Whose beams divine with vivid force aspire, And leap resounding from a fount of fire.
And in the beginning of his forty-second year he appeared to himself to pronounce with a loud voice these verses: Lo! on my soul a sacred fire descends, Whose vivid power the intellect extends; From whence far beaming thro’ dull body’s night, It soars to æther deck’d with starry light; And with soft murmurs thro’ the azure round, The lucid regions of the Gods resound.
Besides, he clearly perceived that he belonged to the Mercurial series; and was persuaded from a dream, that he possessed the soul of Nicomachus the Pythagorean.”[63] In the last place, Marinus adds, “that the lovers of more elegant studies may be able to conjecture from the position of the stars under which he was born, that the condition of his life, was by no means among the last or middle, but among the first orders, we have thought fit to expose in this place the following scheme of his nativity.”
With respect to the translation of the following work, On the Theology of Plato, I can only say that I have endeavoured to render it as faithful as possible, and to preserve the manner as well as the matter of the author; this being indispensably necessary, both from the importance of the subject, and the scientific accuracy of the reasoning with which it is discussed. I have added a seventh book in order to render the work complete; for without the developement of the mundane Gods, and the more excellent genera their perpetual attendants, it would obviously be incomplete. From the catalogue of the manuscripts in the late French king’s library, it is evident that Proclus had written a seventh book,[64] as some chapters of it are there said to be extant in that library. These I have endeavoured, but without success, to obtain. The want of this seventh book by Proclus, will doubtless be considered by all the friends of Greek literature, and particularly by all who are lovers of the doctrines of Plato, as a loss of no common magnitude. It is, however, a fortunate circumstance, that in the composition of the seventh book I have been able to supply the deficiency arising from the want of that which was written by Proclus, in a great measure from other works of Proclus himself, and particularly from his very elegant and scientific commentaries on the Timæus of Plato. So that I trust the loss is in some measure supplied; though I am sensible, very inadequately, could it be compared with the book which was written by a man of such gigantic powers of mind as Proclus, and who had also sources of information on the subject, which at the present period, it is impossible to obtain.
A translation of the Elements of Theology is added in order to render the treatise On the Theology of Plato, more complete, and to assist the reader who wishes to penetrate the depths of that most abstruse and sublime work; for the former elucidates, and is elucidated by the latter.
In translating the treatise of Proclus On Providence and Fate, I had great difficulties to encounter, as the original Greek is lost, and nothing but a Latin translation, which Fabricius observes, is _all but barbarous_, remains. If the reader compares that translation with mine, he will at once acknowledge the truth of my remark. Indeed, _that_ translation is in some parts so barbarous, that nothing but an intimate acquaintance with the writings of Proclus, and the philosophy of Plato could enable any one to render them intelligible in another language. The same observation is partially applicable to the translation of the Extracts from two other treatises of Proclus.
The Greek text of Proclus abounds with errors, so that the emendations which I have made, and the deficiencies which I have supplied in this volume, amount to more than four hundred. And the Latin translation of Portus is so very faulty, as to be almost beyond example bad.
Having discovered this to be the case, and having in so many places corrected the original, I scarcely think that any of my critical enemies will be hardy enough to say, that any part of this volume was translated from the Latin, where the Greek could be obtained. As I am conscious however, that in what is now offered to the public, I had no other view than to benefit those who are capable of being benefited by such sublime speculations; that wishing well to all mankind, and particularly to my country, I have laboured to disseminate the philosophy and theology of Plato, as highly favourable to the interests of piety and good government, and most hostile to lawless conduct and revolutionary principles; and that I have done my best to deserve the esteem of the wise and worthy part of mankind, I am wholly unconcerned as to the reception it may meet with from the malevolent, though I wish for the approbation of the candid critics of the day. For in all my labours I have invariably observed the following Pythagoric precept: “Do those things which you judge to be beautiful, though in doing them you should be without renown; for the rabble is a bad judge of a good thing.”[65] CONTENTS of THE CHAPTERS OF BOOK I.
CHAPTER I.
The Preface, in which the scope of the treatise is unfolded, together with the praise of Plato himself, and of those that received the philosophy from him.
CHAPTER II.
What the mode of the discussion is in the present treatise, and what preparation of the auditors of it is previously necessary.
CHAPTER III.
What a theologist is according to Plato, whence he begins, as far as to what hypostases he ascends, and according to what power of the soul he particularly energizes.
CHAPTER IV.
The theological types or forms according to all which Plato disposes the doctrine concerning the Gods.
CHAPTER V.
What the dialogues are from which the theology of Plato may especially be assumed; and to what orders of Gods each of these dialogues refers us.
CHAPTER VI.
An objection against collecting the Platonic theology from many dialogues, in consequence of its being partial, and distributed into minute parts.
CHAPTER VII.
A solution of the before mentioned objection, referring to one dialogue, the Parmenides, the whole truth concerning the Gods according to Plato.
CHAPTER VIII.
An enumeration of the different opinions concerning the Parmenides, and a division of the objections to them.
CHAPTER IX.
A confutation of those who assert that the Parmenides is a logical dialogue, and who admit that the discussion in it is argumentative, proceeding through subjects of opinion.
CHAPTER X.
How far they are right who assert that the hypotheses of the Parmenides are concerning the principles of things, and what is to be added to what they say from the doctrine of our preceptor [Syrianus.]
CHAPTER XI.
Many demonstrations concerning the conclusions of the second hypothesis, and of the division of it according to the divine orders.
CHAPTER XII.
The intention of the hypotheses, demonstrating their connexion with each other, and their consent with the things themselves.[66] CHAPTER XIII.
What the common rules concerning the Gods are, which Plato delivers in the Laws. And also concerning the hyparxis of the Gods, their providence, and their immutable perfection.
CHAPTER XIV.
How the hyparxis of the Gods is delivered in the Laws, and through what media the discourse recurs to the truly existing Gods.----How the providence of the Gods is demonstrated in the Laws, and what the mode of their providence is according to Plato.[67] CHAPTER XV.
Through what arguments in the same treatise [the Laws] it is demonstrated that the Gods provide [for all things,] immutably.
CHAPTER XVI.
What the axioms are concerning the Gods which are delivered in the Republic, and what order they have with respect to each other.
CHAPTER XVII.
What the goodness of the Gods is, and how they are said to be the causes of all good; and that evil according to every hypostasis is itself adorned and arranged by the Gods.
CHAPTER XVIII.
What the immutability is of the Gods; where also it is shown what their self-sufficiency, and firm impassivity are; and how we are to understand their possessing an invariable sameness of subsistence.
CHAPTER XIX.
What the simplicity is of the Gods; and how that which is simple in them appears to be various in secondary natures.
CHAPTER XX.
What the truth is in the Gods; and whence falsehood is introduced in the participations of the Gods by secondary natures.
CHAPTER XXI.
From the axioms in the Phædrus concerning every thing divine [it follows] that every thing divine is beautiful, wise, and good.
CHAPTER XXII.
A discussion of the dogmas concerning the goodness [of the Gods,] and an investigation of the elements of the good in the Philebus.
CHAPTER XXIII.
What the wisdom of the Gods is, and what elements of it may be assumed from Plato.
CHAPTER XXIV.
Concerning divine beauty, and the elements of it, as delivered by Plato.
CHAPTER XXV.
What the triad is which is conjoined with the good, the wise, and the beautiful, and what auxiliaries to the theory of it, Plato affords us.[68] CHAPTER XXVI.
Concerning the axioms delivered in the Phædo,[69] respecting an invisible nature. What the divine nature is. What the immortal, and the intelligible[70] are; and what order these possess with reference to each other.
CHAPTER XXVII.
What the uniform and indissoluble are, and how sameness of subsistence [and the unbegotten are] to be assumed in divine natures.
CHAPTER XXVIII.
How paternal, and how maternal causes are to be assumed in the Gods.
CHAPTER XXIX.
Concerning divine names, and the rectitude of them as delivered in the Cratylus.
CONTENTS OF THE CHAPTERS OF BOOK II.
CHAPTER I.
A method leading to the superessential principle of all things, according to the intellectual conception of _the one_ and multitude.
CHAPTER II.
A second method unfolding the hypostasis of _the one_, and demonstrating it to be exempt from all corporeal and incorporeal essences.
CHAPTER III.
Many arguments in confirmation of the same thing, and evincing the irreprehensible hypothesis of _the one_.
CHAPTER IV.
A confutation of those who say that the first principle is not according to Plato above intellect, and demonstrations from the Republic, the Sophista, the Philebus, and the Parmenides, of the CHAPTER V.
What the modes are of ascent to _the one_ according to Plato; and that the modes are two, through analogy, and through negations.
Likewise, where Plato treats of each of these, and through what cause.
CHAPTER VI.
By what, and by how many names Plato unfolds the ineffable principle, and why he unfolds it by such and by so many names. And how these names accord with the modes of ascent to it.
CHAPTER VII.
What the assertions are in the Republic concerning the first principle, through its analogy to the sun; where also it is shown, how it is celebrated as the good, and as the most splendid of being. How the sun is the offspring of the good; and that according to each order of divine natures, there is a monad analogous to the first principle. And how the first principle is the cause of all beings, and is itself prior to power and energy.
CHAPTER VIII.
What Plato in his Epistle to Dionysius says the first king is. And admonitions, that the first God is discussed in that Epistle.
CHAPTER IX.
What the three conceptions are which are delivered [in that Epistle] concerning the first king. How all things are about him. How all things are for his sake. How he is the cause of all beautiful things. What the order is of these conceptions. And from what hypotheses they are assumed.
CHAPTER X.
How in the first hypothesis of the Parmenides, Plato delivers the doctrine concerning _the one_, employing for this purpose negations. And on what account the negations are such and so many.
CHAPTER XI.
How it is necessary to enter on the theory concerning _the one_, through negations. And what disposition of the soul is most adapted to discussions of this kind.
CHAPTER XII.
A celebration of _the one_, demonstrating through negative conclusions that it is exempt from all the orders of beings, according to the order delivered in the Parmenides.
CONTENTS OF THE CHAPTERS OF BOOK III.
CHAPTER I.
That after the discussion in common of the one principle of things, it is requisite to treat of the divine orders, and to show how many they are, and how they are divided from each other.
CHAPTER II.
That the multitude of unities according to which the Gods have their hypostasis, subsists after _the one_.
CHAPTER III.
How many the particulars are which ought to be demonstrated previous to the discovery of the multitude of the divine orders, and an uninterrupted narration of the doctrine of these.
CHAPTER IV.
That all the unities are participable. And that there is only one _truly_ superessential one; but that all the other unities are participated by essences.[72] CHAPTER V.
That the participations of the unities which are nearer to _the one_, proceed into more simple hypostases; but the participations of those that are remote from the one, proceed into more composite hypostases.
CHAPTER VI.
What the natures are which participate of the divine unities, and what the order of them is with respect to each other. And that being indeed, is the most ancient of these; life, the second; intellect, the third; soul, the fourth; and body, the last. And that there are also as many orders of the divine unities.[73] CHAPTER VII.
A resumption of the doctrine concerning _the one_, and a discussion of the biformed principles posterior to _the one_.
CHAPTER VIII.
What the two principles are of all things posterior to _the one_; how Socrates the Philebus calls them bound and infinity; and of what things they are the causes[74] to beings.[75] CHAPTER IX.
What the third thing is which is produced from the two principles.
Why Socrates in the Philebus calls it that which is mixed. That it is nothing else than that which is primarily being.[76] And how this proceeds from the two principles, and from _the one_.
CHAPTER X.
How from images also, it may be inferred, that the first thing which subsists from bound and infinity is being. How this may be demonstrated. And how bound and infinity are twofold; one order of these subsisting in being, but the other existing prior to being.[77] CHAPTER XI.
What the triad is, which Socrates in the Philebus says is inherent in every thing that is mixed.[78] CHAPTER XII.
Concerning the first intelligible triad in common; and how the second triad proceeds analogous to this.[79] CHAPTER XIII.
What the second intelligible triad is. A more accurate account of it, as subsisting from that which predominates, from that which is participated, and from that which characterizes the mixture.
CHAPTER XIV.
What the third intelligible triad is; what that is which predominates, and is participated in this. And at the end, a discourse in common concerning the distinction of the three triads.
CHAPTER XV.
How the intelligible triads are delivered in the Timæus. And many admonitions concerning animal itself, [evincing] that it has the third order in intelligibles.
CHAPTER XVI.
Many demonstrations that eternity subsists according to the middle order of intelligibles.
CHAPTER XVII.
That the one in which eternity abides is the summit of intelligibles.
CHAPTER XVIII.
Concerning all the intelligible orders in common, according to the doctrine of Timæus. And a more accurate account of the peculiarities in the intelligible triads.
CHAPTER XIX.
Concerning intelligible forms, and the doctrine unfolding the peculiarity of them. How likewise they are four, and from what causes they subsist.
CHAPTER XX.
That also from what is said in the Sophista, it is possible to discover the three intelligible orders; viz. in that part of the Sophista, in which it is shown what _the one being_, what _whole_, and what _all_ are.
CHAPTER XXI.
A summary account of what has been said concerning the intelligible triads. And admonitions from Plato that it is possible to divide them into father, power, and intellect.
CHAPTER XXII.
How in the Phædrus it is said that every thing divine is beautiful, wise, and good. What triple elements of each of these Plato delivers. And how from these it is possible to accede to the union and separation of the intelligible triads.
CHAPTER XXIII.
How Parmenides delivers the multitude of Gods in the second hypothesis. And how we should discourse about each order of them, employing for this purpose the conclusions of that hypothesis.
CHAPTER XXIV.
What the first intelligible triad is according to Parmenides.
Whence he begins, and how far he proceeds, teaching concerning it.
CHAPTER XXV.
What the second intelligible triad is. How it is delivered by Parmenides in continuity with the triad prior to it. And how far he produces the discourse concerning it.
CHAPTER XXVI.
What the third intelligible triad is. And how Parmenides unfolds it through the third conclusion.
CHAPTER XXVII.
Concerning the three conclusions in common, through which the three orders of intelligibles are characterized. And how through these it is possible to dissolve the most difficult of theological doubts.
CHAPTER XXVIII.
A celebration of the intelligible Gods, unfolding at the same time the union of intelligibles themselves with the good, and their exempt hyparxis.
CONTENTS OF THE CHAPTERS OF BOOK IV.
CHAPTER I.
What the peculiarity is of the intelligible and intellectual Gods.
How they illuminate imparticipable life, and are in continuity with the intelligible Gods.
CHAPTER II.
How the intelligible and intellectual Gods subsist from the intelligible Gods. And how they communicate with the intelligible Gods.
CHAPTER III.
What the division is of the intelligible and intellectual Gods according to triads. And what the difference is of these triads with respect to the intelligible triads.
CHAPTER IV.
How Socrates in the Phædrus leads us to this order of Gods.
CHAPTER V.
That it is not proper to understand the Heaven, and celestial circulation [celebrated in the Phædrus] as pertaining to sensibles; and many admonitions from the Platonic words themselves, that these are to be referred to the first order of Heaven.
CHAPTER VI.
That the supercelestial place is not simply intelligible; but demonstrations from what is delivered about it [in the Phædrus,] that it is allotted an intelligible order as in intellectuals.
CHAPTER VII.
That the subcelestial arch is the boundary of the intelligible and intellectual Gods, evinced from the peculiarities of it.
CHAPTER VIII.
Why Plato characterizes this order of Gods from the middle which it contains, and delivers the names of the extremes according to the habitude to this middle.
CHAPTER IX.
That Plato delivers the same mode of ascent to the intelligible, as is delivered by initiators into the mysteries.
CHAPTER X.
What the supercelestial place is. How it proceeds from the first intelligibles. How it is supreme in intellectuals. And how Plato demonstrates its prolific power.
CHAPTER XI.
How Plato has indicated the unknown peculiarity of the summit of intelligibles and intellectuals, and why he celebrates it at one and the same time affirmatively and negatively.
CHAPTER XII.
What the negations are of the supercelestial place. That they are produced from the divine orders. What kind of negations also designate the uncoloured, what, the unfigured, and what, the privation of contact.
CHAPTER XIII.
What the things are which Plato affirms of the supercelestial place, and from what intelligible peculiarities, he ascribes to it affirmative signs.
CHAPTER XIV.
What the three deities of the virtues, viz. science, temperance, and justice, are in the supercelestial place; what order they have with respect to each other; and what perfection each of them imparts to the Gods.
CHAPTER XV.
What the plain of Truth, and what the meadow are. What the unical form of intelligible nutriment is. What the twofold nutriment of the Gods is which is distributed from this intelligible food.
CHAPTER XVI.
Many admonitions that the supercelestial place is triadic. And what the signs are of the three hypostases in it.
CHAPTER XVII.
Who Adrastia is. What the sacred law of Adrastia is. That she ranks in the supercelestial place. And on what account she does so.
CHAPTER XVIII.
A summary account of what is said about the supercelestial place, unfolding the peculiarities of it.
CHAPTER XIX.
Demonstrations that the connectedly-containing order is in the intelligible and intellectual Gods. And that it is necessary there should be three connective causes of wholes.
CHAPTER XX.
That according to Plato the celestial circulation is the same with the connective order.
CHAPTER XXI.
How we may obtain auxiliaries from what is said by Plato of the triadic division in the connective deity. And why he especially venerates the union in this triad.
CHAPTER XXII.
What the theology in the Cratylus is concerning Heaven. And how it is possible to collect from it by a reasoning process the middle of the intelligible and intellectual Gods.
CHAPTER XXIII.
That the most divinely-inspired of the interpreters have defined the subcelestial arch to be a certain peculiar order. And that our preceptor has unfolded it in the most perfect manner.
CHAPTER XXIV.
Many admonitions that the peculiarity of the subcelestial arch is perfective, from what Plato has delivered concerning it, and from the souls that are elevated to it.
CHAPTER XXV.
What the triadic division is of the perfective order, which Plato has delivered in the subcelestial arch.
CHAPTER XXVI.
What the elevation is of souls separate from bodies to the intelligible and intellectual triads. What the most blessed _telete_ is. What _muesis_, and _epopteia_ are. What the entire, simple, and unmoved visions are. And what the end is of all this elevation.
CHAPTER XXVII.
How Plato unfolds in the Parmenides, from intelligibles the intelligible and intellectual orders. And what that which is common, and that which is different are, in the theology concerning these.
CHAPTER XXVIII.
How the intelligible and intellectual number proceeds from intelligibles. And in what it differs from intelligible multitude.
CHAPTER XXIX.
How divine number adorns all beings. And what the powers in it are which are symbolically delivered from the division of number.
CHAPTER XXX.
How Parmenides has delivered the feminine and generative peculiarity [of first number] in what he says concerning number.
CHAPTER XXXI.
How we may discover in what is delivered concerning number, the triadic division of the summit of intelligibles and intellectuals.
CHAPTER XXXII.
Whether it is proper to place number prior to animal itself, or in animal itself, or posterior to it.
CHAPTER XXXIII.
Whence Parmenides begins to speak about number. How far he proceeds in what he says about it. And how he unfolds the different orders in it.
CHAPTER XXXIV.
What the unknown is in divine numbers. What the generative is in them. And admonitions of these things from what is elsewhere said by Plato concerning numbers.
CHAPTER XXXV.
How Parmenides delivers the middle order of intelligibles and intellectuals through _the one_, _whole_, and _finite_. And what the peculiarities are of these.
CHAPTER XXXVI.
Whence Parmenides begins to speak about this order. And how far he proceeds in what he says about it. How he likewise unfolds the three monads in it conformably to what is said in the Phædrus concerning them.
CHAPTER XXXVII.
How Parmenides delivers the third order of intelligibles and intellectuals. And how he unfolds the perfective peculiarity, and triadic division of it.
CHAPTER XXXVIII.
An admonition what the union is of the three intelligible and intellectual triads, from the conclusions of Parmenides.
CHAPTER XXXIX.
How many theological dogmas we may assume, through the order of the conclusions delivered by Parmenides in his discourse concerning the intelligible and intellectual Gods.
CONTENTS OF THE CHAPTERS OF BOOK V.
CHAPTER I.
How the intellectual orders proceed from the intelligible and intellectual Gods. And according to what peculiarities they subsist.
CHAPTER II.
What the division is of the intellectual Gods. And the progression according to hebdomads in this order of Gods.
CHAPTER III.
Who the three intellectual fathers are according to Plato. What the three undefiled monads are. And who the seventh deity is, that is co-arranged with the two triads.
CHAPTER IV.
How from the writings of Plato, the procession of the intellectual Gods into seven hebdomads may be collected by a reasoning process.
CHAPTER V.
Who the mighty Saturn is, according to the theology in the Cratylus. And how he is in a certain respect intelligible, and in a certain respect intellectual. In which also, the dogmas are discussed concerning the union of intellect with the intelligible, and its separation from it.
CHAPTER VI.
What the kingdom of Saturn is. In what manner it is delivered by Plato in the Politicus. And of what it is the cause to the world, to the mundane Gods, and to partial souls.
CHAPTER VII.
What the Saturnian life of souls is. And what peculiarities of this circulation the Elean Guest delivers.
CHAPTER VIII.
How souls are said to be nourished by intelligibles. And what the difference is of the nutriment derived from different intelligibles.
CHAPTER IX.
What the orders are which the mighty Saturn causes to preside over wholes. In which also, who the Saturnian intellect is that is delivered in the Gorgias is unfolded.
CHAPTER X.
How this God [Saturn] is peculiarly called by theologists insenescible, or free from old age. And how Plato has delivered this peculiarity of him.
CHAPTER XI.
Who the vivific Goddess is. How she is the collector of the Saturnian and Jovian kingdoms. And what orders she possesses conjoined with both these kingdoms.
CHAPTER XII.
Who the third father in intellectuals is. How he proceeds from the causes prior to him. And that he is the demiurgus of the universe.
CHAPTER XIII.
Demonstrations that the whole demiurgus of the universe, is the third father of the intellectual Gods.
CHAPTER XIV.
An answer to those who say that there are three demiurgi according to Plato, demonstrating through many arguments that the demiurgic monad is arranged prior to the [demiurgic] triad, in the third order of intellectuals.
CHAPTER XV.
That Timæus especially delivers the peculiarity of the demiurgus, by calling him intellect. And that this pertains to the third of the intellectual fathers.
CHAPTER XVI.
How according to another method it is requisite to discover the peculiarity of the demiurgus. And how the demiurgus is called in the Timæus effector and father. In which also, it is clearly shown, where the paternal, where the paternal and at the same time effective, where the effective and paternal, and where the effective only are, according to Plato. And in short, in what effector and father differ.
CHAPTER XVII.
How following Timæus, according to a third method, we may purify our conceptions concerning the demiurgic monad.
CHAPTER XVIII.
A theological explanation of the speech of the demiurgus in the Timæus, distinctly evolving our conceptions about the demiurgic energy.
CHAPTER XIX.
What the second speech of the demiurgus is to divisible souls. In what it differs from the former. And how in this all the measures of the life of souls are defined.
CHAPTER XX.
A summary of all that is said about the demiurgus, following the doctrine of Timæus.
CHAPTER XXI.
Admonitions from what is said in the Cratylus, that Plato attributes fabrication to Jupiter.
CHAPTER XXII.
Admonitions from what is said in the Cratylus of the fabrication of Jupiter. In which also the concord is demonstrated of the theology from names, with the arrangement of the demiurgus in the Timæus.
CHAPTER XXIII.
Admonitions of the fabrication of Jupiter from what is demonstrated in the Philebus. In which also it is shown, what the royal soul, and the royal intellect are.
CHAPTER XXIV.
Demonstrations of the same thing, from what is said in the Protagoras about the political science.
CHAPTER XXV.
An argument shewing that Jupiter is the demiurgus and father of the universe[80] according to Plato, from what is said in the Politicus concerning the twofold circulation [of the universe.]
CHAPTER XXVI.
Admonitions of the same things, from what is said in the Laws concerning analogy, viz. that it is the judgment of Jupiter.
CHAPTER XXVII.
How Jupiter subsists according to cause in animal itself, and how animal itself is in Jupiter.
CHAPTER XXVIII.
How Timæus attributes to the demiurgus the unknown and ineffable.
CHAPTER XXIX.
Why Timæus thinks fit to denominate animal itself, and is of opinion that it may be known, but leaves the demiurgus unknown and ineffable.
CHAPTER XXX.