Proclus' Theology of Plato (Six Books) — trans. Thomas Taylor (1816)

And confonnably to these, the intelligible and intellectual powers sub* sist; one indeed, by its very essence producing the life of secondary na- tures, according to a certain intelligible comprehension ; but another being connective of every thing which is divided, and imparting by illu- mination the intelligible measure to those natures that relinquish the one union [of all things ;] and another supplying all things with figure, and form and perfection. The intelligible and intellectual orders of the Gods, therefore, are generated according to all the intelligible causes. From power indeed, being allotted the peculiarity of progression ; but from life receiving the portion of being which is suspended from them. For life is conjoined with power; since life is of itself infinite, all motion

' It it necessary to supply in this place in the original, ntyn Sm.

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having infinity consubsistent with its nature, and the power of infinity, is generative of the whole of things. But from the triadic hypostasis of in- telligible*, they receive a distribution into first, middle and last. For it is necessary that nil things should be detained by a triadic progression, and that this should be the case prior to all [other] things with the intelli- gible and at the same time intellectual genera of Gods. For because they subsist as the middle of wholes, and give completion to the bond of the first orders, according to their summit indeed, they are assimilated to in- telligible*, but according to their extremity, to intellectuals. And they are partly indeed intelligible, and partly intellectual. For every where the progressions of the divine genera are effected through continued simi- litude. And the first of subordinate are united to the ends of preexistent causes. As however, the first and the last in the middle of wholes are both intelligible and intellectual, it is necessary there should be a connec- tive medium of these, according to which medium the peculiarity of these Gods is principally apparent. For that which is intelligible and at the same time intellectual, in one part indeed is more abundant than, but in another equally communicates with both these. From these things, therefore, the continuity of the progression of the divine orders appears to be admirable. For the extremity of intelligibles indeed was intellec- tual, yet as in intelligibles. But the summit of intelligibles and at the same time intellectuals, is intelligible indeed, yet it possesses this peculiarity vitally. And again, the end of intelligibles and at the same time intel- lectuals, is intellectual, but it is vitally so. But the beginning of intel- lectuals, is intelligible, and presides over the intellectual Gods, yet it has the intelligible intellectually. And thus all the divine genera are allotted an indissoluble connexion and communion, an admirable friendship, and well-ordered diminution, and a transcendency, partly coordinate and partly exempt. That which proceeds too, is always in continuity with its producing cause ; and secondary natures together with a firm esta- blishment in their causes, make a progression from them. There is likewise one series and alliance of all things ; secondary natures always subsisting from those prior to them, through similitude. After what manner, there- lore, the intelligible and at the same time intellectual Gods, unfold them-

Chap. Iii. of Plato. J29

selves into light from the intelligible Gods, may through these things be recollected.

In the next place, let us show how they are divided in their progres- sions, and what difference the triads of these Gods are allotted with respect to the intelligible triads. These Gods, therefore, are also divided triply, after the above mentioned manner ; being conjoined indeed to the intelligible, through their summit ; but to the intellectual through their end ; and through the middle bond of the extremes, being allotted the peculi- arity of each equally, and extending to both the intelligible and intellec- tual genera of Gods, as the centre of these two-fold orders, uniformly containing the communion of wholes. They are likewise divided triply t because in these all things, vis. essence, life, and intellect, are vitally, in the same manner as they are intelligibly in the Gods prior to them, and intellectually in the Gods that derive their subsistence from these. And essence indeed is the intelligible of life; but life is the middle and at the same time the peculiarity of this order ; and intellect is the extremity, and that which is proximately carried in intellectuals as in a vehicle. AH things therefore subsisting in these Gods, there will be a division of them into first, middle, and last genera. And in the third place, they are di- vided triply, because it is necessary that life should abide, proceed, and be converted to its principles; since of beings, the first triad was said to establish all things, and prior to other tilings the second triad. Eternity, therefore, abides stably in the first triad. But the triad posterior to this, is the supplier to wholes [and therefore to all things,] of progression, mo- tion, and life according to energy. And the third triad is the supplier of conversion to the one, and of perfection which convolves all secondary natures to their principles. Hence it is necessary that the intelligible and

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230 on the Theology Book Iv

at the same time intellectual Cods, should primarily participate of these three powers, and should abide indeed in the summit of themselves ; but proceeding from thence, and extending themselves to all things, should again be converted to the intelligible place of survey, and conjoin to the beginning of their generation the end of their whole progression.

The intelligible and at the same time intellectual Gods therefore are, as I have said, triply divided. And essence indeed is that which ranks as first in them, but life is the middle, and intellect the extremity of them. Since however, each of these tnree is perfect, and participates of the in- telligible monads, I mean of the essence which is there, of intelligible life, and of intelligible intellect, they are tripled according to the participation of primarily efficient causes. And the intelligible of life indeed possesses essence, intellect, and life intelligibly ; but the intelligible and intellectual of it, possesses essence, life and intellect, intelligibly and at the same time intellectually ; and the intellectual of it possesses these intellectually and intelligibly. ' And every where indeed, there is a triad in each of the sec- tions, but in conjunction with an appropriate peculiarity. Hence three intelligible and at the same time intellectual triads present themselves to our view, which are indeed illuminated by the divine unities, but each of them contains an all-various multitude. For since in intelligibles, there was an all-powerful and all-perfect multitude, how is it possible that this multitude should not in a much greater degree, be evolved and multiplied, in the Gods secondary to the intelligible order, according to the prolific cause of them ? Each triad therefore comprehends in itself a multitude of powers, and a variety of forms, producing intelligible multitude into energy, and unfolding into light the generative infinity of intelligibles. And we indeed, being impelled from the participants, discover the pecu- liarity of the participated superessenliat Gods. But according to the order of things, the intelligible and intellectual monads generate about themselves essences, and all lives, and the intellectual genera. And through these, they unfold the unknown transcendency of themselves,

■ In the original, after *eu mm in this sentence, it is necessary to supply w^ro; uu rsrp»f, t» h ttffw. A»d after votpm, it is also requisite to supply not vsijrwj, as in the abore translation.

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Chap. Iii. of Plato. 231

preserving by itself the preexistent cause of the whole of things. There are however, as we have said, three intelligible triads. And there are also three triads posterior to these, which appear to be tripled from them, according to their prolific perfection.

But it is necessary that the peculiarity of the intelligible, and also of the intelligible and at the same time intellectual triad, should be defined according to another mode. For in the intelligible order indeed, each triad had only the third part of being ; for it consisted of bound, and in- finity, and from both these. But this was essence indeed in the first triad, intelligible life in the second, and intelligible intellect in the third. The natures however prior to these were unities and superessential powers, which give completion to the whole triads. But in the intelligible and at the same time intellectual order, each triad has essence, life and intellect; one indeed intelligibly and at the same time intellectually, but more in- telligibly, so far as it is in continuity with the first intelligibles ; but ano- ther intellectually and intelligibly, but more intellectually, because it is proximately carried in intellectuals; and another according to an equal part, as it comprehends in itself both the peculiarities. Hence the first triad, that we may speak of each, was in intelligibles, bound, infinity, and essence ; for essence M as that which was primarily mixed. But here the first triad is essence, life and intellect, with appropriate unities. For es- sence is suspended from the first deity [of this triad,] life from the second, and intellect from the third. And these three superessential monads, unfold the monads of the first triad. But again, the second triad after this, was in the intelligible order, a superessential unity, power, and intelligible and oc- cult life. Here however, essence, life and intellect are all vital, and are sus- pended from the Gods who contain the one bond of the whole of this or- der. For as the first unities were allotted a power unific of the middle genera, so the second unities after them, exhibit the connective peculia- rity of primarily efficient causes. After these therefore, succeeds the third triad, which in the intelligible order indeed was unity, power, and intelligible intellect ; but here it consists of three superessential Gods, who close the termination of the intelligible and at the same time intellectual Gods, and begird all things intellectually, I mean essence, life and intellect.

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They are likewise the suppliers of divine perfection, • imitating the all- perfect intelligible triad, just as the connectedly containing Gods imitate the intelligible measure, and the Gods prior to these, the generative cause of intelligibles. The three intelligible therefore, and at the same time in- tellectual triads, are thus generated, and are allotted such a difference as this, with respect to the intelligible triads.

Again however, returning to Plato, let us accord with him, and exhi- bit the science which preexists with him concerning each of these triads. And in the first place, let us assume what is written in the Phsedrus, and survey from the words themselves of Socrates, how he unfolds to us the whole of the orderly distinction of these triads, and the differences which it contains. In the Pheedrus therefore, there are said to be twelve lead- ers who preside over the whole [of mundane concerns,] and who conduct all the mundane Gods, and all the herds of daemons, and convert them to the intelligible nature. It is also said that Jupiter is the leader of all these twelve Gods, that he drives a winged chariot, adorns and takes care of all things, and brings all the army of Gods that follow him, first indeed to the place of survey within the heaven, and to the blessed spectacles, and discursive energies of the intelligibles which are there But in the next place Jupiter brings them to the subcelestial arch which proximate- ly begirds the heaven, and is contained in it, and after this to the heaven itself, and the back of heaven ; where also divine souls stand, and being borne along together with the heaven, survey all the essence that is beyond it. Socrates further adds, that prior to the heaven there is what is called the supercelestial place, in which true and real essence, the plain of truth,

' For nAnwmi it k neccmry to read nAuontr*;.

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the kingdom of Adrastia, and the divine choir of virtues subsist, and that souls being nourished through the intellection of these monads, are hap- pily affected, following [in their contemplation} the circulation of the heaven.

These things therefore, are asserted in the Phsedrus, Socrates being clearly inspired by divinity, and discussing mystic concerns. It is ne- cessary however, prior to other things, to consider what the heaven is of which Socrates speaks, and in what order of beings it is established. For having discovered this, we may also survey the subcelestial arch, and the supercelestial place. ' For each of these is assumed according to habitude towards the heaven ; the one indeed being primarily placed above it, but the other being primarily arranged under it