What the powers are of die assimilative Gods. What their energies. And how many goods are imparted by them to the worlds and ta all mundane natures^ CHAPTER V.
What the divisions are of the assimilative Gods. And that the greatest part of die discourse about them is concerning the middle oiders in.then^.
CHAPTER VI.
Many demonstrations, that bodi according to Hato^and other theologbts^ th^e is one demiuigus pri<Hr to die three d^ miui;^.
CHAI^rER VII.
That Jupiter irtwofold; one indeed, being prior to die three sons of Saturn,, [but the other being^ one of them.] And bow the three proceed from Saturn, and the one Jupiter.
CHAPTER VIII.
That according to Plato also, the demiurgic monad subsists prior to the three sons* of Saturn* Demonstrations of this from what is said in the Politicus, and in the Laws* CONTSMTS« Ixxi CHAPTER IX.
More mtnifieftt admomtions of the tame things from what is said in the GorgiaSi and in the Cratylus.
CHAPTER X.
Who the three demiargi are^ and what order they have with reference to each other* likewise what their progressions are, and their divisions aboiit the world.
CkAPTER kl.
What the vivific triad is among the ruling Gods. And whence we may derive auxiliaries from the writmgs of Plato concerning the union and division of this triad.
CHAPTER Xll.
What the convertive tiiad of the ruling Gods is; and yAidX the monad which it contains. la which also, the union of Apollo with die sun is demonstrated; and it is shewn, how frbm ^rfiat is said about Apollo we may be led to the theory of the solar orders.
CHAPTER Xni.
What the undefiled order is of the ruling Gods. And how from die writings of Plato conceptioBS about it may be obtained.
CHAPTER XIV.
How Parmenides forms his conclusions about the ruling Gods, in continuity with the demiurgic order. And that he characterizes the whole order of them, through similitude and dis- similitude.
CHAPTER XV.
What the supermundane and atthe same time mundane genus of Gods is. And how through their own medium they preserve the continuity of the Gk>ds that proceed from Ae demiurgus.
CHAPTER XVI.
How the liberated Gods are characterized. And how from thehr liberated peculiarity they are exempt from the uuiverse, and are co-arranged with the mundane Gods.
CHAPTER XVII.
What the common powers, and what the common ^ergies are of die liberated Gods, according with the essence that has been delivered of them.
hxg CONTENT CHAPTER XVIII.
Concerning the twelve leaden or rulers 'mentioned in the Phasdrus, and that they have^^ liberated order.
CHAPTER XIX.
Man; and clearer demonstrations that the great leader Jupiter^ and all the dodecad of leaders, are liberated.
CHAPTER XX.
An explanation from precedaneous causes whence the number of the dodecad in the liberated Gods is derived.
CHAPTER XXI.
What die division of the liberated leaders is into two monads and one decad. And what the one division of them is.
CHAPTER XXII.
The theology concerning each of the twelve Gods, unfolding the peculiarities of diem from the subjects of their government.
CHAPTER XXni.
Concem'mg the modier of the Fates mentioned in die Republic. Likewise concerning die triad of the Fates. What orders they have vrith reference to each other. What powers of them are delivered through divine symbols. What their energies are. And how Plato characterizes the liberated peculiarity.
CHAPTER XXIV.
How Parmenides forms his conclusions concerning the liberated Gods immediately after the assi- milative Gods. And how he characterizes the order of diem hy touching and not touching.
CONTENTS OF THE CHAPTERS OF BOOK VII.
CHAPTER I.
On the mundane Gods in general,— the source of dieir progrcssion,*--Uieir orders, powers, and •pheres.
CHAPTER II.
On die division, and allotments of the mundane Gocb.
coKTBKTs. Isxiii CHAPTER III.
Ti)at the mundane do not differ from the supermundane Gods in habitudes to bodies, &c. — lliat the providence of the Gods is not circumscribed by place. — ^That it pervades all things, and like the light of the sun^ fills whatever is capable of receiving it.
CHAPTER IV.
CHAPTER IV.
After what manner the visible celestial orbs are Gods. — ^That a celestial body is eminently allied to the incorporeal essence of the Gods. — ^That the visible are connected with the intelligible Gods. — And that the perfectly incorporeal are united to the sensible Gods, through tbe essence of each being characterized by the one.
CHAPTER V.
The nature of the mundane Gods unfolded from the speech of the Demiurgus to tfaem, in tlia Timseus. — And what the whole conception of the speech is according to Proclus* CHAPTER VI.
What the demiurgus effects in the multitude of mundane Gods by the first words of his speech.— That the words of the Demiurgus are addressed to the composite from soul and animal^ vit* to the animal which is divine and partakes of a soul. — The meaning of the words, ** Of whom I am the demiurgus and father," &c.
CHAPTER VII.
The meaning of the words unfolded in the speech of the Demiurgus, *^ Every thing therefore which is bound is dissoluble, ^ut to be willing to dissolve that which is beautifully harmonized and well composed, is the province of an ill nature.''
CHAPTER VIII.
The following part of the speech of the Demiurgus to the mundane Gods unfolded. — The differ* ence between the primarily and secondarily immortal, and the primarily and secondarily indiasoluble. — And that the mundane Gods are neither primarily iounortal, nor primarily indissoluble.
CHAPTER IX.
T)iat part of the speech of the Demiurgus unfolded, in which he says to the mundane Gods, '' Learn now therefore what I say to you indicating my desire.''
CHAPTER X.
The developement of the remaining part of the speech of the Demiurgus. J?roc. Vol. I. k ]X]Q<r CONTBMTS.
CHAPTER XI. Who the junior Gods are, and why they are thus called.
CHAPTER Xn, Farther important particulars respecting the fabrication of the mundane Gods, collected from the Timaeus, and unfolded.
CHAPTER Xni.
Continuation of the developement of these particulars.
CHAPTER XIV.
The peculiarities of the celestial Gods separately discussed.— Why the one sphere of the fixed stars comprehends a multitude of stars, but each of the planetary spheres convolves only one star. •->And that in each of the planetary spheres, tfiere is a number of satellites, analogous to the choir of the fixed stars, subsisting with proper circulations of their own.
CHAPTER XV. The nature of the Moon, Mercury, Venus, and the Sun unfolded.
CHAPTER XVI. Extract from the Oration of the Emperor Julian to the Sovereign Sun.
CHAPTER XVII. Extract from the MS. Scholia of Proclus on the Cratylus of Plato concerning Apollo, in which the principal powers of the God are unfolded.
CHAPTER XVm. The nature of the Muses unfolded from the above MS. Scholia.
CHAPTER XIX.
The nature of Mars, Jupiter, and Saturn, unfolded—The manner in which each of the «sven plane- tary divinities becomes an animal, and is suspended from a more divme soul; and what kmd of perfection it affords to the universe.
CHAPTER XX.
That all the celestial Gods are beneficent, and after a similar manner the causes of good.-And that the participation of them, and the mixture of material with immaterial influences, become the causes of Ae abundant difference in secondary natures.
CONTBKTS. klf CHAPTER XXI.
The nature of Minerva unfolded from the Commentaries. of Proclus on the Tlmaeus.— The spear and shield with which this Goddess, in the statues of her, is represented as armed, exphuned from lamblichus* — And observations respecting the mundane allotment of diis Goddess.
CHAPTER XXn.
The nature of the great mundane divinity, the earth, unfolded from Proclus on the Timasus of Plato.
CHAPTER XXUI.
The manner in which the earth is said to be the most ancient, and the first of the Gods within the heavens, explained.
CHAPTER XXIV. On the essence of the sublunary deities. — What Plato says of them in the Timaeus unfolded.
CHAPTER XXV.
Where the sublunary Gods are to be arranged. — And the meauing of the subsequent words of Plato developed. ' CHAPTER XXVI.
The nature of the sublunary Gods more fully unfolded. — On the dasmoniacal order. — And that about each of the fabricators of generation, there is a co-ordinate angelical, dsnnooiacal, and heroical multitude, which retains the appellation of its producing monad.
CHAPTER XXVII.
What Pythagoras says in the Sacred Discourse. — What the Orphic traditions are conoemiog Phanes, Night, Heaven, Saturn, Jupiter, and Bacchus.— That Plato begins the Theogony of the sublunary Gods from Heaven and Earth, and not from Phanes and N^t. — And whv he does so.
CHAPTER XXVIII.
On (he two principles Heaven and Earth. — ^What each of them is; and particularly eonceming the power of Heaven* CHAPTER XXIX.
The whole theory of Earth unfolded. — And also the theory of Ocean and Tethys.-^That the causes of these are in the intellectual Gods, and likewise in the sensible universe^ CHAPTER XXX. The tbeoiy of Phorcys, Satura^ and Rhea, unfolded.
CHAPTER XXXr.
Hie nature of tbe sublunary Jupiter and Juno unfolded. — And \9hy Plato comprehends in this ennead^ viz* Heaven and Earth, Ocean and Tethys^ Phorcys, Saturn^ Rhea, Jupiter, and Juno, the Gods who are the fabricators of generation.
CHAPTER XXXir.
Why Plato denominates die sublunary deities, ^^ such as become apparent when they please.^— General observations respectii^ the Gods that govern generation.
CHAPTER XXXni.
On the summit, or monad of all the mundane Gods, Bacchus. — And on the mundane soul which is the immediate participant of the Bacchic intellect CHAPTER XXXIV.
How the mundane Gods are characterized in the Parmenides of Plato.
CHAPTER XXXV.
A developement of what Plato says in the Phsdrus, about Boreas and Orithya, the Centaurs, ChimaeraSf Gorgons, Pegasuses, Typhons, Achelous, and the Nymphs.
CHAPTER XXXVI.
The meaning of Plato unfolded, in what he says about Pan, Tartarus, Prometheus, Cadmus, and the Syrens.
CHAPTER XXXVII.
A developement of Plato's theological conceptions respecting Nature, Fate, and Fortune.
CHAPTER XXXVII 1.
What Time, Day and Night, Month and Year arc, so far as they arc deities, according to the theology of Plato.
CHAPTER XXXIX. A chscuisioii of the order of divine souls, who are deified by always participating of the Gods.
eOMTBNTt. tefO CHAPTER XL.
A devdopement of (he nature of Love, from the MS. Commeiitafy of Proclus on &e First AIri* blades of Plato.
CHAPTER XU.
A continuation of the same subject.
CHAPTER XLIL The nature of dflsmons more fully disclosed.— An extract from the MS* Commentary of Proclus - on the First Aicibiades, on this subject.
CHAPTER XLUI.
On the daemons who are allotted the superintendence of mankind, CHAPTER XLIV.
On the dsm<Ni of Socrates*— The peculiarity^of this daemon; and that it bdonged to the Apollo* niacal series.
CHAPTER XLV.
Important information concerning daemons from the MS. Scholia of Proclus on die Cratylus of Plato. — ^And also from the MS. Commentary of Olympiodorus on the Phaedo of Plato.
CHAPTER XLVI.
The nature of those human souls that are of an heroic characteristic unfolded. — What Plato says of these souls in the Cratylus. — His meaning elucidated from the MS. Scholia of, Proclus on that dialogue.
CHAPTER XLVI I.
How the triple genera that are the perpetual attendants of the Gods^ are indicated in the Parme- nides of Plato.
CHAPTER XLVIII.
An elucidation from Proclus of what Plato say^ in the Timaeus, in celebration of the divinity of the World, 80 far as the whole of it is a God.
CHAPTER XLIX* A further elucidation from Proclus of the same subject.
bifli CONTXKT8.
CHAPTER L.
The ry^wg of the words of Plato, '' And causbg circle to revolve in a circle, he establidied heaven (i* e. the world) one, only, solitary nature,'' unfolded fix>m Produs.
CHAPTER LI. What Plato says in the Unueus about the name of the WorId,^with the elucidations of Proclus.
Ixxlx An explanation of certain terms which are unusual^ or have a meaning dif- ferent from their common acceptation^ and which there was a necessity of introdticing in the translation of this work.
Composite, <ruvArro^ 1 have used the word composite instead of compounded, because the latter rather denotes the mingling than the contiguous union of one thing with another, which the former, through its derivation from the Latin word cbmpo$itus, solely denotes.
Dbmiurgus op wholes, hiiMovpyo; row oXcpv. The artificer of die universe is thus denomi- nated, because he produces the universe so far as it is a whole, and likewise all the wholes it con- tains, by his own immediate energy; other subordinate powers co-operating with him in the pro- duction of parts. Hence he produces the universe totally and at once.
Desire, tTiivfua. Is an irrational appetite solely directed to external objects, and to the gratification arising from the possession of them.
DiANOiA, hawia, from whence dianoetic/iu the discursive energy of reason; ($i<^oSixi} rou Xoyov ivspyita) or according to its most accurate signification, it is that power of the soul which reasons scientifically, deriving die principles of its reasoning from intellect, or the power which sees truth intuitively.
Dox ASTic, formed from do^oiy opinion, is the last of the gnostic powers of the radonal soul; and knows that a thing is, but is ignorant of the cause of it, or why it is. The knowledge of the $iot#, or tchy a thing is, being the province of dianoia.
Guest, ^ew^. This word, in its more ample signification in the Greek, denotes a stranger, but properly implies one who receives another, or is himself received at an entertainment. In the dia- logues of Plato therefore, (and consequently in this work of Pioclus when he cites the dialogues in which this word occurs) wherever one of the speakers is introduced as a ^wo^, I have translated this word guest, as being more conformable to the genius of Plato's dialogues, which may be jusdy called rich mental banquets, and consequently the speakers in them may be considered as so many guests. Hence in the Timapus, the persons of that dialogue are expressly spoken of as guests from having been feasted with discourse.
Hyparxis, vwap^if. The first principle, or foundation as it were, of the essence of a thing. Hence, also, it is the summit of essence.
Ixxx Imparticipablc^ oifji,ettKTO$. One thing is said to be imparticipable with respect to another^ to which it is superior, when it is not consubsistent with it.
Intellectual projection. The immediate energy of intellect is thus denominated, because it is an intuitive perception, or an immediate darting forth, as it were, to its proper object, the intelligible.
Monad, ftova;, in divine natures is that which contains distinct, but at the same time pr(h foundly-united multitude, and which produces a multitude exquisitely allied to itself. But iu the sensible universe, the first monad is the world itself, which comprehends in itself all the multitude of which it is the cause (in conjunction with die cause of all). The second monad is the inerratic sphere. In the third place, the spheres of the planets succeed, each of which is also a monad, com- prehending an appropriate multitude. And in the fourth and last place are the spheres of the elements, which are in a similar manner monads. All these monads likewise are denominated o\on}Tff;, wholenesses, and have a perpetual subsistence.
Permanency, areuris* llie proper word for rest, in Greek, is ijpsjxia. Ancl Simplicius justly observes, that not every arouns is ij^fjxia, but that only which is after motion, lliis word is employed by Plato in the Sophista, to express one of the five genera of being, viz. essence, perma' nency, Qrrwris), motion, sameness, and difference; in which place it evidently does not signify rest.
Phantasy, or Imagination, ^avroto-toiy is, fto^fcorixii yoi}^if, i. e. a figured intelligence, because all the perceptions of this power are inward, and not external, like those of sense, and are accom- panied with ^gtire.
Psychical, ^^uxixo;, i. e. pertaining to soul, in the same manner as f uo-ixo^, physical, is some* thing pertaining to nature.
Reason, Xoyo^. This word in Platonic writers signifies either that inward discursive energy called reasoning; or a certain productive and seminal principle; or that which is indicative and definitive of a thing. Hence Xoyo^ or reasons in the soul, are, gnostically producing principles.
Unical, i¥tcuog, that which is characterized by unity.
Uniform §voit&9is. This word when it occurs in Proclus, and other Platonic writers, Mgnifies diat which has the form of the one, and not as iii Johnson, that which keeps its tenour, or is similar to itself.
PROCLUS, THE PLATONIC SUCCESSOR, ON Clie Clieologp of $lato.
BSBEBBBSSBBBSa BOOK I.
CHAPTER L O PERICLES, to me the dearest of friends, I am of opinion that the whole philosophy of Plato was at first unfolded into light through the beneficent will of superior natures, exhibiting the intellect concealed in them, and the truth subsisting together with beings, to souls conversant with generation (so far as it is lawful for them to participate of such supernatural and mighty good); and again, that afterwards having received its perfection, returning as it were into itself, and becoming unapparent to many who professed to philosophize, and who earnestly desired to engage in the investigation of true being, it again advanced into light. But I particularly think that the mystic doctrine respecting divine concerns, which is purely established on a sacred foundation, and which perpetually fubsists with the gods themselves, became thence apparent to such as are 2 ON THE THEOLOGY BOOK I.
capable of enjoying it (for a timci through one man,' whom I should not err in calling the primary leader and hierophant of those true mysteries, into which souls separated from terrestrial places are initiated, and of those entire and stable visions, which those participate who genuinely embrace a happy and blessed life. But this philosophy shone forth at first from him so venerably and arcanely, as if established in sacred temples, and within their adyta, and being unknown to many who have entered into these holy places, in certain orderly periods of time, proceeded as much as was possible for it into light, through certain true priests^ and who embraced a life corresponding to the tradition of such mystic concerns. Jt appears likewise to me, that the whole place became splendid, and that illuminations of divine spectacles every where presented themselves to the view.
These interpreters of the epopteia (or mystic speculations) of Plato, who have unfolded to us all-sacred narrations of divine concerns, and who were allotted a nature similar to their leader, I should determine to be the Egyptian Plotinus, and those who received the theory from him, I mean Amelius and Porphyry, together with those in the third place who were produced like virile statues from th§se, viz.: Jamblichus and Theodoras, and any others, wh6 after these, following this divine choir, have energized about the doctrines of Plato with a divinely-inspired mind. From these, he* who, after the gods, has been our leader to every thing bettutifiil and good, receiving in an undefiled manner the most genuine and pure light of truth in the bosom of his soul, made us a partaker of all the rest of Plato's philosophy, communicated to us that fttcane information which he had received from those more ancient than himself, and caused us, in conjunction with him, to be divinely agitated about the mystic truth of divine concerns.
To this man, therefore, should we undertake to return thanks adequate to the benefits which we have received from him; the whole of time would not be sufficient. But if it is necessary, not only^ that we shouid have received from others the transcendant good of the Platonic ' Metoii^ Plato. * Meaning his preceptor Syrianut. ' The word i^voy is omitted in the originaL CHAP. n. OF PLATO. 9 philosophy, but that we should leave to posterity monuments of thos^ blessed spectacles of which we have been spectators^ and emulators to^ the utmost of our ability, under a leader the most perfect of the present time, and who arrived at the summit of philosophy; perhaps we shall act properly in invoking the gods, that they will enkindle the light of truth in our soul, and in supplicating the attendants and ministers of better natures to direct our intellect and lead it to the all-perfect, divine, and elevated, end of the Platonic theory. For I think that every where he who participates in the least degree of intelligence, will b^n his undertakings from the Gods, and especially in explications respecting the Grods: for we can no otherwise be able to understand a divine nature than by being perfected through the light of the Gods; nor divulge it to others unless governed by them« and exempt from multiform opinions^ and the variety which subsists in words, preserving at the same time the interpretation of divine names. Knowing therefore this, and complying with the exhortation of the Platonic Umaeus, we in the first place estaUish the Grods as leaders of the doctrine respecting themselves. But may they in consequence of hearing our prayers be propitious to us, and benignantiy approaching, guide the intellect of our soul, and lead it about the Vesta of Hato, and to the arduous sublimities of this speculation; where, when arrived, we shall receive all the truth concerning- them, and shall obtain the best end of oar parturient conceptions of divine concerns^ desiring to know something respecting them, inquiring about them of others, and, at the same time, as far as we are able^ expiring th^n ourselves.
CHAPTER II.
AKd thus much by way of pre&ce. But it is necessary that I should finibld the mode of the proposed doctrine, what it is requisite to expect ft will be, and define the preparatives which a hearer of it ought to possess; that being properly adapted, he may approach, not to our discourses, but to the intellectually-elevated and deific philosophy of 4 ON THE THEOLOGY BOOK L Plato. For it is proper that conveDient aptitudes of auditors should be proposed according to the forms of discourses, just as in the mysteries, those who are skilful in concerns of this kind, previously prepare receptacles for the Gods, and neither always use the same inanin^ate particulars, nor other animals, nor men, in order to procure the presence of the divinities; but that alone out of each of these which is naturally capable of participating diving illumination, is by them introduced to the proposed mystic rites.
The present discourse, therefore, will first of all be divided by me into three parts. In the beginning, considering all those common conceptions concerning the Gods, which Plato summarily delivers, together with the power and dignity every where of theological axioms; but in the middle of this work, speculating the total orders of the Gods, enumerating their peculiarities, defining their progressions' after the manner of Plato, and referring every thing to the hypotheses of theologists; and, in the end, speaking concerning the Gods which are in different places celebrated in the Platonic writings, whether they are supermundane or mundane, and referring the theory respecting them to Uie total genera of the divine orders.
In every part of this work, likewise, we shall prefer the clear, distinct, and simple, to the contraries of these. And such things as are delivered through symbols, we shall transfer to a clear doctrine concerning them; but such as are delivered through images, we shall transmit to their exemplars^ Such things too as are written in a^more afi&rmative way, we shall examine by causal reasonings; but such as are composed through demonstrations, we shall investigate; and besides this, explain the mode of truth which they contain, and render it known to the hearers. And of things enigmatically proposed, we shall elsewhere discover perspicuity, not from foreign hypotheses, but from the most genuine writings of Plato. But with respect to the things which immediately occur to the hearers, of these we shall contemplate the consent with things themselves. And from all these particulars, one perfect form of the Platonic theology will present itself to our view, together with its truth which pervades through tlie whole of divine intellections, and the one intellect which generated all CHAP. 11. OF PLATO. 5 the beauty of this theology, and the mystic evolution of this theory. fSkich, therefore, as I have said, will be my present treatise.
But the auditor of the proposed dogmas is supposed to be adorned with the moral virtues, and to be one who has bound by the reason of virtue all the illiberal and inharmonious motions of the soul, and harmonized them to the one form of intellectual prudence: for, a& Socrates says, it is not lawful for the pure to be touched by the impure. But every vicious man is perfectly impure; and the contrary character is pure. He must likewise have been exercised in all the logical methods, and have contemplated many irreprehensible conceptions about analyses, and many about divisions, the contraries to these, agreeably, as it appiears to me, to the exhortation of Parmenides to Socrates. For prior to such a contest in arguments, the knowledge of the divine genera, and of the truth established in them, is difficult and impervious. But in the third place, he must not be unskilled in physics. For he who has been conversant with the multiform opinions of physiologists, and has after a manner explored in images the causes of beings, will more easily advance to the nature of separate and primary, essences. An auditor therefore of the present work, as I have said, must not be ignorant of the truth contained in the phenomena, nor unacquainted with the paths of erudition, and the disciplines which they contain; for through these we obtain a more immaterial knowledge of a divine essence. But all these must be bound together in the leader intellect. Being likewise a partaker of the dialectic of Plato, meditating those immaterial energies which are separate from corporeal powers, and desiring to contemplate by intelligence' in conjunction with reason [true] beings, our auditor must genuinely apply himself to the interpretation of divine and blessed dogmas, and fill his soul, according to the Oracle, with profound love; since, as Plato somewhere observes, for the apprehension of this theory, a better assistant than love cannot be obtained.
He must likewise be exercised in the truth which pervades through all things, and must excite his intelligible eye to real and perfect truth. He ' Instead of yoi;(ri^ /jura Aoyou^ it is necessary to read, voijo-ti fttra Xoyot/.
g ON THE THEOLOGY BOOK t mtist establish himself in a firm, immovable, and safe kind of divine knowledge, and must be persuaded not to admire any thing else, nor even to direct his attention to other things, but must hasten to divine h'ght H^rith an intrepid reasoning energy, and with the power of an unwearied life; and in short, must propose to himself such a kind of energy and rest as it becomes him to possess who intends to be such a coryphaeus as Socrates describes in the Thesetetus. Such then is the magnitude of our hypothesis, and sUcK the mode of the discourses about it. Before, however^ I enter on the narration of the things proposed, I ^vish to speak about theology itself, its different modes, and what theological forms Plato approves, and what he rejects; that these being previously known, we may more easily learn in what follows, the auxiliaries of the demon*> strations themselves.
CHAPTER III.
CHAPTER III.
All, therefore, that have ever touched upon theology, have called things first, according to nature, Gods; and have said that the theological science is conversant about these. And some, indeed, have considered a corporeal essence, as that alone which has any existence, and have placed in a secondary rank with respect to essence, all the genera of incorporeal natures, considering the principles of things as having a corporeal form, and evincing that the habit in us by which we know these, is corporeal, teut others, suspending indeed all bodies from incorporeal natures, and defining the first hyparxis' to be in soul, and the powers of soul, call (as it appears to me) the best of souls, Gods; and denominate the science which proceeds as far as to these, and which knows these, theology. But such as produce the multitude of souls from another more ancient principle, and estabUsh intellect as the leader of wholes, these assert that tiiebest end is a union of the soul with intellect, and consider the intellectual form of life as the most honourable of all things. They ' Hyparxis, is the summit of any nature, or blossom, as it were, of its essence.
CHAP. m. OF PLATO. 7 doubtless too consider theology, and the discussion of intellectual essence, as one and the same. All these, therefore, as I have said, call the first and most self-sufficient principles of things, Gods, and the science respecting these, theology.
The divine narration however, of Plato alone, despbes all corporeal natures, with reference to principles. Because, indeed, every thing divisible and endued with interval, is naturally unable either to produce or preserve itself, but possesses its being, energy, and passivity through soul, and the motions which soul contains. But Plato demonstrates that the psychical essence [i. e. the essence pertaining to soul] is more ancient than bodies, but is suspended from anintdlectual hypostasis. Forevery thing which is moved according to time, though it may be self-moved, is indeed of a more ruling nature than things moved by others, but is posterior to an eternal motion. He shows, therefore, as we have said, that intellect is the father and cause of bodies and souls, and that all things both subsist and energize about it, which are allotted a life conversant with transitions and evolutions.