The Commentaries on the Timaeus of Plato — trans. Thomas Taylor

* Instead of παντος here, the sense evideotly requires that we should read ποιητὸν.

* Father and maker are first apparent in the intelligible and intellectual, and afterwards iu the other orders of Gods.

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is the cause of all essence, and is beyond being, as we may learn in the Republic. What then will Atticus say concerning the paradigm? For it is either prior to the Demiurgus, and in this case, there will be something more ancient and honorable than the good; or itis in the Demiurgus, and the first God will be many things ; or it is posterior to the Demiurgus, and thus the good, which it is not lawful to assert, will be converted to things posterior to itself, and = will intellectually perceive them.

After these men, Plotinus the philosopher, asserts that there is a twofold Demiurgus, one in the intelligible world, but the other the leader and ruler of the universe. And he says rightly. For the mundane intellect is in a certain respect the Demiurgus of the universe. And Aristotle shows that this is the first God, denominates it Fate, and calls it by the name of Jupiter. But again, there is an exempt father and maker, which Plotinus places in the intelligible, calling every thing between ἐδ one and the world, the intelligible. For there, according to him, the true heaven, the king of Saturn, and the Jovian intellect subsist. Just as if some one should say, that the spheres of Saturn, Jupiter, and Mars, are in the heavens. For the whole intelligible is one many, and is one intellect comprehensive of many intelligibles. Plotinus therefore philosophizing asserts these things,

Just as if some one should say, that the spheres of Saturn, Jupiter, and Mars, are in the heavens. For the whole intelligible is one many, and is one intellect comprehensive of many intelligibles. Plotinus therefore philosophizing asserts these things,

Amelius, however, makes a threefold Demiurgus, three intellects, and three kings, one being him that exists, another him that possesses, and the third him that sees. But these differ, because the first intellect, indeed, is tru/y that which itis. The second, is the intelligible which is in it, but has the intelligible prior to itself, participates entirely of it, and on this account is the second intellect. But the third, is also the intelligible which it contains ; for every intellect is the same with its conjoined intelligible; but it possesses the intelligible which is in the second, and sees the first intellect. For by how inuch greater the interval is, by so much the more obscure is that which is possessed. He supposes, therefore, that there are these three intellects and Demiurgi, and says that with Plato there are three kings, and with Orpheus also three, Phanes, Heaven, and Saturn. And he who, according to him, is especially the Demiurgus, is Phanes. It is worth while, therefore, to observe to him, that every where Plato is accustomed to recur from multitude to the unities, from which the order in the many proceeds, Or rather, prior to Plato, unity always precedes multitude according to the arrangement itself of things. And every divine order originates from a monad. . For it is necessary, indeed, that divine number should proceed from the triad ;

Tim. Plat. Vou... I. 2K

p. 458

but the monad is prior to the triad. Where, therefore, is the demiurgic monad, in order that the triad may procced from it? How likewise is the world one, unless it was fabricated by one cause? For it is by a much greater priority necessary that the cause itselfshould be united, and be monadic, in order that the world may become only begotten. Let there then be three Demiurgi; but who is the one Demiurgus prior to the three? For no one of the divine orders originates from multitude. Farther still, if the paradigm is one, and the world is one, how is it possible that there should not also be one Demiurgus prior to the many, who looks indeed to the one paradigm, but makes the world to be only begotten ? Hence, it is not proper that the demiurgic number should originate from a triad, but from a monad.

Hence, it is not proper that the demiurgic number should originate from a triad, but from a monad.

After Amelius, Porphyry thinking to accord with Plotinus, calls the supermundane soul the Demiurgus, but the intellect of it to which it ix, converted, animal itself, so as to be according to him the paradigm ofthe Demiurgus; whom itis worth while to ask, in which of his writings Plotinus makes soul to be the Demiurgus. How, likewise, is this conformable to Plato, who continually denominates the Demiurgus a God and intellect, but never calls him soul? ILow also does he call the world a God? How does the Demiurgus proceed through all mundane natures? For all things do not participate of soul, but all things partake of the demiurgic providence, And divine production, indeed, Is able to generate intellect and Gods, but soul is not naturally adapted to produce any thing above the psychical order. 1 omit to say that this very thing itself requires much confirmation, whether Plato knew that there is a certain imparticipable® soul.

In the next place, therefore, the divine Jamblichus has written much against the opinion of Porphyry, and has subverted it as being Plotinian; but delivering his own theology, he calls the whole intelligible world the Demiurgus; so that from what has been said, it is evident that he asserts the same thing as Plotinus,— He says, therefore, in his Commentaries, ** Thus we call that which is truly cause, and the principle of generated natures, and the intelligible paradigms of the world, the intelligible world. Such causes, likewise, as we admit to have an existence prior to all things in nature, these, the demiurgic God, whom we now investigate, comprehending in one, possesses inhimself.” If, therefore, in what is here said, he intends to signify that in the Demiurgus all things subsist demiur-

+ i.e. A soul which is not consubsisteut with body.

p. 259

gically, and being itself, and the intelligible world, he speaks conformably both to himself, and to Orpheus who says:

For in Jove’s ample dwelling all things lie,
And in Jove’s belly they together flow.