The power of this analogy, however, binds the soul from double and triple ratios, and connects the whole of it proceeding from and at the same time returning to (its principles,) by the primary and selfmotive boundaries of equality. It likewise constitutes the corporeal series from the four first genera. And it adapts indeed the extremes to each other through the middles, but mingles the middles according to the pecu
liarity of the extremes. It reduces, however, all things to one world, and one indissoluble order connectedly comprehended in the universe.
If, therefore, we acknowledge that this equality has dominion in the whole fabrication of things, the best of analogies is the judgment of the demiurgus, and according to the decision of him who generated wholes it is allotted that great dominion in the fabrication of the universe, which we have before shown it to possess. Hence if the same analogy is the judgment of Jupiter, as the Athenian guest says it is, it is obvious to every one that the nature of Jupiter is demiurgic. For it is not any thing else which judges of the dignity of this analogy than that which employs it in the arrangement of wholes. And to this the legislator establishing himself analogous, binds and in a particular manner adorns the city which is assimilated to the universe, by this analogy.
CHAPTER XXVII.
FROM these things, therefore, and from all that has been previously said, we confidently assert, following Plato and paternal rumours, that Jupiter is the demiurgus of the universe; and we may collect into one, the scattered opinions of the ancients on this subject; of whom, some, indeed, refer the paradigm of the world, and the demiurgic cause to the same order; but others divide these from each other. And some place allperfect animal prior to the demiurgus; but others afford an hypostasis to it after the demiurgus. For if the demiurgus is, as has been said, the great Jupiter, and the paradigm proposed to the demiurgus in order to the generation of the world, is allperfect animal, these are at the same time united to each other, and are allotted an essential separation.
And animal itself, indeed, intelligibly comprehends in itself the whole Jovian series; but Jupiter the demiurgus of the universe intellectually preestablishes in himself the nature of animal itself. For animal itself is the supplier of life to all things, and all things primarily live on account of it, and Jupiter being the cause of life, possesses, the paradigm and the generative principle of the essence of all animals. Justly, therefore, does Timaeus, in Plato, having called the intelligible paradigm animal, conjoin the demiurgic intellect to the first intelligible animal; and through the allperfect union of the demiurgus and father with it, he also arranges and adorns this universe. For Jupiter binding to himself the fabrication of the universe, and being an intellectual animal, is united to intelligible animal, and being allotted a progression analogous to it, constitutes all things intellectually, which proceed from animal itself intelligibly.
For, as we have said, the intelligible hypostases being triple, and one indeed, being allotted its hyparxis according to existence and the one being; but another according to intelligible life, and the middle centre of the intelligible breadth, where eternity, all life, and intelligible life subsist, as Plotinus somewhere says; and another according to intelligible multitude, the first plenitude of life, and the allperfect paradigm of wholes,—this being the case, the three kingdoms of the intellectual Gods are divided analogous to the three intelligible hypostases. And one indeed, the mighty Saturn, being allotted an hyparxis according to the summit of intellectuals, and having a paternal transcendency, possesses a dominion analogous to the summit of the intelligible Gods, and the occult order.
And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God
again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit. But again, the order which comprehends the middle genera of wholes, and is filled indeed, from the generative power of Saturn, but fills from itself the whole fabrication with vivific rivers, has the same order in intellectuals which eternity has in intelligibles, and the uniform cause of the life which is there. And as eternity proximately generates intelligible animal, which is also denominated eternal, through the participation of eternity, thus also the middle bosom of the intellectual Gods, unfolds the demiurgus of the universe, and the vivific fountain of wholes.
But the third king, viz. the fabricator and at the same time father, is indeed coordinate to the remainder of the intelligible triad, viz. to allperfect animal. And as that is an animal, so likewise is Jupiter. And Jupiter indeed is intelligibly in allperfect animal; but allperfect animal is intellectually in Jupiter. The extremities likewise of the intelligible and intellectual Gods are united to each other; and in them, separation is coexistent with union. And one of them, indeed, is exempt from fabrication; but the other is converted to the intelligible, is filled from thence with total goods, and is allotted a paternal transcendency through the participation of it. The maker, therefore, and father of the universe, who has firmly established in himself the uniform strength and power of all fabrication, who possesses and comprehends the primary cause of the generation of wholes, and who stably fixes in himself all things, and again produces them from himself in an undefiled manner, being allotted such an order as this among the intellectual fathers, is celebrated, as I may say, through the whole of the Timaeus, in which dialogue, his prolific and paternal power is unfolded, and his providence which pervades from on high as far as to the extremities of the universe. He is also frequently celebrated by Plato in other dialogues, so far as it is possible to celebrate his uniform and united power, and which through transcendency is exempt from wholes.
CHAPTER XXVIII.
IF however some one recollecting what is said in the beginning of the Timaeus about him, viz. that it is difficult to discover him, and when found, impossible to speak of him to all men, should enquire in the first place, why since the Grecian theology ascribes such a name to the demiurgus, as we have before mentioned, Timaeus says that he is ineffable, and established above all the indication which subsists in words. In the next place, if he should inquire why intelligible animal which is arranged above the demiurgus is both denominated, and is made known by many signs, but the demiurgus who has established his kingdom in an order secondary to that of allperfect animal, and is an intellectual God, (allperfect animal receiving an intelligible transcendency) is left by Timaeus ineffable, as we have said, and unknown, perhaps we also, following Plato, may be able to dissolve all such doubts. For every order of the Gods originates from a monad, and presides over its proper series according to the firsteffective cause. And such things indeed as are nearer to this principle are more total than those that are more remote from it. But more total natures are manifestly seen to be less distant from the monad, and conjoin things which are diminished according to essence to the natures that are prior to them. Every order of the Gods likewise is a whole united to itself through the whole, is allotted one indissoluble connexion, both in wholes and parts, and through the monad which collects every order into one, it is converted about itself, is suspended from this, and is wholly convolved according to it.
If, therefore, we assert these things truly, in each order a monad is allotted a transcendency with respect to multitude, analogous to the good. And as the unical cause of whole goods, and which is incomprehensible by all things, is exempt from all things, constitutes all things about itself, generates them from itself, and hastily withdraws the unions of all things to its own ineffable superunion, thus also the uniform and generative principle of every coordinate multitude, connects, guards and perfects the whole series of itself, imparts good to it from itself, and fills it with order and harmony. It is likewise that to its own progeny, which the good is to all beings, and is the object of desire to all the natures that originate from itself. Thus, therefore, the union of the intelligible father subsists prior to the whole paternal order; the one wholeness of the Synoches is prior to the connective order; and the first effective cause of life, to the vivific order.
Hence also, of every demiurgic series, which is suspended from the triad of the sons of Saturn, the monad which proximately fabricates wholes, and is established above this triad, comprehends in itself all the demiurgic Gods, converts them to itself, and is of a boniform nature.
The one fountain likewise of all the demiurgic numbers, subsists, as I may say, with respect to all this order analogous to the one, and to the one principle of all things. Timaeus therefore, indicating these things to us, asserts directly in the beginning of the generation of the world, that this monad which proximately fabricates wholes, is difficult to be known, and is indescribable, as having the same ratio as the ineffable and unknown cause of all beings. Whence likewise, I think, he calls the demiurgus the best of causes, and the father of this universe, as being allotted the highest order among the demiurgi, and convolving to himself, and producing from himself all the effective principles. That one however, Parmenides demonstrates to be perfectly unknown and ineffable; but Timaeus says that it is difficult to discover the maker and father of the world, and impossible to speak of him to all men; which assertion falls short of the cause that flies from all knowledge, and all language, and appears to verge to the nature of things known and effable. For when he says that it is impossible to speak of him to, all men, he does not leave him entirely ineffable and unknown. And the assertion that it is difficult to discover him, is not the sign of a peculiarity perfectly unknown. For because the demiurgus has established a kingdom analogous to the good, but in secondary and manifold orders of it, he participates indeed of the signs of the good, but is allotted the participation in conjunction with an appropriate peculiarity, and a communion with beings adapted to him. And as he is good, but not the good itself, so likewise he is difficult to be known by the natures posterior to him, but is not unknown. He is also celebrated in mystic language, but is not perfectly ineffable. You may see however, the order of things, and the remission in them proceeding in a downward progression. For the good indeed, is exempt from all silence, and all language. But the genus of the intelligible Gods rejoices in silence, and is delighted with ineffable symbols. Hence also, Socrates in the Phaedrus, calls the vision of the intelligible monads the most holy of initiations, as being involved in silence, and perceived intellectually in an arcane manner. But the vision of intellectuals is indeed effable, yet is not effable and known to all men, but is known with difficulty. For through diminution with respect to the intelligible, it proceeds from silence and a transcendency which is to be apprehended by intelligence alone into the order of things which are now effable.
If however, this be the case, allperfect animal is much more ineffable and unknown than the demiurgic monad. For it is at once the monad of every paradigmatic order, and is intelligible, but not intellectual.
How therefore, do we endeavour to denominate, and as it were unfold it, but thus magnificently celebrate the demiurgic cause? And how do we class this cause in the same rank with things ineffable? For this will not be acting conformably to Plato, who arranges animal itself beyond the demiurgus; but this will be giving an hypostasis to it in a secondary order of Gods, where it will be ranked, and will be effable and known more than the demiurgic monad. To which may be added, that to denominate that allperfect animal most beautiful, but the demiurgus the best of causes, gives indeed the same analogy to these causes with respect to each other, as there is of the good with respect to the beautiful.
And as the good is prior to the beautiful, (for the first beauty, as Socrates says in the Philebus, is in the vestibules of the good) so likewise the best is prior to the most beautiful, and the demiurgus is prior to allperfect animal. For the best indeed, remarkably participates of the good, but the most beautiful, of beauty.
CHAPTER XXIX.
IN addition to these things therefore, it must also be asserted by us, that the most beautiful and the best, are simply indeed related to each other according to order, as the good is to the beautiful. For the series of the whole of goodness is expanded above all the progression and arrangement of the beautiful. Every where, therefore, the best is prior to the most beautiful. And the one, indeed, with reference to an inferior order, will be the best, but the other with reference to a more excellent order, will be the most beautiful. I say for instance, that the most beautiful, as in intelligibles, will have this peculiarity; but the best as in intellectuals. And if the most beautiful, in supermundane natures, is a thing of this kind, the best will be said to be best as with reference to the Gods in the world. Hence, if the best of causes is the leader of the demiurgic series, and according to it is allotted a transcendency of this kind, but the most beautiful of intelligible animals preestablishes the illustrious power of beauty in a higher order, by what contrivance can it on this account be shown that intelligible and allperfect animal is subordinate to the intellectual cause? And that the demiurgus is converted to that which is posterior to himself? Or how can it be said that animal itself is visible to him, and allperfect animal, and that which is comprehensive of all intelligibles, if it is made to be comprehended by another? For thus the demiurgus will be more comprehensive than animal itself, if the former indeed being characterized according to the best, is expanded above the paradigm, but the latter being denominated as most beautiful is secondary to the demiurgic cause.
Moreover, as that allperfect and intelligible animal is particularly considered by Timaeus according to a formal nature, and not according to the union which is in it, and an hypostasis which is above all forms, he very properly grants that animal itself may be known and manifested by words, but considers the demiurgus as in a certain respect ineffable, and superior to knowledge. For both indeed, I mean the demiurgus and animal itself, participate of union, and prior to a formal essence, are contained in the one. And if you assume the unities which are in them, you must admit the unity of the paradigm to be intelligible, but the demiurgic unity to be intellectual, and that an intelligible hyparxis is nearer to the first one, which is unknown and incomprehensible by all things, than an intellectual hyparxis. But if you are willing to survey the forms of the paradigm by themselves, according to which it is said to be the paradigm of every thing in the world, and the goodness and union of the demiurgus, the former will appear to you to be known and effable; but the demiurgic cause will be seen to participate of the unknown and ineffable peculiarity of the Gods.
For again, Timaeus was in a remarkable degree in want of the demiurgus and father, as the producing cause of wholes, and the generator of the world.
But to generate, to produce and provide are the peculiarities of Gods, so far as they are Gods. Hence also Timaeus denominates the peculiarity of the demiurgus according to which he is a God, the cause of the generation of the universe, and the most proper principle of the arrangement of wholes.
But he denominates the peculiarity of the paradigm to be that which comprehends the first forms,
according to which the world also is invested with forms. For it is the image of the paradigm, but the effect of the demiurgus. It belongs, therefore, to the paradigm to be the first of forms, but to the demiurgus to be the best of causes, according to his goodness, and the hyparxis of essence. For, as we have said, to generate, to give subsistence to, and to provide for other things, especially pertain to the Gods, and not to the natures which are primarily suspended from them; but the latter are allotted through the former an abundance prolific of secondary natures.
It appears tome that Socrates in the Republic indicating these things, does not say that the sun is the cause of generation, till he had declared him to be the progeny of the superessential principle of all things; just as Timaeus does not begin the fabrication of the universe, till he had celebrated the goodness of the demiurgus of wholes. For each [i. e. the demiurgus and the sun] is a producing cause according to the good, the former indeed of the universe, but the latter of a generated nature; but not according to the intellect which is in than, or life, or any other form of essence; For these through the participation of the good constitute the natures posterior to themselves. And thus through these things we have answered the beforementioned doubts.
CHAPTER XXX.
OF the problems pertaining to total fabrication, it now remains for me to relate what my opinion is respecting the Crater, and the genera that are mingled in it. For these also Timaeus coarranges with the demiurgic monad, in the generation of the soul. The demiurgus, therefore, mingles the elements of the hypostasis of souls; but the middle genera of being are mingled. The muchcelebrated Crater, however, receives this mixture, and generates souls in conjunction with the demiurgus. Hence, in the first place, the genera of being must be admitted to be twofold. And it must be granted indeed, that some of them give completion to total hypostases, but others, to such as are partial; and that the hyparxes of first effective and united causes, are established in the intelligible Gods.
For there essence subsists primarily in the summit of intelligibles, and motion and permanency are'in the middle centre. For intelligible eternity abides in one, and at once both abides and is the occult cause of all life.
Hence, Plotinus also calls eternity life which is one and total: and again, in another part of his works he calls it intelligible life. But the third from him, Theodorus, denominates it permanency. And both these opinions harmonize with each other; because permanency also is in.
eternity, (for according to Timaeus, eternity abides in one) and motion.
For eternity is intelligible life, and that which participates of it is intelligible animal. Moreover, sameness and difference, are in the extremity of intelligibles. For whence does multitude originate, but from difference?
And whence is the communion of parts with wholes, and the
hyparxis of things which are divided in each other derived but from sameness?
For that one participates of being, and being of the one. All the parts likewise of the one being pervade through each other in an unconfused manner; for at one and the same time sameness and difference are there occultly. And the whole intelligible breadth is allotted its hypostasis according to the first and most uniform genera. As essence likewise presents itself to the view in conjunction with the one, according to the first triad, so motion and permanency shine forth in the second, and sameness and difference in the third triad. And all things are essentially in the intelligible; just as life and intellect are there intelligibly. For since all beings proceed from intelligibles, all things preexist there according to cause. And motion and permanency are there essentially, and sameness and difference uniformly.
Again, in the middle genera of the intelligible and intellectual hypostases, the same things subsist secondarily and vitally. In the summit of them indeed, essence subsists. For Socrates in the Phaedrus speaking about this order, characterizes the whole of it from essence. For the trulyexisting essence which is without colour, without figure, and without contact, subsists after this manner. But in the middle centre there are motion and permanency. For there the circulation of the heaven subsists, as the same Socrates says; being established indeed undeviatingly, in one form of intelligence; but being moved in, and about itself; or father being motion and eternal life. But in the extremity of this order, sameness and difference are vitally established. Hence it is converted to the beginning according to the nature of sameness, is divided uniformly, proceeds into more numbers, and generates from itself more partial monads.
Again, in the third orders, the highest of the intellectual Gods possesses all things according to essence, and is the intelligible itself and true being in intellectuals, again recalling the separation which is in himself into undivided union. But the middle order subsists according to motion and at the same time permanency. For it is a vivific deity, abiding and at the same time proceeding, being established with purity, and vivifying all things by prolific powers. And the third progression subsists according to sameness, together with difference. For this separates itself from the fathers, and is conjoined to them through intellectual conversion. And it binds, indeed, at once the natures posterior to itself, to each other, according to the common powers of forms, and at the same time separates them by intellectual sections. But in this order, all genera and species first shine forth to the view; because it is especially characterized according to difference, being allotted the end of all the total hypostases.
From this likewise it proceeds to all things, viz. to participated intellect, the multiform orders of souls, and the whole of a corporeal nature.
For in short, it constitutes triple genera of the natures posterior to itself; some indeed, being impartible and the first; others being media between partible and impartible natures; and others being divided about bodies. And through these things it generates all the more partial genera of beings. That we may therefore again return to what has been before said, the genera must be admitted to subsist every where, yet not every where after the same manner; but in the highest orders of divine natures indeed, they subsist uniformly, without separation, and unitedly, where also permanency participates of motion, and motion of permanency, and there is one united progression of both. In the more partial orders, however, it must be admitted that the same things subsist in a divided manner, and together with an appropriate remission. For since the first and most total of forms are in the extremity of intelligibles, it is indeed necessary that genera should have the beginning of their hypostasis in intelligibles.
And if the demiurgic cause is generative of all the partial orders, it comprehends the first genera of the hypostasis of them. As likewise the fountain of all forms subsists in this cause, though there are intelligible forms, so the genera of being preexist in it, though there are other whole genera prior to it. And the divine Jamblichus somewhere rightly observes that the genera of being present themselves to the view in the extremity of the intelligible Gods. The present theology likewise, following things themselves, gives a progression to these as well as forms supernally, from the intelligible Gods. For such things as subsist according to cause, occultly, and without separation in the first essences [i. e. in intelligibles]
these subsist in a divided and partible manner, and according to the nature of each,in intellectuals. For from hence, all the divisible orders of beings are filled both with these genera, and with formal hyparxes. And on this account, the demiurgus also is said to comprehend all genera, and to have the fountain of forms, because he generates, all the partial rivers [of life] and imparts to them from himself by illumination all the measures of subsistence.
Hence triple genera of all beings proceed from the demiurgus, some indeed being impartible, others partible, and others subsisting between these, being more united indeed than the partible, but more separated than the impartible genera; but subsisting according to the middle of both, and connectedly containing the one bond of beings. And the demiurgus indeed produces the intellectual essence, through the first and impartible genera; but the corporeal essence through the third and partible genera; and the psychical hypostasis which is in the middle of these, through the middle genera in beings. Moreover, he generates every intellectual and impartible nature from himself, and fills thein with total generative power. But he constitutes the psychical essence, in conjunction with the Crater; and the corporeal essence, in conjunction, with total Nature.
CHAPTER XXXI.
THAT in this arrangement likewise we follow Timaeus, any one may learn from the following considerations: The demiurgus producing the intellect of the universe, himself produces it from his own essence alone, unfolding it at once according to one union, in consequence, of constituting it eternally, and no mention whatever is here made of the Crater.
But the demiurgus in arranging and adorning soul prior to body, mingles the genera, and energizes in conjunction with the Crater. And in fashioning the body of the universe, and describing the heaven, he fabricates it in conjunction with Necessity. For the nature of the universe, says Timaeus, was generated mingled from intellect and necessity. And neither does he here assume the Crater in order to the arrangement of bodies.
But it has been abundantly shown by us elsewhere, that Plato calls physical production, a production through necessity, and does not, as some suppose, consider necessity to be the same with matter. It is evident, therefore, that the demiurgus produces the generation of bodies together with total Nature, mingles the partible genera in the first Nature, and thus produces bodies from intellect and necessity. For bodies receive from intellect indeed, good and union; but from necessity a progression which terminates in interval and division. He arranges and adorns, however, the selfmotive essence of souls, in conjunction with the Crater. And neither intellect, nor bodies, require a cause of this kind.
The demiurgus indeed is the common source of the triple genera. But the Crater is the peculiar cause of souls, and is coarranged with the demiurgus and filled from him, but fills souls. And receiving from thence indeed the powers of prolific abundance, it pours them on souls according to the measures of their respective essences. To some of them likewise it orderly distributes the summits of the genera [of being], to others the middle progressions of the genera, and to others, the terminations of them. Hence the Crater is indeed essentially vivific, since souls also are certain lives, but it is the firsteffective cause of souls, according to the peculiarity of hyparxis, and is the uniform and allperfect monad, not of every life, but of that which is psychical. For from this Crater the soul of the universe subsists, and likewise the second and third genera of partible souls, and of those souls that are allotted a progression between these.
The whole number, therefore, of the psychical order proceeds from the Crater, and is divided according to the prolific powers which it contains.
Hence the Crater is said to be the cause of souls, the receptacle of their fabrication, and the generative monad of them, and the like. For it is said to be so rightly, and conformably to the mind of Plato. If, however, the Crater is coarranged with the demiurgus, and equally constitutes with him the genera of souls, it is indeed necessary that this Crater should be fontal, in the same manner as the whole demiurgus. Hence the Crater is the fountain of souls, but it united to the demiurgic monad.
And on this account, Socrates also in the Philebus says, that in Jupiter there is a royal soul, and a royal intellect. For that which we at present denominate fontal, he calls royal; though the name of fountain when applied to souls is well known to Plato. For Socrates, in the Phaedrus, says, that the selfmotive nature is the fountain and principle of motion to such other things as are moved.
And you see that as a twofold divine monad prior to souls is delivered by theologists, the one being indeed fontal, but the other of a primary ruling nature, Plato likewise gives to the progeny of these twofold; appellations, assuming one name from the more tbtaly but the other front the more partial monad. For the selfmotive nature, is a fountain indeed, as being the offspring of the fontal soul, but it is a principle, as participa
ting of the primary ruling soul. If therefore, the name of fountain, and; also of principle is assigned by Plato to souls, what occasion is there to wonder if we denominate the exempt monads of them, fountains and principles? Or rather from these things that is demonstrated. For whence is a ruling power imparted to all souls except from the ruling monad? For that which similarly extends to all souls, is necessarily imparted to them from one and the same cause. If therefore, some one should say it is imparted by the demiurgus, so far as he is the demiurgus, it is necessary that in a similar manner it should be inherent in all other things which proceed from the demiurgic monad. But if it proceeds from the definite and separate cause of souls, that cause must be denominated the first fountain and principle of them.
Moreover, that of these two names, the ruling is more allied to souls than the fontal, as being nearer to them according to order, Plato manifests in the same dialogue. For calling the selfmotive nature the fountain and at the same time principle of the motion of the whole of things, he nevertheless frames his demonstration of its unbegotten subsistence from principle alone. For, says he, principle is unbegotten.
For it is necessary that every thing which is generated should be generated from a principle. If therefore, demonstrations are from things proximate to the things demonstrated, it is necessary that principle should be more proximate to souls than foun