The Theology of Plato, in six books — trans. Thomas Taylor
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of an intellectual] life. But according to this more physical circulation, and which is known to every one, Fate and connate desire move the universe.
Jupiter, however, is the cause of this motion esemptly, who gives Fate and an adscititious life to the world. These things, therefore, being demonstrated by us, let us consider what the particulars are which are asserted of the God who moves the world according to the other period. And they are these; " that the world indeed at another time is conjointly governed by another divine cause, again acquiring life, and receiving a renovated immortality from the demiurgus." It is obvious, therefore, to every one, that the Elean guest says, that the God who moves the universe according to the Saturnian period, supplies it with life, and imparts to it a renovated immortality, and that he clearly calls him the demiurgus. Hence, if it is Jupiter who conjointly governs that
CHAP. XXV.
OF PLATO.
period, as has been demonstrated, he will be the demiurgus of the world, and the supplier of immortality. And what occasion is there to say much on the subject ? For if the same God is the cause of life, and is denominated the demiurgus, again the Cratylus will present itself to us, and Jupiter according to this will be the same with the demiurgus. For life accedes to all things from Jupiter, as it is asserted in that dialogue. Moreover, in what follows, as Timteus calls the cause of the . circulation of Fate, demiurgus and father, after the same manner the Elean guest denominates this cause, and also calls it the maker. " For the world," says he, " revolves, remembering the doctrine of the demiurgus and father." Properly, therefore, do we denominate the whole of this period Jovian, because the world moves and convolves itself, according to the doctrine of Jupiter, and the order imparted to it from him. Again, therefore, Jupiter is demiurgus and father. And here also the Elean guest preserves the same order of the divine names as Timaeus. For he does not' call him father and demiurgus, but on the contrary, in the same manner as Timseus, demiurgus and father ; because the demiurgic peculiarity in him is more manifest than the paternal deity. These things, however, have been copiously investigated before ; and it has been shown in what respect the demiurgic is different from the paternal genus, how they are complicated with each other,* where the paternal subsists essentially, but the demiurgic according to cause, and where again, the demiurgic subsists essentially, but the paternal, according t respect the demiurgic is different from the paternal genus, how they are complicated with each other,* where the paternal subsists essentially, but the demiurgic according to cause, and where again, the demiurgic subsists essentially, but the paternal, according to participation.
■ For uu ymf it if oecemry to read ov yaj. * For i* **)*>s, it it requisite to read n>
p. 384
CHAPTER XXVI.
It will remain, therefore, that we should make mention of what is written in the Laws concerning Jupiter. For perhaps in them alto it will appear that Plato assigns the same order to the demiurgus and to Jupiter. As the equalities therefore, according to which polities are adorned, are twofold, and the one polity indeed proposes the equal according to number, and proceeds through things which differ from each other according to an equal law ; but the other embraces in all things, the equality winch is according to desert; and also, since equality subsists according to ratio, — this being the case, each of these equalities exists in the providence of the world. For the essence of the soul, indeed, is primarily divided by its fabricator by the equality according to ratio ; but it is also consummately filled with the remaining middles, and bound with them through the whole of itself. The several bodies [of the world] likewise, participate of a certain common essenoe, m the fabrication of things ; and on this account they are allotted the equality which is according to number. But all things are arranged and adorned through the best of analogies, and the demiurgus according to this inserts both in wholes and parts, an indissoluble order in the universe, and an adaptation of tliem to each other.
This equality, therefore, the Athenian guest exhorts his citizens particularly to honour, in consequence of assimilating his city to the universe. He also says that it is a thing of this kind, but that it is not likewise easy for every one to perceive the most true and excellent equality ; for it is the judgment of Jupiter. What therefore is the cause on account of which the Athenian guest asserts this analogy to be the judgment of Jupiter? What other cause can we assign than its contributing to the perfection of the world, and its power and dominion in
CHAP. XXVI.
OF PLATO.
p. 385
the fabrication of wholes ? For that which gives an orderly distinction to the genera of causes, contrives the most beautiful bond of them, and weaves together one order from wholes, is according to Timâeus the power of this analogy.
P. XXVI.
OF PLATO.
p. 385
the fabrication of wholes ? For that which gives an orderly distinction to the genera of causes, contrives the most beautiful bond of them, and weaves together one order from wholes, is according to Timâeus the power of this analogy. For it established soul in the middle (of the universe) analogous to intellect and a corporeal nature. For soul is the middle of an impartible and partible essence. And by how much it surpasses a partible, by so much it falls short of an impartible hypostasis. The power of this analogy, however, binds the soul from double and triple ratios, and connects the whole of it proceeding from and at the same time returning to (its principles,) by the primary and self-motive boundaries of equality. It likewise constitutes the corporeal series from the four first genera. And it adapts indeed the extremes to each other through the middles, but mingles the middles according to the peculiarity of the extremes. It reduces, however, all things to one world, and one indissoluble order connectedly comprehended in the universe. If, therefore, we acknowledge that this equality has dominion in the whole fabrication of things, the best of analogies is the judgment of the demiurgus, and according to the decision of him who generated wholes it is allotted that great dominion in the fabrication of the universe, 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 adorns the city which is assimilated to the universe, by this analogy.
Proc.
Vol. I.
3 C
ON THE THEOLOGY
BOOK V
CHAPTER XXVII.
Fbom 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 an hypostasis to it after the demiurgus.
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