W ith respect to the Crater however, let us see what it is, w hat order it possesses with reference to the Demiurgus, and what are the particulars of which it is the cause to souls. Tor there is much discussion concerning this, ami it deserves the most ample consideration. The above-mentioned Theodoras therefore, makes a twofold Crater, and asserts that the mixture is one of these. Tor the second Crater, according to him, is the mixture ; but the other Crater consists of the portions of tin* mixture, v iz. the soul of the universe, the souls of the celestial (iods, and our souls. Tor he calls soul itself the first Crater, this being the universal soul ; but he denominates the Crater and at the same time the mixture, the second Crater; though Plato speaks of one Crater, and in it mingles all souls, some primarily, and others secondarily, but makes no mention whatever of a second Crater, nor of a mixture in it. Tor if there was a second Crater, what occasion would there be for the use of the first, m the generation of our souls ? I wonder therefore, that the most laborious Alliens, should sa\ that he found in the I’imams a twofold Crater, since it is usual with him to follow strictly tin* words of Plato. At the same time however, in interpreting the Pha-drus, lit> makes mention of the twofold Crater. Hut according to the divine Iumlilichus, the Crater is the one vivilie cause, comprehensive of the whole of life, and colh-etiv e of it; itself sustaining itself, liy certain demiurgic reasons, which pervade through all life, and through the whole psychical orders, Imt allotting to each soul in its proper order, appropriate measures of connexion ; allotting to some from the beginning first measures, through the first mixture, Imt secondary measures, to those that have been again minified. Tor such as is the order which they have with reference to each other, sin h also is the progression which they are allotted from the Crater, receiving from thence the boundaries of life. Such therefore, are the dogmas which wc have received from these men.
Our preceptor however, surveying real lieings from on high, as from a watchtower, and following the narration of theologists, places in the father himself and Demiurgus of wholes, a prolific power, according to which imitating the intelligible God, lie possesses both a maternal and paternal cause with reference to the mundane Gods, being himself the source of essence, of life, and of form.
p. 376
PROCLUS ON TIIE
[book V.
Since however, it is necessary 1 there should he a definite and separate cause of the psychical life, fabricating in conjunction with the Demiurgus the whole world, ami generating all the psychical essence, this cause, he says, is delivered to us through the Crater. lie adds, that theologies arcanelv asserting that which they assert,have devised marriages am! offspring of the Cods, through which they obscurely signify the kindred communion of progeny in the Cods ; but that Plato mythologically introduced mixtures and corn-mixtures, assuming the genera of Iw ing instead of seeds, but mixture instead of marriage. For souls indeed, according to tin* being which is in them, were produced by the Demiurgus; but according to the life which is in them, from the Crater. For this is the vivific cause of essential life. Since however, they art in a greater degree lives than beings, and are allied to the vivilic order; on this account, the mixture originated from the Demiurgus, but is perfected in the Crater. For this on all sides comprehends in itself the genera of soul", and generates them in conjunction with the Demiurgus. These therefore are four, vi/. lie who mingles, tin* Crater, the things mingled, and the mixture. And the first indeed, has the ordi r of father; the second is generative, and definitive of the form of souls ; the third, proceeds from both, but in a greater degree from the father ; and the fourth is formalized, according to the generative cause, so as to become one thing, through the Crater.
llut if it lx- requisite to develop the conceptions of our preci ptor on this subject, it must be observed that as the vivilic deity,* comprehends in itself all the fountains of life, viz. such as are generative of souls, and of tin* da-moniacal order, such as bring forth the angelic series, and such as produce nature in the last of things,—one certain vivilic deity * proceeds from it, which is the fountain of all the progression and gem ration of souls, and w hich being co-arranged with the Demiurgus, produces together with him, the whole psychical order, every supermundane ami mundane soul, and proceeds to all things, and vivifies the whole world. Orpheus celebrates this vivilic deity as equal to the Demiurgus, and connecting and conjoining it with him, makes it to be the one mother of all the tilings of w hich Jupiter is the father. But Plato calls it the Crater, as being the fountain of the psychical life. For this Crater receives the generative < nergy of the father of souls, and according to this the form of souls receives its specific distinction; whence also this form is called a mixture. Jupiter indeed contains in himself a royal soul, as Socrates says in the Philchiis ; but In* likewise contains this fountain, which co-operates with him in the production of tlie psychical order.
* It a rii|uisite here, to supply the word i*«.
*i.e. lUita.
1 i. o. Juno.
nook v.]
TIM.EUS OF PLATO.
p. 377
And the Barbarians call this vivifie cause the fontal soul, which is unfolded into light, together with fontal virtue,' from the intestines of the whole vivilic Coddess, in which the fountains of all life, the divine, the angelic, the d.eit'ouiacal, and the psychical, are contained. But the theologist of the Creeks denominates this \i\ilic cause .luno, who presents herself to the view together with Ye»ta, from the mighty Uhea, who conipreliends in herself all the \i\ ilic powers, and who at last brings forth Nature herself; though he conjoins .luuo with the Demiurgus, as mother with father, and represents her as the source of all the Titanmc division, which is surveyed in souls, according to portions, and the cause of separation, l’lato however assumes the (hater, the mixture and the portions; for the Crater is the cause of the division of the portions, lienee, he docs not divide, till he has disseminated the genera in the Crater.
In short therefore, being impelled by these observations, we say, it is evident that the Crater is difli rent from the Demiurgus. For every when*, lit? who mingles, the Crater, and the things that .are mingled, are distinguished from each other. For it is also evident, that the ( 'rater is ditl'ereut from the Demiurgus, because it is psychogenic, or generative ot soul. For neither in the production of intellect, nor in the fabrication of bodies, is the f i lter assumed, but alone in giv mg subsistence to souls; because mixture is adapted to these, as being of a middle nature. But if the Crater is psychogenic, it is doubtless peculiarly* the cause of souls. And it it is co-ordinate w ith the Demiurgus, lest it should be in want of things posterior to itself, or should haw* smm thing more total than itself, and thus should not bo entirely the cause of all the things, of which the Demiurgus is the cause, but he is an intellectual (hid, and the best of causes;—if this be the case, the Crater likewise is intellectual ; and if the former is fontal, the latter also is fontal. And why is it necessary to observe, that the Barbarians likewise, call the partial causes'[of soul] fontal Craters ? This Crater therefore, is a fontal ('rater ; since it is the cause of souls so far as they are souls, and not of all life. For it is neither the cause of intellectual, nor of physical life. Plato likewise elsewhere calls soul itself the fountain of prudence; and in the Pha-drus, he th nominates it the fountain and principle of motion. Much more therefore, should we call according to him, the lirst soul fontal, and the Crab r fontal, if there is a Crater established with the Demiurgus of w holes ; since other Craters aFo are delivered both by Orpheus
1 i. e. Vesta. for, according to llic Chalda*ans, ns " e learn from Proclus on the Cratylu« p Rhea contain* Juno, 1 lie fountain ol soul*, hi her right- hand parts, nod Vesta, the fountaiu of virtue, to her lefthand parts.
1 Tor i^i we here, it is necessary to read itiui.
1 Die word mnai is omitted here iu the original.
Tim. Plat. Vol. II. 3 B
p. 378
1MIOCLUS ON THE
[rook t.
and Plato. For Plato in the Philebus mentions two Craters, the one Vuleanian, but the other Dionysiaeal. And Oifdieus knm united of the Crater of Bacchus , but he also establishes many others about the solar table. Ami with respect to Homer, does lie not represent IIebe as pouring out wine, and Ynlcan drinking from a bowl, and distributing nectar to all the Cods 1 These things however, require a more abundant discussion. But what has been said will be sutlicient for the present purpose, since in another work, we shall inv« stigate a more perfect devclopeineiil of each particular, if it pleases the Cods.
Some one however, may doubt, through what cause Plato, wlien generating the soul ot the univi rse, makes no mi ntion ot the Crater, but only of the mixture and commixture ; but in the gent lation ot partial souls, he at the same tune mentions it, and reminds us of the mixture ot the soul of the universe 9 In answer to this, it must lie said, that in the first place divine souls in proceeding, abide in the ( rater, ami do not depart from their fountain ; but partial souls are separated from, and frequently proceed out of it, through verging to generation. In the former then-fore, is lieing vehemently uniti d, he does not separate the Crater from the mixture. I lence some appreht ml that the soul of the universe is the first sou! ; and others denominate it .Itmo, not being able to diviih it from its proper fountain. But in these [i. e. in partial souls], as being separated from the Crabr, Plato disjoins the cause [i e, the Crater] from the things posterior to it. In the se< olid place, it must be said, that the w hole of the ps\ eliii al ordi r is constituted by both, v i/. by the miugler and the (’rater ; but since one part of this order abides, but the other proceeds, and one rejoices in union, but the other is a friend to division, hence, the Ih-iuiurgiis in a greater degree constitutes tin* former, than the Crater; but the latter as being more material, is more allied to the prolific cause [i. e. to the Ciati-r]. On this account, in the former, the whole is attributed to the I)< imiirgus ; but in the generation of partial souls, the (.'rater is assumed. I he tables ot the Creeks also assert things of tins kind. I or they say that Julio is the cause of insanity, lint Jupiter of temperaiici ; and the former, of labours about generation ; but the latti r, of an eh-valiou from it. Fur Juno excites all things to progression, multiplies them, and causes them by h< r illuminations, to be prolific. And thus much m answer to the doubt.
But 1 think it fit that the divine Iatnblicus should look to these words of Plato, and assume from them, that Plato constitutes the soul of the world, and not the siijierceh stial soul, from tin* mixture of the middle genera. For how, as his design was to constitute the universe, could lie opportunely make mention of the .supermundanc Mud, since w heu he mentions time, which is allotted a supermundane order, he at the sain< time co-arranges it with the universe * For lie says that
BOOK T.]
TIM/FA’S OF PLATO
p. 379