it is allotted that great dominion in the fabrication of the uni^^rse, which we have before shown it to possess. Hence if the same analogy is the judgment of Jupiter, as the Athenian guest says it is, it is obvious to every one that the nature of Jupiter is demiurgic. For it is not any thing else which judges of the dignity of this analogy than that which employs it in the arrangement of wholes. And to this the legislator establishing himself analogous, binds and in a particular manner adora^ the city which is assimilated to the universe, by this analogy.
Proc. Vol, I. 3 C '386 OH THE THEOLOGY JJOOK V.
CHAPTER XXVIL From these things, therefore^ and from all that has been previously said, we confidently assert, following Plato and paternal rumours, that Jupiter is the demiurgus of the universe; and we may collect into one, the scattered opinions of the ancients on this subject; of whom, some, indeed, refer the paradigm of the world, and the 'demiurgic cause to the same order; but others divide these from each other. And some place all* perfect animal prior to the demiurgus; but others afford aa hypostasis to it after the demiurgus. For if the demiurgus is, as has been said, the great Jupiter, and the paradigm proposed to the demiurgus in order to the generation of the world, is all-perfect animal, these are at the same time united to each other, and are allotted an essential separation. And animal itself, indeed, intelligibly comprehends in itself the wliole Jovian series; but Jupiter the demiurgus of the universe intellectually pre-establishes in himself the nature of animal itself. For animal itself is the supplier of life to all things, and all things primarily live on account of it, and Jupiter being the cause of life, possesses, the paradigm and the generative principle of the essence of all animals, Justly, therefore, does Timeeus, in Plato, having called the intelligible paradigm animal, conjoin the demiurgic intellect to the first intelligible animal; and through the all-perfect union of the demiurgus and father with it, he also arranges and adorns this universe. For Jupiter binding to himself the fabrication of the universe, and being an intellectual animal, is united to intelligible animal, and being allotted a progression analogous to it, constitutes all things intellectually, which proceed from animal itself intelligibly.
For, as we have said, the intelligible hypostases being triple, and one indeed, being allotted its hyparxis according to existence and the one CHAP. XXVIl.. OF PLATO. 387 being; but another according to intelligible life, and the middle centre of the intelligible breadth, where eternity, all life, and intelligible Ufc subsist, as Plotinus somewhere says; and another according to intel- ligible multitude, the first plenitude of life, and the all-perfect paradigm of wholes, — this being the case, the three kingdoms of the intellectual Gods are divided analogous to the three intelligible hypostases. And one indeed, the mighty Saturn, being allotted an hyparxis according to the summit of intellectuals, and having a paternal transcendency} possesses a dominion analogous to the summit of the intelligible Gods, and the occult order. And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit. But again, the order which comprehends the middle genera of wholes, and is filled indeed, from the generative power of Saturn, but fills from itself the whole fabrication with vivific rivers, has the same order in intellectuals which eternity has in intelligibles, and the uniform cause of the life which is there. And as eternity proximately generates intelligible animal, which is also denominated eternal, through the participation of eternity, thus also the middle bosom of the intellectual Gods, unfolds the demiurgus of the universe, and the vivific fountain of wholes. But the third king, viz. the fabricator and at the same time father, is indeed co-ordinate to the remainder of the intelligible triad, viz. to all-perfect animal. And as that is an animal, so likewise is Jupiter. And Jupiter indeed is intelligibly in all-perfect animal; but alUperfect animal is intellectually in Jupiter. The extremities likewise of the intelUgible and intellectual Gods are united to each other; and in them, separation is co-existent with union. And one of them, indeed, is exempt from fabrication; but the other is converted to the intelligible, is filled from thcQce with total goods, and is allotted a paternal transcendency through the participation of it. The maker, therefore, and father of the universe, who has fimjly established in himself the uniform strength and power of all fabrication, who possesses and comprehends the primary cause of the generation of wholes, and who stably fixes in himself all things, and 388 ON THE THEOLOGY BOOK V.
again produces them from himself in an midefiled manner^ being allotted such an order as this among the intellectual fathers, is celebrated, as I may say, through the whole of the Timseus, in which dialogue, his prolific and paternal power is unfolded, and his providence which pervades from on high as far as to the extremities of the universe. He is also frequently celebrated by Plato in other dialogues^ so far as it is possible to celebrate his uniform and united power,* and which through transcendency is exempt from wholes.
CHAPTER XXVIII.
CHAPTER XXVIII.
If however some one recollecting what is said in the beginning of the Timeeus about him, viz. that it is difficult to discover him, and when found, impossible to speak of him to all men, should enquire in the first place, why since the Grecian theology ascribes such a name to the demiurgus, as we have before mentioned, Timaeus says that he is ineffable, and estabUshed above all the indication which subsists in words. In the next place, if he should inquire why intelligible animal which is arranged above the demiurgus is both denominated, and is made known by many signs, but the demiurgus who has established his kingdom in an order secondary to that of all-perfect animal, and is an intellectual God, (all-perfect animal receiving an intelligible transcendency) is left by Timaeus inefiVible, as we have said, and unknown, perhaps we also, following Plato, may be able to dissolve all such doubts. For every order of the Gods originates from a monad, and presides over its ' SuvAjuuv is omitted in the original.
CHAP. XXVIII. OF PLATO.
proper series according to the first*effective cause. And such thii^gs indeed as are nearer to this principle are more total than those that are more remote from it. But more total natures are manifestly seen to be less* distant from the monad, and conjoin things which are diminished according to essence to the natures that are prior to them. Every order of the Gods likewise is a whole united to itself through the whole, is allotted one indissoluble connexion, both in wholes and parts, and through the monad which collects every order into one, it is converted about itself, is suspended from this, and is wholly convolved according to it.
If, therefore, we assert these things truly, in each order a monad is allotted a transcendency with respect to multitude, analogous to the good. And as the unical cause of whole goods, and which is incom- prehensible by all things, is exempt from all things, constitutes all things about itself, generates them from itself, and hastily withdraws the unions of all things to its own ineffable superunion, thus also the uniform and generative principle of every co-ordinate multitude, connects, guards and perfects the whole series of itself, imparts good to it from itself, and fills it with order and harmony. It is likewise that to its own progeny, which the good is to all beings, and is the object of desire to all the natures that originate from itself. Thus, therefore, the union of the intelUgible father subsists prior to the whole paternal order; the one wholeness of the Sy noches is prior to the connective order; and the first effective cause of life, to the vivific order.
Hence also, of every demiurgic series, which is suspended from thi^ triad of the sons of Saturn, the monad which proximately fabricates wholes, and is established above this triad, comprehends in itself all the demiurgic Gods, converts them to itself, and is of a boniform nature. The one fountain likewise of all the demiurgic numbers, subsists, as I may say, with respect to all this order analogous to the one^ and to the one principle of all things. Timaeus therefore, indicating these things lo us, asserts directly in the l^ginning of the generation of the world, ' For irAeoir it is^ eridently necessary to read ijttov* 390 ON THE THEOLOGY BOOK Vthat this monad which proximately fabricates wholes, is difficult to be known, and is indescribable, as having the same ratio as the ineffable and unknown c^use of all beings. Whence likewise, I think, he calls the demiurgus the best of causes, and the father of this universe, as being allotted the highest order among the demiurgi, and convolving to himself, and producing from himself all the effective principles. That one how- ever, Parmenides demonstrates to be perfectly unknown and ineffable; but TimdBus says that it is difficult to discover the maker and father of the world, and impossible to speak of him to all men; which assertion falls short of the cause that flies from all knowledge, and all language, and appears to verge to the nature of things known and effable. For when he sa3's that it is impossible to speak of him to. all men, he does not leave him entirely ineffable and unknown. And the assertion that it is difficult to discover him, is not the sign of a pecuharity perfectly unknown. For because the demiurgus has established a kingdom analogous to the goody but in secondary and manifold orders of it, he participates indeed of the signs of the good^ but is allotted the participation in conjunction with an appropriate peculiarity, and a communion with beings adapted to liim. And as he is good, but not the good itself ^ so likewise he is difficult to be known by the natures posterior to him, but is not unknown. He is also celebrated in mystic language, but is not perfectly ineffable. You may see however, the order of things, and the remission in them proceeding in a downward progression. For the good indeed, is exempt from all silence, and all language. But the genus Of the intelligible Gods rejoices in silence, and is delighted with ineffable' symbols. Hence also, Socrates in the Phaedrus, calls the vision of the intelligible monads the most holy of initiations, as being involved in silence, and perceived intellectually in an arcane manner. Bat the vision of intellectuals is indeed effable, yet is not effable and known to all men, but is known with difficulty. For through diminution with respect to the intelligible, it proceeds from silence and a transcendency which is to be apprehended by intelligence alon^into the order of things which are now effable.
' For ofio-To*^ it is necessary to read ajjijTOjj.
CHAP. XXIX. OF PLATO. g^ If however^ this be the case, all-perfect animal is much more ineffaUe and unknown than the demiurgic monad. For it is at once the monad of every paradigmatic order, and is intelligible, but not intellectual. How therefore, do we endeavour to denominate, and as it were unfold it, but thus magnificently celebrate the demiurgic cause? And how do we class this cause in the same rank with things ineffable? For this will not be acting conformably to Plato, who arranges animal itself beyond the demiurgus; but this will be giving an hypostasis to it in a secondary order of Gods, where it will be ranked, and will be effable and known more than the demiurgic monad. To which may be added, that to denominate that all-perfect animal most beautiful, but the demiurgus the best of causes, gives indeed the same analogy to these causes with respect to each other, as there is of the good with respect to the beautifuK And as the good is prior to the beautiful, (for the first beauty, as Socrates says in the Philebus, is in the vestibules of the good) so likewise the best' is prior to the most beautiful, and the demiurgus is prior to all-perfect animal. For the best indeed, remarkably participates of the good^ but the most beautiful, of beauty.
CHAPTER XXIX.
CHAPTER XXIX.
In addition to these things therefore, it must also be asserted by us, that the most beautiful and the best, are simply indeed related to each other according to order, as the good is to the beautiful. For the series of the whole of goodness is expanded above all the progression and armngement of the beautiful. Every where, therefore, the best is prior ' For nffirrov, it is necessary to read ft^iorov.
502 ON THE THEOLOGY BOOK V.
to the most beautiful. And the one^ indeed, with reference to au inferior order, will be the best, but the other with reference to a more excell^it order, will be the most beautiful. I say for instance, that the most beautiful, as in intelligibles, will have this peculiarity; but the best as in intellectuals. And if the most beautiful, in supermundane natures, is a thing of this kind, the best will be said to be best as with reference to the Gods in the world. Hence, if the best of causes is the deader of the demiurgic series, and according to it is allotted a transcendency of this kind, but the most beautiful of intelligible animals preestablishes the illustrious power of beauty in a higher order, by what contrivance can it on this account be shown that intelligible and all-perfect animal is subordinate to the intellectual cause? And that the demiurgus is converted to that which is posterior to himself? Or how can it be said that animal itself is visible to him, and all-perfect animal, and that which is comprehensive of all intelligibles, if it is made to be comprehended by another? For thus the demiurgus will be more comprehensive than animal itself, if the former indeed being characterized according to the best, is expanded above the paradigm, but the latter being denominated as most beautiful is secondary to the demiurgic cause.
Moreover, as that all-perfect and intelligible animal is particularly considered by Timaeus according to a formal nature, and not according to the union which is in it, and an hypostasis which is above all forms,' he very properly grants that animal itself may be known and manifested by words, but considers the df^miurgus as in a certaip respect ineffable, and superior to knowledge. For both indeed, I mean the demiurgus and animal itself^ participate of union, and prior to a formal essence, are con- tained in the one. And if you assume the unities which are in them, you must admit the unity of the paradigm to be intelligible^ but the demiurgic unity to be intellectual, and that an intelligible hyparxis is nearer to the first one, which is unknown and incomprehensible by all things, than an intellectual hyparxis. But if you are willing to survey the forms of the * Instead of rou wetvros, it it doabdess i^ecessary to read ra vavru. For the demiurgus also haa an hjrpostans which is above the forms of the unirerse.
CHAP. XXIX. OFPLATa 395 paradigm by themselves, according to which it is said to be the paradigm of every thing in the world, and the goodness and union of the demiurgus, the former will appear to you to be known and effable; but the demiur- gic cause will be seen to participate of the unknown and ineffable pecu- liarity of the Gods. For again, Tima^us was in a remarkable degree in want of the demiurgus and father, as the producing cause of wholes, and the generator of the world. But to generate, to produce and provide are the peculiarities of Gods, so far as they are Gods. Hence also Ti- madus denominates the peculiarity of the demiurgus according to which he is a God, the cause of the generation of the universe, and the most proper princi^e of the arrangement of wholes. But he denominates the pecu- liarity of the paradigm to be that which comprehends the first forms, according to which the world also is invested with forms. For it is the image of the paradigm, but the effect of the demiurgus. It belongs, therefore, to the paradigm to be the first of forms, but to the demiurgus to be the best of causes, according to his goodness, and the hyp£u*xis of essence. For, as we hare said, to generate} to give subsistence to, and to provide for other things, especially pertain to the Gods^ and not to the natures which are primarily suspended * from them; but the latter are alk)tted through the former an abundance prolific of secondary natures. It appears tome that Socrates in the Republic indicating these things, does not say that the sun is the cause of generation, till he had declared him to be the progeny of the superessential principle of all things; just as Thnaeus does not begin the fabrication of the universe, till he had cele- brated the goodness of the demiurgus of wholes. For each [i. e. the demiurgus and the sun] is a producing cause according to the good^ the former indeed of the universe, but the latter of a generated nature; but not according to the intellect which is in tha^, or life, or any other form of essence; For these through the participation of the good constitute the natures posterior to themselves. And thus through these things we have answered the before-mentioned doubts.
Proe. Vol. I. 3 D ON THE THEOtOGY BOO*?.
CHAPTER XXX.
Of the problems pertaining to total fabrication, it now remains fi>r mc to relate what my opinion is respecting the Crater, and the genera that are mingled in it. For these alsoTimseus co-arranges with the demiurgic monad, in the generation of the souL The demiurgus, therefore,^ mio^^ the elements of the hypostasis of souls; but the middle genera of being are mingled. The much-celebrated Crater^ however, receives this mix- ture^ and generates souls in conjunction with the demiurgus* Hence^in the first place, the genera of being must be admitted to be twofold. And it must be granted indeed, that some of them give completion to total Itypostases, but others, to such as are partial; and that the hyparxes of first effective and united causes, are established in the intelligible Gods^. Tor there essence subsists primarily in the summit of intelligibles, and motion and permanency are in the middle centre. For intelligible eter*^ nity abides in one, and at once both abides and is the occult cause of alt life. Hence, Plotinus also calls eternity life which is one and total: and. again, in another part of his works he calls it intelligible life. But the third from him, Theodorus, denominates it permanency. And both these opinions harmoniae with each other; because permanency also is in. eternity, (for according to Timseus, eternity abides in one^and motion. For eternity is intelligible Ufe, and that which participates of it ifr intelli- gible animal. Moreover, sameness and difference, are in the extremity of intelligibles. For whence does multitude originate, but from difier- ence? And whence is the communion of parts with wholes, and the hyparxis of things which are^ divided in each other derived but from same- ness? For that one participates of being, and being of the one. All the parts likewise of the one being pervade through each other in an uncon- fused manner; for at one and the same time sameness and difference are there occultly. And the whole intelligible breadth is allotted its hypo* stesis according to the first and most nnifbrm genera. As essence likewise preseots itself to the view in conjunction with tht oncj according to tlie first tijad, so motion nnd permanency shine forth in the second, and sameness and difierence in the third triad. And all things are essentially in the intelligible; just as life and intellect are there intelligibly. For since all bangs proceed from intelligibles, all things preexist there according to cause. And motion and permanency are there essentially, and sameness and drflference uniformly.
Again, in the middle genera of the intelligible and intellectual hypo- i^tasesy the same tilings subsist secondarily and vitally. In the summit of them indeed, essence subsists. For Socrates in the Fhaedrus speaking about this order, characterizes the whole of it from essence. For the truly-existing essence which is without colour, without figure, and without contact, subsists after this manner. But in the middle centre there are aurtion and p^manency. For there the circulation of the heaven sub^ sists, as the same Socrates says; bdng establbhed indeed undeviatingly, in one form of intelligence; but being moved in, and about itself; or father being motion and eternal life. But in the extremity of this order, sameness and difference are vitally established. Hence it is converted to ihp beginning according to the nature of sameness, is divided uniformly, proc^ds into more numbers, and generates from itself more paitial monads.
Again, in the third orders, the higliest of the intellectual Gods possesses aW things according to essence, and is the intelligible itself and true being in intellectuals, again recalling the separation which is in himself into undivided union. But the middle order subsists according to motion and at the same time permanency. For it is a vivific deity, abiding and Mt the same time proceeding, being established with purity, and vivifying all things by prolific powers. And the third progression subsists accoi*d« ing to sameness, together with difference. For this separates itself from the fathers, and is conjoined to them through intellectual conversion. And it binds, indeed, at once the natures posterior to itself, to each other, according to the common powers of forms, and at the same time separates them by intellectual sections. But in this order, all genera and species 396 ON THE THEOLOGY BOOK V.