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

light, the collective, and the defensive. It likewise comprehends all these intelligibly, and in an unknown manner, conjoining indeed intellectuals to intelligibles, but calling forth the prolific powers of intelligible*, re- ceiving in itself the plenitude of forms from the intelligible paradigms, and producing its own meadow from the fontal summit which is there. But from the one intellect it gives subsistence to the three virtues, perfects all itself by intelligible impressions, and in its ineffable bosomB receives the whole of intelligible light. At one and the same time also it abides in the occult nature of the intelligible Gods, and proceeds intelligibly from thence, shines forth to the view of intellectuals, and converts and draws upward by ineffable powers all the images of its proper union which it has disseminated in every thing. To this place likewise it is necessary that we should mystically approach, leaving in the earth all the generation- producing life, and the corporeal nature, with which on coming hither we were surrounded as with a wall, but exciting alone the summit of the soul to the participation of total truth, and the plenitude of intelligible nutri- ment.

After this intelligible and unknown triad however, which presides over all the intellectual ' genera, let us survey the triad which connectedly contains the bond of them, intelligibly and at the same time intellectually. For it is necessary that prior to intellect and the intellectual Gods, the - cause of connectedly containing should be in these Gods ; and that this being established in the middle of the intelligible and intellectual order, should extend to all the divine multitudes, all the genera of beings, and

' For it ia necessary to read n,f>«».

all the divisions of the world. For what is it which primarily connects tilings ? If, as some say, the nature of spirit and local motion, body it- self which is connective of other things will require connexion. For every body according to its own composition is dissipable and divisible ; which also the Elean guest indicating to those who make corporeal principles, says that the essence which is so much celebrated by them, is broken and dissipated. Body therefore, is not naturally adapted to be connective of other things, nor even if a power of this kind pertained to bodies, would spirit be able to afford us this power, because it is always defluous and dissipated, and diffusing itself beyond that which bounds<it. But if we suppose that habits and connective forms which are divided about bodies illuminate their subjects with connexion, it is perfectly necessary that they should effect this by being present with them ; but how will these habits and forms connect themselves ? For it is difficult to devise how this can be effected. For these being distributed about material bulks, and di- vided together with their subjects, require a boundary and connexion. But they are not naturally adapted to be bounded or connected from themselves; because they have not an essence self-begotten and self- subsistent. That however, which neither produces nor perfects itself, cannot connect itself. And moreover, every habit, and every material form is alter- motive, and depends on another more ancient cause, and on this account is inseparable from subjects, not being able to verge to itself.

But if abandoning these, we should assert that souls which are incor- poreal and self-begotten, are the first efficient causes of connexion, where shall we place the partible and at the same time impartible nature of souls, that which is mixed from the partible and impartible, that which partici- pates of the genera of being, and that which is divided into harmonic reasons ? For souls indeed, connect bodies and natures, because they participate of an impartible peculiarity ; but they are in want of another connective nature which may impart the first principle of mixture to the genera, and of connexion to divided reasons. For the self-motive nature of souls being transitive, and extended to time, requires that which may connect its one life, and may render it total and indivisible. For the whole which is connective of parts, exists prior to parts ; since the whole

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which consists of parts receives connexion introduced from something different from itself. But if proceeding with the reasoning power beyond souls, we survey intellect, whether the intellect which is participated, or if you are willing, that which is imparticipable and divine, and in short, if we survey at once the intellectual genus of the Gods, if this is primarily connective of beings, we shall find also in this all-various multitude, divi- sions of genera, and as Socrates says, many and blessed visions, and dis- cussive energies. For the separation of divine natures, and the variety of forms, present themselves to the view in intellectuals, and also fabulous sections and generative powers. How therefore, can that which connects be primarily here, where the divisive genus shines forth? And how is it possible that intellectual multitude should not refer to another more an- cient cause the participation of its proper connexion ? For intellectual multitude is that which is primarily connected (since it is that which is primarily divided, and that which requires connexion is divisible, but the indivisible itself is beyond the connective hyparxis), but it is not that which primarily connects. For every thing which is connected, is con- nected by another thing which primarily possesses the power of con- nexion. It is evident therefore, from what has been said, that the con- nective order of beings is established prior to the intellectual Gods.

The intelligible indeed, and occult hyparxis, is ihe supplier of union to all things, as proximately subsisting after the one, and being indivisible and uniform. But connexion is the contraction of multitude into impar- tible communion ; on which account it subsists as secondary to intelligi- bles. For the medium which was there was intelligible, and the united primarily-efficient cause of connexion. The connective however, of in- telligibles and intellectuals, imitates the unific power of intelligibles. For there the three triadic monads were the unions of wholes ; one of them indeed according to transcendency; another according to the middle centre ; and another according to conversion. But in the intelligible and at the same time intellectual orders, these three triads arc the second after those unions, and are con nascent with multitude. Hence one of these triads is collective ; another is connective of multitude ; and another is of a perfective nature. For that which is collected, that which is con-

nee ted, ' and that which is perfected, is multitude. Whether therefore it is intellectual, or supermundane, or mundane, or any other multitude, it is collected, connected, and perfected through these three triads. And when collected indeed, it is elevated to the union of intelligibles, and is firmly established in them. When it is connected, it abides impartible and undissipated in its progeny. And when it is perfected, it receives completion from its proper parts or powers.

Since however, it is necessary that beings abiding, proceeding and returning should enjoy this triple providence, there are indeed three preexistent collective monads, three connective, and three perfective monads. And we do not say this, that on account of the good of secondary natures, first natures are thus divided, and preside over so many orders and powers; but they indeed are always the primary causes of good to things subordinate, while we from inferior natures recur to the causes of wholes. The intelligible therefore, and intellectual triads, perfect things triad ically, and always connect and collect them into union. But the intelligible monads generate without separation and unically, their permanencies, progressions and conversions. With respect to other things however, we have partly spoken, and shall again partly speak concerning them.

Let us therefore speak at present concerning the connective triad. This then, Socrates, in the Phssdrus, calls the celestial circulation. Because indeed, it possesses the middle centre of imparticipable life, and

' For *v«jeoy, k is necesury to read mjnx*/unv.

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is that which is most vital itself of life, he calls it circulation, as compre- hending circularly, and on all sides all other lives, and divine intellections. For on account of this, souls also which are elevated to it, are perfected according, to intellection, and arc conjoined with intelligible spectacles. The circulation of the heaven, however, is always established after the same manner. For it is an eternal, whole, one, and united intelligence. But the circulation of souls is effected through time, subsists in a more partial manner, and is not an at-once-collected comprehension of intel- ligibles. Souls, therefore, are carried round in a circle, and are restored to their pristine state, the celestial circulation always remaining the same. Because, however, it gives completion to the bond of the intelligible and intellectual Gods, and connects all the orders in their abiding, pro- ceeding, and returning, Socrates calls it celestial. For Timoeus says, that this [sensible] heaven also, compresses on all sides the elements ttmt are under it, and that on this account, no place is left for a vacuum. As, therefore, the apparent heaven is connective of all things that are under it, and is the cause of continuity, coherence and sympathy, (for the intervention of a vacuum would interrupt the continuity of things, and the subversion of, this continuity would destroy the sympathy of bodies) thus also that intellectual heaven, binds all the multitudes of beings into an impartible communion, illuminating each with an appro- priate portion of connexion. For intellect participates of the connective cause in one way, the nature of soul in another, and a corporeal state of being in another. For through the highest participation of connexion, intellect is impartible; but through second measures of participation, soul is partible and impartible, according to one mixture ; and through an ultimate diminution, bodies possessing a partible hypostasis, at the same time remain connected, and do not in consequence of being dissi- pated perish, but enjoy their own division and imbecility. The whole of the connective triad therefore, is denominated heaven according to the hyparxes of itself; but the breadth of life which is spread under it is called circulation. For in things apparent to sense, the period of the heavens is motion, and is as it were the life of body.

Proc.

Vol. I.

If however it be requisite to discover the triadic nature of it •from what has been laid down, we must employ the mode of analogy. Since therefore Plato himself calls the back of the heaven one thing, and its profundity another, it is evident that the celestial arch is the third thing; for the arch which is under this, he directly calls subcelestial. But as we say that the supcrcelestial place is established above the back of the heaven, so likewise we must grunt that the subcelestial is different from the celestial arch. For the heaven is bounded, supernally indeed by the back, but beneath by the arch. And it is comprehended indeed by the supercelestial place, but it comprehends the subcelestial arch. It is evident therefore from these things, that the heaven presents itself to our view as triadic, according to its back indeed, connectedly containing all things in one simplicity ; but according to its arch bounding the whole triad ; and according to its profundity, itself proceeding into itself, and constituting the middle breadth of connexion and coherence. The back however, of the whole celestial order, is an intelligible deity, being perhaps allotted from hence this appellation. But it is intelligible as in the connective triad, externally compressing, and connectedly compre- hending all the kingdom of the heaven. It likewise imparts to all the Gods by illumination a uniform and simple comprehension of secondary natures, and is supernally filled with intelligible union. Hence also, divine souls being led through all the celestial profundity, stand indeed on the back of the heaven, but the circulation carries them round as they stand ; and thus they survey what is called the supercelestial place. The station therefore, is the establishment of souls in the intelligible watch tower of the heaven, extending to souls sameness, undefiled power, and undeviating intellection. But the circumduction is the participation of a life full of vigour, and the most acute energy. And the common

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CHAP% XXI. OF PLATO.