The one Demiurgus, therefore, according to him," subsists at the extremity of the intellectual divine monads, and the fountains of life. But he emits from himself the total fabrication, and presides over the more partial fathers of wholes, Being, however, himself immoveable, he is eternally established on the summit of Olym- pus,* and rules over the twofold worlds, the supercelestial and the celestial, com- prebending also the beginning, middles, and ends of wholes. For of the? whole demiurgic order, one part is a distribution of wholes totally, another of wholes partially, another of parts totallys, and another of parts partially. Fabrication, therefore, being fourfold, the demiurgic monad binds to itself the total providence of wholes; but a demiurgic triad, is suspended from it, which rules over parts totally, and over the divided power of the monad’ Just again, as in the other, or the partial fabrication, a monad is the leader of a triad, which orderly distri- butes wholes partially, and parts partially. But all the multitude of the triad dances [as it were] round the monad, and being divided about it, distributes its productions, and is filled from it. Of the many Demiurgi, therefore, there is one Demiurgus (who is the monad of the rest], in order that all things may be - consequent to each other, viz. the one, the paradigm in intelligibles, the one intelli- gible Demiurgus, the one only-begotten world. If, however, these things are rightly asserted, the Demiurgus of wholes is the boundary of intellectuals, established indeed in the intelligible, but being full of power, according to which he produces wholes, and converting all things to himself. On this account also Timaus calls him intellect, and the best of causes, and says that he looks to the intelligible paradigm ; in order that by this he may separate him from the first intelligible Gods. But by calling him intellect, he distinguishes him from the intelligible and at the same time intellectual Gods. And by denominating him the best of causes, he establishes him above all the other supermundane Demiurgi. For he denominates the causes demiurgic, as also he had before said, “ Every thing ge- nerated 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.
262 PROCLUS ON THE (Βοοκ 11.
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 gene- rates 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 in- tellect, and not to fabricate body. For he produces body not alone, but together with necessity ; but he produces intellect through himselt. Nor does his prin- cipal 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 intellec- tual 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 [intcllec- tual]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 foun- tain 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. Con- cerning 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.
Book 11.} Tim.Eus of Plato. 263
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 compre- hensive of all things. And he indeed who is alone maker, ' is the cause of mun- dane 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.
264 PROCLUS ON THE [Βοοκ 11.
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:
All things receive inclosed on ev'ry side,
In wther’s wide inctlable embrace :
Then in the midst of wther place the heav’n ; Tn which let earth of infinite extent,
The sea, and stars, the crown of heav’n, be fixt.
But after she has laid down rules respecting all other productions, she adds:
And when your power around the whole has spread
A strong coercive bond, a golden chain
Suspend from wther. This bond which is derived from nature, soul and intellect, being perfectly strong and indissoluble. For Plato also says, that animals were generated, bound
with animated bonds. Orpheus, likewise, Homerically calls the divine orders
* For θεὼν here, it is necessary to read θέον.
Rook 41.} Timaeus of Plato. 205
which are above the world,' a golden chain; which Plato emulating says, “ That the Demiurgus placing intellect in soul, but soul in body, fabricated the universe 5” and that he gave subsistence to the junior Geds, through whom also he adorns the parts of the universe. If therefore, itis Jupiter who possesses the one power, who absorbs Phanes, in whom the intellizible causes of wholes first subsist, who produces all things, according to the counsels of Night, and who gives authority both to the other Gods, and to the three sons of Saturn,—he is the one and whole Demiureus of all the world, and has the fitth order among'the kings, [1. e. among the Gods of the royal series,] as it is divinely demonstrated by our preceptor in his Orphic Conferences. Jupiter likewise,.is co-ordinate with Heaven and Phanes, and on this account he is both maker and father, and each of these totally.
That Plato, however, had these conceptions respecting the mighty Jupiter, is manifested by him in the Cratylus from names: for he there shows that he is the cause and supplier of life to all things. For he says, “ Zhat we denominate him Dia and Zena, through whom life ts present to all things.” But in the Gorgias he co-arranges, and at the same time exempts him from the sons of Saturn, in order that he may be prior to the three, and participated by them. He also makes Law to be his assessor, in the same manner as Orpheus. For with him also Law is placed by the side of Jupiter, according to the counsels of Night. Farther still, Plato in the Laws represents total Justice to be the attendant of Jupiter, in the same manner as the theologist. But in the Philebus he shows, that a royal soul and a royal intellect pre-exist in Jupiter according to the reason of cause. And conformably to this he now represents him as giving subsistence to intellect and soul, unfolding the laws of Fate, and producing all the orders of the mundane Gods, and constituting all animals as far as to the last of things; some things being generated by him alone, but others through the celestial Gods as media. To which we may also add, thatin the Politicus he calls Jupiter the Demiurgus and father of the universe, just as in the present dialogue he says concerning him, “Ofwhom Lam the Demiurgus, and father of works.” He likewise says inthe Poli- ticus, that the present order of the world is Jovian, aud that the world is moved wcording to Fate. The world therefore living a Jovian life, has Jupiter for the Demiurgus and father of its life. If, likewise, he represents the Demiurgus deli- vering a speech,’ this too is in reality Jovian. For in the Meno, he on this
* Instead of των θείων πραξεων vo των exoopiwy in this place, it is necessary to read των θείων rulrwy νπερ Tey ἐγκοσμιων. * For δημιουργουντα here, it is necessary to read énunyopourra.
Tim. Plat. Vou. I. aL
268 PROCLUS ON THE [Βουκ 11.
account calls him a sophist, as filling the Gods posterior to him with all- various reasons. This also the divine poet [Homer] manifests, who repre- sents him thus speaking' from the summit of Olympus.