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

For he denominates the causes demiurgic, as also he had before said, “ Every thing generated is generated by a cause,” and adds, “ /Vhen therefore an artificer, &c.” Hence the Demiurgus is an intellectual God, exempt from all the Demiurgi. If,

• * For avrny in this place, it is obviously requisite to read avroy.
• * i.e. He dwells eternally in the highest intellectual splendor.
• * Instead of πως yap δημιουργικης κι Δ.» here, it is requisite to read rns yap «. A.

Afier ro δὲ των ὁλων pepixws, it is necessary to supply the words, ro δε των μέρων oducws, in order to render the division complete.

* For rpcados here, we must read μοναδοε.

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however, he was the first among the intellectual Gods, he would alone abide in his own accustomed manner: for this is the illustrious property of the first. If he was the second, he would be particularly the cause of life. But now, when he generates soul, he energizes with the Crater [i.e. with Juno}, but when he generates intellect, he energizes by himself. Hence he is no other than the third of the intellectual fathers. For his illustrious and principal work is to produce intellect, and not to fabricate body. For he produces body not alone, but together with necessity ; but he produces intellect through himselt. Nor does his principal work consist in producing soul: for he generates soul together with the Crater. But he alune by himself gives subsistence to intellect, and causes it to preside over the universe.

Nor does his principal work consist in producing soul: for he generates soul together with the Crater. But he alune by himself gives subsistence to intellect, and causes it to preside over the universe.

Existing, therefore, as the producer of intellect, he very properly has an intellectual order. Hence also he is said by Plato to be both maker and father, and neither father alone, nor maker alone, nor again father and maker. For the extremes indeed, are father and maker; the former possessing the summit of intelligibles, and being prior to the royal series [1. ὁ. to Phanes, Night, Heaven, Saturn, Jupiter, and Bacchus]; but the latter possessing the end of the [intcllectual]order. And the former being the monad of paternal deity; but the latter being allotted a producing power in the universe. Between both these, however, are father and at the same time maker, and maker and at the same time father. For each of these is not the same; but in one order the paternal, and in another the eflective has dominion. The paternal, however, is more excellent than the (fective. Hence in the media, though both are in each, yet the former’ is more father than maker. For it is the boundary of the paternal depth, * and the fountain of intellectuals. But the second is more maker than father. ΠῸΓ it is the monad, of total fabrication. Hence I think the former is called JZetis, but the latter Afetietes. And the former indeed is seen, but the latter sees, ‘The former also is absorbed, but the latter is replete with the power of the former. And what the former is in intelligibles, that the latter is in intellectuals. For the former is the boundary of the intelligible, but the latter of the intellectual Gods. Concerning the former likewise, Orpheus says,

In a dark cavern these the father made. * Viz. father and at the same time maker. This God also is Phanes or animal itself, and subsists at the extremity of the intelligible order. * For βοῖτον in this place, we must read βνθου.

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But concerning the latter Plato says, “ Of whom I am the Demiurgus and father of works.” In the Politicus likewise, he makes mention of the doctrine of the Demiurgus and father; because with the former [i. e- with Phanes] the paternal is more predominant, but with the latter [i. 6. with Jupiter] the demiurgic. Each ot the Gods however is denominated from his peculiarity, though each is comprehensive of all things. And he indeed who is alone maker, ' is the cause of mundane natures. Ife who is maker and father, is the cause of supermundane and mundane natures. Ile who is father and maker, is the cause of intellectual, supermundane, and mundane natures. But he who is alone father, is the cause of intelligibles, of intellectuals, of supermundane and mundane natures.

Ife who is maker and father, is the cause of supermundane and mundane natures. Ile who is father and maker, is the cause of intellectual, supermundane, and mundane natures. But he who is alone father, is the cause of intelligibles, of intellectuals, of supermundane and mundane natures.

Plato, therefore, admitting a Demiurgus of this kind, suffers him to be ineffable and without a name, as having an arrangement prior to wholes in the portion of the good.” Yor in every order of the Gods, there is that which is analogous to the one. Such therefore is the monad in each world. But Orpheus gives a name to the Demiurgus, in consequence of being moved [i. e. inspired] from thence ; whom Plato himself likewise elsewhere follows. For the Jupiter with him, who is prior to the three sons of Saturn, is the Demiurgus of wholes. After the absorption therefore of Phanes, the ideas of all things shone forth in him, as the theologist says :

Hence with the universe great Jove contains,
Extended wther, heav'n’s exalted plains;

The barren restless deep, and earth renown’d,
Ocean immense, and Tartarus profound ;
Fountains and rivers, and the boundless main,
With all that nature’s ample reaims contain ὁ
And Gods and Goddesses of each degree ;
All that is past, and all that e’er shall be,
Occultly, and in fair connection lies,

In Jove’s wide belly,? ruler of the skies.*

‘i.e. Vulcan.

* viz, The Demiurgus has an arrangement analogous to the good. For as the good is the exempt monad of the intelligible order, so the Demiurgus is the exempt monad of the supermundane order.

? Celestial and sublunary causes and effects, are very properly said by Orpheus to subsist in the belly of Jupiter, because these have a middle subsistence between supermundane and Tartarean natures, just as the belly is in the middle of the body. : ᾿

* These verses are very defective in the original; but the learned reader will find them in a correct state in the Orpheus of Herman.

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Jupiter however, being full of ideas, through these comprehends in himself wholes: which the theologist also indicating adds:

Jove is the first, and last, high-thundering king,
Middle and head, from Jove all beings spring.
Jove the foundation of the earth contains,

And the deep splendor of the starry plains.
Jove is a hing by no restraint confin’d,

And all things flow from Jove’s prolific mind.
One mighty principle which never fails,

One power, one damon, over all prevails,

For in Jove’s royal body all things he,

Fire, night and day, earth, water, and the sky.

Jupiter therefore, comprehending in himselt wholes, produces in conjunction with Night all things monadically and intellectually, according to her oracles, and likewise all mundane natures, Gods,* and the parts of the universe. | Night therefore says to him asking, how all things will be a certain one, and yet each be separate and apart from the rest: