generated the total order [of the universe.3 ^* Hence, (Socrates adds) jou may say that in the nature of Jupiter there are a royal soul and a royal intellect through the power of cause; and that in the other Gods there are other beautiful things, whatever they are, by which their deities love to be distinguished, and from which they delight in taking their respective denominations/^ One of these two things therefore is necessary, either that what is here said is said concerning the world, or concerning the *demiurgus of wholes. For if the world is Jupiter, the participated intellect in the world is royal, and the soul also is royal which governs the universe, and arranges and adorns it according to intellect. And these things are evidently present to the world through the power of the cause by which it was constituted, and which rendered it a partaker of intellect and animated. And thus Jupiter will be that which is adorned and fabricated, and not the adorner and fabricator of all things. If, however, it is necessary that the power of cause should be comprehensive in an exempt manner of a royal intellect and a royal soul, we must admit that the nature of Jupiter is in the demiurgic order and power; and intellect and soul will be in him according to cause, since he imparts both these to his progeny. Of these two opinions therefore, every one may adopt that which he pleases, but to me, when I consider what is here said, and every other assertion of Plato concerning this God, it by no means appears to be necessary to refer the nature of Jupiter to the whole world. For neither does the only-begotten subsistence of the world accord with the kingdom of Jupiter, since the Saturnian triad, and which distributes the dominion of the father, is manifestly celebrated by Plato himself; nor can that which is cause to all things, as.it is said in the Cratylus, refer * to the world. For the world is among the number of things which participate of life * For haitfii, it is necessary to read am^tftu 376 ON THE THEOLOGY POOK V.
from »Dother. As I have said therefore, we vw^t leave this opipioD, as by no means adapted to Plato, though it is adopted by some of his interpreters. But considering cause to be the same as Jvpiter^ we must say that soul and intellect are established in him estenqptly; and that Jupiter participates oif both these, from the Gods that are prior to hiin; of intellect indeed, from his father, bat of soul from the queen C^^^^^l who is the deity of vivification. For there the fountain of soul subsists, just as in Saturn, there is intellect according to essence. For every where the intelligible unically comprehends the intellect which is coordi- nate with it. And thus much concerning thetie particulars.
CHAPTER XXjy.
CHAPTER XXjy.
In tibe next place, we may conjoin with this the mythological concep- tions in the Protagoras, and arrive at the same conclusion, considering in common with the Timaeus, how the opinions delivered to us concerning the mighty Jupiter, through the Protagorean fable, accord with the asser* tions about the demiurgus. The fable says, therefore, that Prpmetheus adorning the human race, and providentially attending to our rational life, that it may not perish by being merged in the furies of earth, and the necessities of nature, as some one of the Gods says, bound nature to the arts, extended these which are imitations of intellect, as it were to sportive souls, and through these excited our gnostic and dianoetic power to the contemplation of forms. For every artilicial production is eflfec- tive of form, and adorns the matter which is the subject of it. The fable also adds, that Prometheus providentially attending to the arts gave them to souls, and that he received them from Vulcan and Minerva. For in CHAP. XXIV. OF PLATO. 377 these Gods the ^ause of all arts is primarily compi^ebeDded; Vulcan primarily imparting the fabricatiye poirer of them; but Minerva super- oally ttlumioating their gnostic aod intellectual power. Not only however^ is the invention of arts necessary to souls in generation, but also a certain other science, the political, which is more perfect than the arts, and which is able to arrange and adorn them, and to lead muls through virtue to a life according to intellect But as Prometheus was unable to impart this life to us, because the political science is primarily with the mighty Jupiter, but it was not possible (says the hbk) for Prometheus to enter latently into the tower of Jupiter, (for the guards of Jupiter are terrible, defending him exempt from all partial causes,)—- iience Jupiter sent the messenger Hermes to men, who brouj^ht with him prudence and shame, and in short the political science. Jupiter also ordered Hermes to imparl similarly to all men these virtues, and (o^ii- tribute to all souls the knowledge of things just, beautiful, and good, but not in a divided manner, as different arts are distributed to different persons. And some men indeed are judges of these things; but others are ignorant either of all, or of some of the arts.
In what is here said, therefore, Plato primarily refers to Jupiter the paradigm of the political science, as is evident from the words themselves. But he produces the progression of this science, and the communication and participation of tlie Hermaical series, and extends its essential, presence, which we participate in common, to all souls. For to distribute to all of them, is to insert in souls essentially a science of this kipd. These things, therefore, being laid down, let us consider to whom we must say the political science especially pertains, and who it is that primarily established a polity in the universe, that fbraied divine to govern mortal natures, divided wholes from parts, and pioduced sel^ "motive and intellectual natures more ancient than those that are deprived of the presence of intellect. Is it not the demiurgus, who is tbe Cause to us of all diese goods, who governs the whole w<H*ld according to recti- tude, binds it by the best analogies, establishes every polity in it, pdfr* scsses and comprehends the laws of Fate^ and extends the sacred laws of Adrastia, as far as to the last of things, and arranges and adorns by justice Proc. Vol. I. 3. B 378 ON THE THEOliOGY BOOK V.
all celestial and sublunary natures? For he who introduces partial souls into the universe as into their habitation, and imparts to them a total polity which is the best of all pohties, and is governed by the most excel- lent laws, is he who denominates these laws the laws of Fate, who defines the measures of Justice, and legally institutes all things, as Timseus says. Is it not therefore superfluous to endeavour to prove that he who possesses the first paradigm of the political science, is according to Plato the derni- urgus?
If, however, these things are true, and according to the fable in the Protagoras it must be admitted that the political science first subsists in Jupiter, it is evident from what has been said, that the demiurgus of the universe is Jupiter. For to what other cause can we grant the primary form of f^ political science to belong, than to that which arranges and adorns the universe? If the poUty in the heavens is the first and most perfect of all polities, as Socrates in the Republic says it is. Who like^ wise is he that produces all things, and co-airanges them when product to each other, in order to the elegant disposition of the universe? If, therefore, the first and most perfect demiurgus of the universe is political^ biit the political science first subsists with Ju|>iter, being established with him on a sacred foundation, proceeds from thence to all secondary natures, and adorns and arranges both wholes arfd parts according to intellect, it is evidently necessary that the demiurgus of wholes should be the same with Jupiter, and that there should be one hyparxis of both, which administers every thing in the world according to rectitude, and circularly leads every thing confused and disorderly into order. For, says Tim«us, it is not lawful for that which is best to effect any thing else than that which is most beautiful. How therefore is it possible that he whx> adorns and arranges wholes through Themis, and together with her ^produces all things, should not essentially possess in himself the whole of the political science?
How is it possible likewise that he should not be the first Jupiter, who definitely imparts to all things that which is divine, and weaves one poUty from all things, but is exempt from all partial causes and the Titannic genera, and is guarded by his own undefiled powers, beyond the whole CHAP. XXV. OP PLATO. 379 world? For the guards which surround him, obscurely signify his immu^ table order* and the undeviatin^ defence of fabrication, through which being firmly established in himself, he pervades through all things without impediment, and being present to all his progeny, is according to supreme transcendency expanded above wholes. Moreover, the citadel of Jupiter, according to the rumours of theologists, is a symbol of intellectual circula* tion^ and of the highest summit of Olympus, which all the wise suspend from the intellectual watch tower of Jupiter, to which he extends all the mundane Gods, imparting to them from thence intellectual powers, divine light, and vivific illuminations, and compressing all the profundi* ties of the worlds by one most simple circulation, throu^ which the summit also of the apparent worlds is denominated the period of same- ness^ and the most prudent and uniform circulation, as Timteus says, expressing the unical intellectual power of demiurgic conversion, and being allotted the same transcendency with respect to all the sensible world that the supreme summit of Jupiter possesses with respect to all the arrangement of the firmaments.. These tibings may also be assumed by us as subservient to the proposed investigatiout from the fabulous fictions in the Protagoras.
CHAFfER XXV.
We may, however, approach still nearer to the truth, and assume in the present discussion, the fable in the Politicus. Foe in this it will ap» pear that Plato in a remarkable manner considers^, the demiurgus of the universe to be the same with Jupiter, and even as finr as to the very names assets the same things as Timaeus. The Elean guest, tkerefote^ as we have before observed^ assigns [in this dialogue] twofold dfculatians 380 ON THE THEOLOGY BOOK V.
^ihe wjboleiof ibis world, the one intellectual^ and which elevates souh but the other proceeding ipto nature^ a^d imparting things contfary ta the former. And the one incbed, being unapparent, and governed bj diving providence, but the otiier apfKirent, and convolved according to the order of Fate. lie also places twofold motive causes over these eirculalioQs. For every mutation and period require a certain moving cause. And prior to the causes that move the circulations, he asserts that there are as it were twofold ends of the periods, and assigns firsts ^eetive causes of the motions, coordinate to the moving causes, and to the circulations themselves which differ from each other. Jupiter there^ fore moves, aj>d circularly leads one of the periods, whether you* are wiU ling to call it intellectual, or providential, or in whatever other way you Bi»y denominate it, and he also supplies the world with life, and imparts to it a renovated immortality. But lie preestablishes his lather Saturn as the object of desire to, and the end of the whole of this circulatioo^ Fei ke leads back wholes, and conveirts them to himself.
Moreover, he extends happy souls to the watch-tower of bis father, via^ tfiose souls whose corporeal nature in obliterated, and whose drcuktioii is to the incorporeal and the impartible. All the geAeration<»praducing ^ symbols likewise of these souls are aniputated, and the form of their Ufe is transferred to the intellectual summit. For these souls are also said ^o be the nurselings of Saturn, but to cMiMnit the government of themselves to Jupiter, and through him to be extended to the intelligible, and the Saturnian dominion. For the intelligible is nutriment, as it is said by the Gods themselves. And as Socrates in the Phsedrus elevates souls through the circulation of the heaven to the supercelestial place, whece souls are nourished, survey true beings, and the unknown order of the Gods, with the highest powers of themselves, and as he there says, intel- lectually penceive with tkt licadg of tiie diarioteiPWi— thii» ateo tiie £1«an guest circularly leads souls under Jupiter,, to the SatureMn watehrtawer, and aaseris tbaib such a^ have^^cended are nouiished by Satuen^ and caHt them the nurselings of the God« For every whew indeed, the inteDigibb/ h perteetive of, aod has the power of filling an lAtdleGtuallifi^ and the^ * For TeXfo'fou^a; It 18 necessary to read ytvso'iovpy^ CHAP. XXV. ©F PLATO. 5gl summit of intelleetuab extends perfection. These souls Kkewise partici* pate of the natures that are beyond^ establish themselves in more elevated intellectuals, and ascend as far as to the unknown order, but remote from the good^ apd the one principle of all things. But tl;ie souls [that ascend through the circulation of the heaven^ are extended to the first inteliecty which is imparticipable, and the intelligible itself, iind when they are there, and have established their life in the occult order as in a port, they ineffably participate of the union proceeding from the goody and of the light of truthi With respect however to what remains respecting the twofold periods, as we have said, the world itself indeed moves itself, being moved according to its own natoret and giving completion to the order of Pate. But the.first-elfective cause of this nM>t]on of the world, and of its life, is^ the God who illuminates it with the power oi being moved and of fiviog, and 19 the mighty Jupiter* Hence also this period is said to be Jovian, so far ad Jupiter is the cMise of this apparent arrangement, just as Saturn ts^ the Cadse of the intellectual and umapparent arrangement. It is better, however, (o hear Pbto biJOMelf discussing these things. That there are, th«fefore, twofold circulation^ of the universe, and that the God who moves it is the leader of the one, but of the other the world itself con vol v- ing itself, Plato here teaches us. But as was just now said, and which is tlie only thio^ that ramainst the universe is at one time co-governed by another divine cause, again acquiring life, and receiving a renovated immortality fi^m the demiurgus; but at another time, when he lays aside as it were the handle of his rudder, the world being left by itself, moves lor a time by itself» so as frequently to proceed in an inverted order.
j&^in, however, that one of the periods, viz. the apparent, is Jovian, but that the other is referred to the kingdom of Saturn, Plato himself determines ia what fc41ows, subjoining these words, afler the celebration of that life, and of the undefiled polity of the souls that are there, which i3libemted from all corpofeol pains, and the servitude about matter: ^^ You have heard, Socrates, what was the life of men under Saturn; but you youfsel^have seen what th^ eoaditioa of the pi^esent life is, which is said to be under Ju](^iter/' ^nd moreover, tliat of these two circulations.
382 ON THE THEOLOGY BOOK V.
(since the apparent is under Jupiter) Jupiter is the cause and maker of it, is obvious to every one, and that again Jupiter is the power that moves the unapparent circulation, which is Saturnian, may be demonstrated from what is written. For it is necessary that these two Gods should either rule over each of these circulations, or that one of them should rule over the unapparent, but the other over the present circulation. If, however, Jupiter moves the universe according to this period, the world can no longer be said to convolve itself, and to govern every thing it contains. Nor will it be true neither that the whole is convolved by divinity with twofold and contrary circulations, nor again, that two certain Gods convolve it whose decisions are contrary to each other. For it* Saturn indeed moves it according to one circulation, but Jupiter jnoves it according to a period contrary to that of Saturn, two Gods Ifvill move it according to contrary circumvolutions. If, however, these things are impossible, it is indeed manifest to every one that both tlie divitae causes preside over the circulation according to the Satumian convolution; Saturn indeed as the supplier of an intellectual life; but Jupiter, as elevating all things to the Satumian empire, and estaMishing them in his own intelligible. And thus that period may be called Sa- turnian, in consequence of Saturn imparting the first effective cause of th^ whole [of an intellectual] life. But according to this more physical circulation, and which is known to every one. Fate and connate desire move the universe.
Jupiter, however, is the cause of this motion exemptly, -who gives Fate and an adscititious life to the worid. These things, therefore, being demonstrated by us, let us consider what the particulars are which are asserted of the God who moves the world according to the other period. And they are these; ^^ that the world indeed at another time is conjointly governed by another divine cause, again acquiring life, and receiving a renovated immortality from the demiurgus.'^ It is obvious, therefore, to every one^ that the Elean guest says, that the God whd moves the universe according to the Saturnian period, supplies it with' Ufe, and imparts to it a renovated immortality, a;nd that he clearly calls him the demiurgus. Hence, if it is Jupiter who conjointly governs that CHAP. XXV. OF PLATO.. S83 period, as has been demonstrated, he will be the demiurgus of the world, and the supplier of immortality. And what occasion is there to say much on the subject? For if the same God is the cause of life, and is denominated the demhirgus, again the Cratylus will present itself to us, and Jupiter according to this will be the same with the demiurgus. For life accedes to all things from Jupiter, as it is asserted in that dialogue. Moreover, in what follows, as Timaeus calls the cause of the circulation of Fate, demiurgus and father, after the same manner the Elean guest denominates this cause, and also calls it the maker. ^' For the world,*' says he, ** revolves, remembering the doctrine of the demi- urgus and father/* Proj>erly, therefore, do we denominate the whole of this period Jovian, Because the world moves and convolves itself; according to the doctrine of Jupiter, and the order imparted to it from him. Again, therefore, Jupiter is demiurgus and father. And here also the Elean guest preserves the samp order of the divine names as Timaeus. For he does not' call him father and demiurgus, but on the contra;ry, in the same manner as Timaeus, demiurgus and father; because the demi- urgic peculiarity in him is more manifest than the paternal deity. These things, however, have been copiously investigated before; and it has been shown in what respect the demiurgic is different from the paternal genus, how they are complicated with each other,* where the paternal subsists essentially^ but the demiurgic according to cause, and where again, the demiurgic subsists essentially, but the paternal, according to participation.
' For xeu yaf it is necessary to read ou ya^. * For iv a?J\»ts, it is requisite to read tv oAXiiXoif.
884 ON THE THEOLOGY BOOK V: CHAPTER XXVI.
It will remain^ therefore^ that we riiould make mention of what is written in the Laws concerning Jupiter. For perhaps in them also it will appear that Plato assigns the same order to the demiurgus and to Jupiter. As the equalities^ therefore, according to which poUties are adomedy are twofoU, and the one polity indeed proposes the equal according to number, and proceeds through things which difier from Midi other according to an equal law; but the other embraces in dl .tiungs, the equality wfakh is accordii^ to desert; and also, since equality subsists according to ratio, — this being the case, each of these qualities exists in the providence of the world. For the essence of ihe «Hil, indeed, is primarily divided by its fabricator by the equality ^according to ratio; but it is also consummately filled with the remaining middles, and bound with them through the whole of itself. The several bodies [of the world] likewise, participate of a certain common essence, in the fabrication of things; and on this account they are allotted the equality which is according to number. But all things are arranged and adorned through the best of analogies, and the demiurgus according to this inserts both in wholes and parts, an indissoluble order in the universe, and an adaptation of them to ^ach other.
This equality, therefore, the Athenian guest exhorts his citizens particularly to honour, in consequence of assimilating his city to the universe. He also says that it is a thing of this kind, but that it is not likewise easy for every one to perceive the most true and excellent equality; for it is the judgment of Jupiter. What therefore is the cause on account of which 4he Athenian guest asserts this analogy to be the judgment of Jupiter.'^ What other cause can we assign than its con- tributing to the perfection of the world, and its power and dominion in CHAR XXVI. OF PLATO. 335 the fabrication of wholes? For that which gives an orderly distinction to the genera of causes, contrives the most beautiful bond of them, and weaves together one order from wholes, is according to Timeeus the power of this analogy. For it established soul in the middle (of the universe) analogous to intellect and a corporeal nature. For soul is the middle of an impartible and partible essence. And by how much it surpasses a partible, by so much it falls short of an impartible hypostasis. The power of this analogy, howev^, binds the soul from double and triple ratios, and connects the whole of it proceeding from and at the same time returning to (its principles,) by the primary and self-motiye boundaries of equality. It likewise constitutes the corporeal series from the four first genera. And it adapts indeed the extremes to each other through the middles, but mingles the middles according to the pectin liarity of the extremes. It reduces, however, all things to one worlds and one indissoluble order connectedly comprehended in the universe* If, therefore, we acknowledge that this equality has dominion in tl» whole fabrication of things, the best of analogies is the judgment of the demiurgus, and according to the decision of him who generated wh(^