digm of the universe does not rank among the multitude of eternal natures, but is the most eternal of all of them, and primarily eternal, calls the world indeed most beautiful, but the Demiurzus most excellent. For that which is most beau- tiful was generated according to the most divine paradigm, and that which is most excellent necessanly looks to that which is supreme. For if that which is most beautiful was not derived trom the first paradigm, this first paradigm will either be the paradigm of nothing, or of something less excellent. But it is not lawful for superior natures to make that which is less excellent in secondary natures, And unless that which is best looked to that which is first [either it will not make that which is most beautiful'] or not looking to that which is first it will make it. How likewise, will that which is the first paradigm, rank as a paradigm, unless* that which is best intellectually perceives it?) And how can that which 15 intelligible to a less excellent nature, be incoinprehensible through transcendency by that which is more excellent? Hence it is necessary that what is most beautiful shculd have been generated according to that whichis most divine, and that what is most excel- lent should look to that which is most eternal. Farther still, it isnecessary that what is most beautiful should be fabricated by that which is best. For of what is that which is best the cause, unless of that whichis the most beautiful of generated natures? For if it is not the cause of the most beautiful effect, it is the cause of something less excellent. If, therefore, that which is best is the cause of that which is less excellent, that which is not best will be entirely the cause of that which is most beautiful, and thus the order of things will be radically subverted. It must be admitted therefore, that these three things are, as it is said, demonstrated by geometrical necessities ; and through these we are reminded after what manner names are assumed by Plato. Porphyry however adds, that if the Demiurgus is most excellent, it follows that he looks to an eternal nature, or? that he will not fabricate what is beautiful. And in the next place,* it is necessary that he who fabricates What is [truly] beautiful, should look to that.which is eternal, or’ he will not make what is beautiful as the best of fabricators, but he will make it casually. Hence also, Plato asserts that the fabricators of mortal natures are damons. And ifindeed, they are simply most excellent, nothing will prevent the artificers and framers of mortal natures from being likewise most excellent, and on this
* The words ἢ ov ποίει ro καλλιστον, are omitted in the original, but evidently ought to be inserted. Ὁ Instead of ἡ in this place, it is requisite to read εἰ yn.
3 Instead of ec here, read ἡ. 2. For ecre read era,
5" The same emendation is also requisite here as above.
280 PROCLUS ON THE [BOOK tr.
account the fabricators of beautiful images. Such therefore are the observations. of Porphyry.
We may easily however learn, that it is rightly said the world is most beautiful, and the Demiurgus the best of causes. In the first place, indeed, the beauty of the heavens, the order of the periods, the measures of the seasons, the harmony of the elements, and the analogy which pervades through all things, demonstrate to those who are not entirely blind, that the universe is most beautiful. [ἢ the next place, does not the order of the invisible powers it contains, according to which the parts of the world are connected, and the gift of the intellectual essence, evince that it is the most beautiful of generated natures? For there are in it the harmonious choir of souls, the participation of intellect, the supply ofa divine life, the progression ἡ of ineffable deity, and the number of henads or uni- ties, from which the whole becomes full of beauty. Since also, the fpartial] soul which is assimilated to the universe, becoming elegantly adorned, exhibits mn her- self an admirable beauty, how is it possible that the universe should) not possess beauty in a still greater degree? hence theolosists conjoining Venus with Vulcan, say that he thus fabricated the universe, And again, from VWulean and Agata, they generate Eucleia and Eusthenia, Eupheme and Philophrosune, who render the corporeal-formed nature decorated with beauty. Neither therefore, do those who revile the Demiurgus, dare to say that the world Is not most beautiful, but on the contrary they say that through the beauty of it souls are allured and ensnared.
But how are we to adnit that the Demiurgus is the best of eternal natures? For some think that we must understand by this word dest, the best of the causes of generated natures, in order that he may not be absolutely the best of causes. For this would be false, but that he may be the best of the causes of things that are generated ; since the natures that are above him are not the causes of these. I however, should be ashamed of myself, if L were in want of such an artifice as this, forgetting what was a little before said, in which the Demiurgus now delivered to us by Plato, was shown to be the fountain and monad of every demiurzic order. On account of this therefore, he is the best of causes, because he is allotted the first order among the demiurgi of the universe ; Plato here, directly emulating Homer, who calls the Demiurgus the father of wholes, and the supreme of rulers; and he thus denomiaates him though he mentions the Geds
* Itappears to me that the word xpocéus must be supplied in this place.
Book 11. Timalus of Plato. 281
prior to him, as far as to the Goddess Night. Because therefore Jupiter is the most ancient and venerable of demiurgi, he is celebrated by Tomer as the supreme of rulers, but by Plato as the best’ of causes. Others however by no means dare to aceuse the Demiurgus, but blame this universe, and pervert. thie assertions of the ancients, who eall ita eavern and aden. And others, as Hera-° clitus, say, Chat the Demiargus sported in fabricating the world,
To these objections however it is easy to reply. Por though the world is, as Plato says, most beautiful, and a blessed God, yet when compared with the intelligible, and the place which is there, it is deservedly called a cavern and a den. And it is especially so to partial souls who verge to bodies and matter. But with respect to the Demiurgus, though he is the best of causes, yet the whole of his providential energies about the recent fabrications, may be called sport, when compared with the energies which are exempt from sensibles. For these reasons therefore, the Demiurgus is thus celebrated in the present: words by Plato. Tt is requisite also to understand how the co-ordination of the most beautiful with the most excellent, is suspended from the first principles. For as in them beauty is suspended from (he good, and the beautifying cause, from the fountain of all cood, thus also here, the world is said to be most beautiful, but the Demiurgus most execient, and the most beautiful is suspended from that which is best. Inthe next place i is requisite to understand how what is said about the fabrication itself (of things] imitates this fabrication. For as the world itself was led from confusion to order, and a similitade to the intelligible, by fabrica- tion, thas also the discussion of it first employed abhorrent: appellations, calling it generated and destructible, but now the most venerable names, denominating it the best of generated natures, the offspring of the most excellent father, and the image of the most divine paradigm. And shortly after, he reminds us of it hy the most sacred of names.
“ But again, these things [thus] subsisting, there is every necessity that the world should be the image of a certain thing.”
To those who are more simple, what is here said may appear to be the same with what was before asserted. For some one who does not survey things accu- rately may ask what difference there is between saying, thatthe world was fabricat-
* For αἴτιος here, itis necessary to read aproros.
Tim. Plat. Vor. i. 2N
289 PROCLUS ON THE [ποὺκ 11.
ed according toa paradigm, and that it is the image of a certain thing. In reality however, each of these is separated from the other. For since itis possible for an artificer to make conformably to a paradigin, but the thing fabricated may not become the image of the paradigm in consequence of not being vanquished by the fabricating cause; in order that vou may not fancy that this is alse the ease with the world, Plato has shown that the Demiargus indeed looked to a para- digm, and that being most excellent he looked to the most divine paradigm, trom what he said respeeting the universe being fabricated conformably to the itellt-
ἐπ αἷς its
gible, But that the universe also is vanquished by form, and traly paradigm, he manifests from what is now said. Por if the world is an image, the universe is assimilated to the intelligible, For that which is not dissimilar but similar and consentancous, is an image. You have therefore, the sensible universe, the most beautiful of images, the intellectual universe, the best of causes, and the intelligible universe, the most divine of paradigms, Each of these also is every where. Por the sensible universe participates of intellect and being; the intellectual universe possesses sensibles uniformly, but itelligibles “secondarily 5 and the intelligible universe antecedently comprehends, primordially and umited- ly, intellectuals and sensibles. Phe universe however, subsists appropriately in each order. And the sensible universe indeed, is placed before us as a fabrica- tion; but the eternal is two-fold, the one beme as demiurgic, but the other as paradigmatic 3 though the paradigmatic is also in the demiurgic. Por the Demiurgus makes looking to himself; since every Intellect sees itself) and is the same with the intelligible it contains. And again the demiurgic is in the paradig- matic; since it makes that which is generated, Por it is not a paradigm like a form impressed in wax, nor as the Image of Socrates is the image of another Image; but the paradigmatic cause by its very being makes secondary natures similar to itself At the same time however, to fabricate paradigmatically, and τὸ be a paradigm demiurgically (16. fabricatively] differ, For the former is to energize essentially ; but the latter is to impart essence energetically, And the former is to perceive intellectually, intelligibly ; bat) the Latter is to be intelli- wible intellectually. For (he peculiarity of he paradigm ww to make by is very being ; but of the Demiurgus, to make by cnergismg. Vor itis wot the same thing tumake by existing, and to hnow and energize through knowledges siice soul also produces life by evisting, but makes artificially through knowledge. And it
* For ovros here, read ovrws.
* For ra αἰσθητὰ here, it is necessary to read ra sonra,
nook 11} TIMAUS OF PLATO. 283
possesses indeed, the former essentially, but the latter according to energy. And Why is it requisite to lengthen these observations philosophically ? For the theolo- gist lone before, celebrates the demiurgic cause in Phanes. 10)" there, ds he SAYS, the gre.t Bromius, or ali-sceing Jupiter, was, and antecedently existed y in order that he micht have as it were the fountains of the twofold fabrication of things. He also celebrates the paradigmatic eause in Jupiter, For again, he likewise is, as hosayvs, Metis the first ccnerator, and much-pleasing Love. He is also continual- ly denominaied by him, Dionysius, aud Phanes, and Ericapwus. All the causes thereiore participate ofeach other, and are in each other; so that he who Says as the εν το Tamblehus, that the Deminrgus comprehends in himself the paradigm, and he who evinces, as the dlustrious Amehus, that the paradicm is the Demiur- gus, a eertain respeet speak rightly, For the latter saw the demiurgic peculiarity pre-existing Inthe paradigm; for there the first Jupiter exists, and on this account he makes Phanes to be the Demiurgus ; but the former saw the paradigm in the Demiturcns, For Metis also was in the Demiurgus, being absorbed by him, And on this account he considered the paradigmatic to be the same with the deminraic eause. And thus much concerning these particulars,