THROUGH these things, therefore, the triad of the ruling fathers has been celebrated by us. Let us, however, survey another order in this progression, prolific, and vivific, and which is delivered by Plato in a divinelyinspired manner. For the proximate decrements and generations from all the intellectual fathers, are unfolded into light in the assimilative Gods. For here the partible progressions exist of things which there subsist uniformly, since it is lawful for progeny which every where are allotted an order inferior to their causes, to give multitude to the monads, and to multiply the stable hypostases of them, and to render the energies of the simplicity, which is in first natures, more composite. As, therefore, from the paternal monad [Saturn] a triad subsists of ruling demiurgi, thus also from the vivific fountain [Rhea] which is allotted the middle centre in the intellectual Gods, the vivific order of the assimilative Gods is emitted. And here also there is a triad connectedly contained by one monad; since the paternal triad also subsists according to one perfect intellect, and was, as we have said, monadic. After the same manner, therefore, the triad which is the supplier of life is monadic, being indeed full of prolific power, and full of undefiled perfection. It likewise participates of the whole vivification, and through the rivers of life, fills all secondary natures with generative, goods, and produces the vivific light, into the unenvying and exuberant participation of subordinate essences. And it converts indeed all things to itself, but is present to all things, and imparts to them its own appropriate powers.
It likewise pervades from on high, as far as to the last parts of the world, but everywhere preserves the union of itself unmingled with its participants.
And it embosoms indeed the generative, perfect, and beneficent light of the demiurgic monad ; but weaves together with the third father [Pluto] the order of life; and coarranges the boundaries of wholes in a becoming manner. In short, it extends itself from the middle to all the genera of rulers, both the first and the last. And together with them indeed, it perfects all secondary natures, and coarranges that which is generative with the demiurgus. In addition to these things also, it illuminates all things with an analogous power, and connects the undefiled with the convertive peculiarity. For stable power pertains indeed to the demiurgic genera, but undefiled purity to the elevating genera.
Plato, therefore, in the same manner as Orpheus, calls this triad by one name; but in a certain respect he also indicates the multitude of the powers it contains. For all the theology of the Greeks denominates the second vivification Coric, (i. e. Virginal) and conjoins it with the whole vivific fountain. Plato also says, that it has its hypostasis from this fountain, and energizes together with it. For effects are never divulsed from the providence of their causes. But wanderings indeed, and investigations,
[belong to the powers that energize providentially, just as] participations according to periods pertain to the subjects of providential energy. The divine cause, however, of a partible life [i. e. Proserpine]; conjoins herself from eternity with the whole vivific fountain [i. e. with Ceres] which theologists call the mother of the ruling Goddess. And Plato every where conjoins Proserpine with Ceres. And he preestablishes indeed, the latter as a generative cause; but he celebrates the former as being filled from the latter, and filling secondary natures.
Since, however, the Coric order is twofold, one indeed shining forth above the world, where it is also coarranged with Jupiter, and constitutes with him the one demiurgus of partible natures [i. e. Bacchus], but the other, and which is secondary, shining forth in the world, where also it is said to be ravished by Pluto, and to animate the extremities of the universe, which are under the administration of Pluto,—this being the case, Plato perfectly unfolds to us both these, at one time indeed conjoining Proserpine with Ceres, but at another with Pluto, and evincing that she is the wife of this God. For the rumour of theologists who delivered to us the most holy mysteries in Eleusis, says, that above indeed, Proserpine abides in the dwellings of her mother, which her mother had fabricated in inaccessible places, exempt from the universe, but that beneath she governs terrestrial concerns in conjunction with Pluto, rules over the recesses of the earth, extends life to the extremities of the universe, and imparts soul to things which are of themselves inanimate, and dead. Where also you may wonder that Proserpine associates with Jupiter indeed and Pluto, the former, as fables say violating, but the latter ravishing the Goddess, but is not connected with Neptune. For he alone of the sons of Saturn, is not conjoined with Proserpine. [The reason, however, of this is,] that Neptune possessing the middle centre in the triad, is allotted a vivific dignity and power, and is characterized according to this. From himself, therefore, he has the vivific cause, animates the whole of his proper allotment, and fills it with middle life from his own peculiarity.
For Pluto indeed is the supplier of wisdom and intellect to souls according to Socrates in tbe Cratylus. But Jupiter is the cause of existence to beings, as the father of the triad. Proserpine, therefore, being coarranged with the extremes, and prior to the world, with Jupiter indeed paternally, but in the world with Pluto, according to the beneficent will of the father, in the former case she is said to be violated by Jupiter, but in the latter, to be ravished by Pluto, in order that thte first and last of fabrications may participate of vivification. For as the whole fountain of life
[Rhea] being conjoined with the whole, according to one impartible cause, illuminates all things with life, thus also Proserpine, weaving in conjunction with the leaders of the universe, things first, middle, and last, illuminates them with the vivification of herself.
Moreover, we may know from Plato, through these signs, the union of the whole triad, since denominating it Core (i. e. a virgin or Proserpine) he celebrates it with Ceres. But again, we must survey where it is that he indicates the division of the triad. For there are three monads in it, and one of them is arranged, as being the highest, according to hyparxis, but another is arranged according to the power which is definitive of life, and another according to vivific intellect. And theologists indeed are accustomed to call the first of these Coric, (i. e. virginal) Diana, but the second Proserpine, and the third, Coric Minerva. I speak, however, of the authors of the Grecian theology, since among the barbarians [i. e.
the Chaldeans] the same things are manifested through other names.
For they indeed call the first monad, Hecate, but the middle monad, Soul, and the third, Virtue. Since, therefore, these things are made known to us after this manner by the names of the Greeks, Plato indeed indicates the order of Coric Minerva, by denominating Minerva Mistress, celebrating her as Core, asserting that she is the cause of the whole of virtue, and calling her the lover of wisdom, and the lover of war, and also Ethonoe, as being intelligence in manners. For all these names sufficiently represent to us her intellectual and ruling nature, and that power of her which promptly supplies the whole of virtue. But in the same dialogue, he indicates the order of Proserpine, celebrating her as Pherephatta, and employing this name, which is likewise used by all other theologists.
These things he manifests in the Cratylus, where he unfolds the truth concealed in the name of Pherephatta. And in the same dialogue he indicates the order of Diana, by calling her skilful in virtue.
For it is evident that the whole triad being united to itself, the first
[monad] of the triad, unically comprehends the third, the third is con
verted to the first, and the middle has a power extending to both. There are, therefore these three vivific monads, viz. Diana, Proserpine, and our mistress Minerva. And the first of these indeed is the summit of the whole triad, and which also converts to herself the third. But the second is a power vivific of wholes. And the third is a divine and undefiled intellect, comprehending in one, ma?? ruling manner, total virtues. Timaeus, therefore, manifests this, calling the third monad (Minerva) philosophic, as being full of intellectual knowledge, and true wisdom ; but philopolemic, as the cause of undefiled power, and the inspective guardian of the whole of fortitude. And again, the Athenian guest calls her Core, as being a virgin, and as purifying from all conversion to externals.
If, however, you are willing, we will survey the triad of Core, from what is said in the Cratylus concerning Pherephatta. She is called, therefore, wisdom, and is said to come into contact with that which is generated and borne along: she also produces fear in those that hear her name, and excites astonishment in the multitude. With respect to the appellation of wisdom, therefore, it is evident that it is a sign
[of the characteristic property] of Minerva, and the summit of virtue.
For if in us all the sciences are the first of the virtues, how is it possible that wisdom should not be rightly denominated, the firsteffective cause of all the virtues? And if philosophy pertains to her, so far as she is wisdom, and immaterial intelligence, but not because she is indigent of wisdom, (for no one of the Gods, says Diotima, philosophizes), on this account, there
fore, she is not indigent of wisdom; and the intellectual good of the ruling order entirely pertains to her. But to come into contact with that which is borne along, and with generation, will in a particular manner be adapted to soul. For it is soul that knows every thing which is generated, and continually communicates with it. She, likewise, in a certain respect comes entirely into contact with that which is borne along.
Moreover, the incommensurability of Pherephatta with multitude, and the terror and astonishment which she excites, are indicative of the power in her which is exempt from all things, which is unapparent to the many and unknown. For the Barbarians also [i. e. the Chaldeans,]
call the Goddess who is the leader of this triad, dire and terrible. Hence Plato does not more clearly indicate these dungs to us about this mighty Goddess [than the Barbarians;] but he announces names adapted to the theology concerning her.
To the Core, therefore, that is beneath, and that associates with Pluto, all the abovementioned particulars are inherent according to participation, and, as some one might say, according to similitude to the total Core; but they are inherent in the ruling Core, according to the first hypostasis. And in reality these three Goddesses are consubsistent.
As, likewise, the whole vivific deity comprehends in herself the fountains of virtue and soul, which the demiurgus also imparts to the world, causing it to subsist perfectly, thus too, this deity [Core] possessing the primary cause of all the partible forms of life, possesses likewise the principle of souls, and of the virtues, and on this account, the ascent to partial souls [such as ours], is through similitude, and virtue is a similitude to the Gods. Hence also, the form of each of these, I mean of virtue and soul, presubsist in the assimilative Gods; since, likewise, the immortality of souls is inferred by Socrates, from their similitude to divinity. If, therefore, they are allotted immortality essentially, it is indeed necessary that the cause which assimilates them [to divinity] should primarily be in the Gods. For they are assimilated to their fountain. But they participate of similitude from the assimilative causes. Hence in these, the cause of such an immortality of souls as this, shines forth. On this account also, Socrates arguing from similitude says, it is fit that souls should govern and despotically rule over bodies, since they are allotted the power of governing and despotically ruling, from the same cause from which they derive their similitude [to divinity.] The one cause itself, therefore, of all the partible forms of life, preexists in the assimilative rulers. But one, whole, and impartible virtue exists prior to all the virtues which afford a similitude [to a divine nature.] And neither is the essential similitude of souls, nor the similitude of virtue, derived from any other source than that of these rulers and principles.
Since, however, there are, as we have said, triple monads in Core; and one, indeed, establishes all things in itself; but another leads all things into generation; (for it belongs to soul to generate) and another converts all things to itself; (for this is the illustrious work of virtue) and since all things are perfectly prearranged in Core,—this being the case, the monad which associates with Pluto, participates, indeed, in a certain respect of the extremes, but is particularly allotted its progression according to the middle. Hence also, it is called Proserpine, because it comes into contact, as we have observed, with generation and things which are borne along. For the unmingled and the virginal were adapted to the extremes. But mixture, and a contact with generated natures, are adapted to the middle, which rejoices in progressions and multiplications.
This ravishment therefore, of Core, is indeed perfectly established in Proserpine. But she also imparts herself, and the vivification proceeding from herself to the last of things. Hence likewise, Socrates in the Cratylus coarranges Proserpine with Pluto, but every where ranks total Core with Ceres, and comprehends her in the name of Core. The power however, which proceeds from her to the realms beneath, he comprehends in the name of Proserpine. For the psychical nature is in this power essentially; but the remaining things are in it, as we have said, according to representation, and not primarily. And thus much concerning the vivific triad, since Plato has delivered to us but few auxiliaries about it, from which as from firestones rubbed against each other, it is possible to enkindle the light of truth.
CHAPTER XII.
IN the third place, let us discuss the elevating, among the ruling Gods, and the triad which converts all things to their principle. For since there are three intellectual monads, as we have said, which are prearranged in the Gods prior to these, three triads of the ruling Gods proceed conformably to those monads ; the paternal triad indeed, conformably to the first intellectual monad; (whence also they are called the sons of Saturn, and are said to have divided the kingdom of their father) but the vivific triad conformably to the middle monad ; (whence also we are accustomed to coarrange Core with Ceres as with a precedaneous cause) and the convertive triad, conformably to the third monad. Hence likewise we establish the peculiar cause of this triad in the demiurgus. For ail the triads of the ruling Gods, are suspended from the demiurgic monad, and the progression to all of them is from this. One of them however, he constitutes in conjunction with his father; another in conjunction with the vivific Goddess; and another from the fountain in himself. For in the allperfect demiurgus there are many fountains, which exist prior to all the second and third generations. For there the fountain of ideas subsists, according to which he adorns the universe, fashions the several particulars in it with forms and reasons, and arranges, and leads them into bound and morphe. For the fountain of souls likewise, and the fountain of all the intellectual Gods which proceed from him, are there. For he possesses a royal soul, and a royal intellect, according to the power of cause, as Socrates says, in the Philebus. For there also the fontal sun subsists. Hence Timaeus, after the generation of the seven bodies, and their position into total circulations, says, that the demiurgus enkindled that light which we now call the sun in the second of the revolutions from the earth, as affording an hypostasis to the sun from his own essence. For that which enkindles the whole sun, produces it, and constitutes that which is enkindled.
The demiurgus therefore, possessing, and comprehending in himself the solar fountain, generates likewise in conjunction with the principles and rulers of wholes, solar powers, and the triad of solar Gods, through which all things are elevated, perfected, and filled with intellectual goods; from one1 monad indeed, participating unpolluted light, and intelligible harmony, but from the remaining two, efficacious power, acme, and demiurgic perfection. How therefore, does Plato deliver to us these divine orders, and where does he indicate concerning them? Here then, he comprehends the whole triad through one name, in the same manner as he does the triad prior to it. And as there he manifests the whole genus of the vivific principles by the name of Core, so likewise in these, he denominates the whole triad Apolloniacal. But he indicates the multitude in this triad by the many powers of this God.
In the first place therefore, let us survey how Plato, in the same manner as Orpheus, considers the sun to be in a certain respect the same as Apollo, and how he venerates the communion of these Gods. For Orpheus clearly says that the sun is the same with Apollo, and asserts this (as I may say) through the whole of his poetry. But the Athenian guest indicates this through the union of these divinities, constructing a common temple to Apollo and the sun, and at one time making mention of both, but at another, of one only, in consequence of their subsisting according to one union. But he says as follows: "Every year after the conversions of the sun from summer to winter, it is requisite that the whole city should assemble in the temple common to the sun and Apollo, consecrating three of the citizens to the God." In these words therefore, speaking in common about both these divinities, that it is fit there should be a temple of Apollo and the sun, into which it is necessary the whole city should assemble, after the summer solstice, he discourses in what follows about both, as if they were one, adding, that three of the citizens should be consecrated to the God; thus recurring from the division to the union of both. But elsewhere, he latently indicates the communion of them with each other. And again, in what follows, at one time he says that the citizens [consecrated to the God] should offer common first fruits to the sun and Apollo, but at another to the sun alone, in consequence of Apollo being in the sun. According to Plato therefore, there is a kindred conjunction of these divinities, a communion of powers, and an ineffable union.
Socrates also in the Cratylus, proposing to discover the essence of Apollo from his appellation, ascends to the simplicity of his hyparxis, to his power of unfolding truth into light, and to his intellect which is the cause of knowledge, thus sufficiently indicating to us the unmultiplied, simple, and uniform nature of the God. But in the [6th book of the]
Republic, arranging the sun analogous to the good, and sensible light, to the light proceeding from the good to the intelligible, and calling the light which is present to the intelligible from t he good, truth, connecting like
wise intellect and the intelligible with each other, he evidently collects together these two series, I mean the Apolloniacal and the solar. For each of these is analogous to the good. But sensible light, and intellectual truth, are analogous to superessential light. And these three lights are successive to each other, viz. the divine, the intellectual, and sensible light; the last indeed pervading to sensibles from the visible sun; but the second extending from Apollo to intellectuals; and the first, from the good to intelligibles.
Again therefore, these Gods are demonstrated to be connascent with each other, according to their analogy to the good. But together with union, they have also a separation adapted to them. Hence by poets inspired by Phoebus, the different generative causes and fountains of them are celebrated, from which being allotted their hypostasis, they are separated from each other. But they are likewise celebrated by these poets, as mutually connascent and united, and are praised by the appellations of each other. For the sun vehemently rejoices, to be celebrated in hymns as Apollo. And Apollo when be is invoked as the sun, benevolently causes the light of truth to shine forth. If therefore, the hyparxes of these divinities are united to, and subsist together with each other, but many powers of Apollo are delivered to us by Plato himself, and are happily allotted an appropriate theory, it is certainly proper to collect from these by a reasoning process, the solar progressions.
But I say these things, looking to Socrates in the Cratylus, and his conceptions through images, which are there delivered, of the Apolloniacal powers. For the name of this God being one, unfolds all his powers, to the lovers of the contemplation of truth. This therefore is a very illustrious indication of the Apolloniacal peculiarity, viz. to collect multitude into one, to comprehend number in unity, to produce many things from one, and through intellectual simplicity to convolve to himself all the variety of secondary natures, and by one hyparxis to unite in one, multiform essences and powers. This Socrates says happens to the name Apollo, it being sufficient to signify in one, the various and different powers of the God, so that receiving his last image, and the most obscure representation from him, it is assimilated to his unific, and collective hyparxis, and contributes to our recollection of the Apolloniacal peculiarity. This one name therefore, possesses occultly many indications of the powers of the God. And by this simplicity indeed, which is exempt from multitude, the truth which the God through prophesy unfolds to secondary natures, is presented to our view.
For the simple is the same with the true. But by the representation [in his name]
of dissolution and liberation, the purifying and undefiled nature of the God is signified, and also his power which is the saviour of wholes. By his emission of arrows, his power is indicated which is subversive of every thing inordinate, confused, and incommensurate, through a cause which is the source of the jaculation of arrows. And by his revolution, the harmonious motion of wholes, and the symphony which coalesces in itself, and binds all things, are indicated. Referring therefore, these four powers of the God to forms adapted to the powers, we may thus accommodate them to the solar monads. Hence the first of these monads is enunciative of truth and the intellectual light which subsists occultly in the Gods themselves. But the second is subversive of every thing confused, and exterminative of all disorder. And the third renders all things commensurate and friendly to each other, through harmonic reasons. An undefiled however, and most pure cause presides over these monads, illuminating all things with perfection, and a subsistence according to nature, and expelling the contraries to these.
Of the solar triad, therefore, the first monad, indeed, unfolds intellectual light, and announces it to all secondary natures, fills all things with total truth, and elevates them to the intellect of the Gods. And this we say is the employment of the prophetic power of Apollo, viz.
to lead forth into light the truth comprehended in divine natures, and to perfect that which is unknown to secondary natures. But the second and third monads, emit efficacious and demiurgic acme, in order to the production of wholes, and perfect energy, according to which they adorn indeed every thing sensible, but exterminate the inordinate and indefinite from the universe. And one of these monads is analogous to the production in wholes through music, and to the harmonious providence of things that are moved. But another is analogous to the power which is subversive of all disorder, and of the confusion and tumult which are contrary to form, and to the arrangement of wholes. And the remaining monad which supplies all things with an unenvying and exuberant communication of what is beautiful, which extends the beneficial, and imparts true blessedness, closes indeed the solar principles, but guards its triple progression. In a similar manner also, it illuminates ascending natures, with the perfect and intellectual measure of a happy life, presiding in the sun analogous to the purifying and Poeonian powers of the king Apollo.
From what is written likewise in the Republic concerning the sun, we may be able to collect the same things by a reasoning process. For Socrates there gives to it a transcendency exempt from every thing generated, and says that it is established above things which are borne, along in a sensible nature; just as t he good is perfectly exempt from intelligibles. He likewise says that the sun generates sense, that which is sensible, and generated natures, just as the good produces essence and true being, and is antecedently the cause of intellect and intelligibles, If, therefore, this sensible world is generated and generation, as Timaeus says, and a divine generated nature, as it is asserted in the Republic, but the sun is beyond generation, as Socrates affirms, and in short, is allotted an essence different from sensibles, it is perfectly evident that it is allotted a supermundane order in the world, and exhibits an unbegotten transcendency in generated1 natures, and an intellectual dignity in sensibles. Hence, Timaeus also delivers a twofold progression of the sun from the demiurgus, one indeed being coarranged with the other planets, but the other exempt, supernatural, and unknown. For the demiurgus, when producing the seven bodies of the planets, and placing them in their proper circulations, at the same time constitutes the sun with the other planets arranging the moon the first from the earth, but the sun in the second circulation ; and after these, he enkindles a light in the solar sphere, similar to none of the others; nor does he receive this light from the subject matter, but himself produces and generates it from himself, and extends as it were from certain adyta to mundane natures, a symbol of intellectual essences, and unfolds to the universe that which is arcane in the Gods that are above the world. Hence also the sun when he [first] appeared, astonished the [mundane] Gods, and all of them were desirous to dance round him, and to be filled with his light. This world likewise is beautiful and solarform.
As we have said, therefore, from the fabrication [of the universe,] in the Timaeus, the sun is demonstrated to possess this order beyond sensibles, and to be allotted an essence above every thing which is generated, but every thing in the world receives from him, perfection and essence. Hence also, Socrates in the Republic calls the sun the offspring of the good, the demiurgus of a generated nature, and the author of all mundane light. These things, therefore, we must likewise understand analogously about the ruling order of the God ; for they are thence communicated to this visible sun. And on this account, here also, the sun is allotted an exempt transcendency with respect to the Gods in the world, because he possesses a precedaneous hypostasis among the leaders and rulers of wholes.
Farther still, in those Gods likewise, the first effective cause of light subsists, generating those supermundane and intellectual rays, through which souls, and all the more excellent genera obtain an elevating progression. With these Gods also, there is the demiurgic duad which produces both simple and composite natures, those that are of a more ruling, and those that are of an inferior order. And in short, this demiurgic duad governs the twofold coordinations of the world. Hence those who are wise in divine concerns call this primary cause of light, and the demiurgic duad hands, as being efficacious, motive, and fabricative of wholes. But they establish them to be twofold, the one indeed being dexter, but the other sinister; which things also Timaeus admits to be primarily in the celestial periods, and says that this division is derived from the first demiurgus. If, therefore, the demiurgic monad constituted the solar order prior to the world, why is it wonderful that in that order he should establish this division according to the right and left? For Socrates also calls the motive powers of the Parcae hands, and says that the eldest of the three moves the universe with both her hands; so that we must not refuse to transfer the name of hands to divine concerns. Moreover, will not likewise the last of the solar principles according to Plato be that from which the interpreters of divine concerns say, a happy life, and unpolluted fruits are derived to wholes ? Since he calls the sun the offspring of the good, and this essentially pertains to it.
For it is evident that as the good extends felicity to all beings, thus also the sun extends to mundane natures measures of felicity adapted to each, and gives completion to this through similitudes, and a tendency to the whole demiurgus. Hence also I think, felicity is said to consist in an assimilation to divinity. And felicity pertains to all the Gods in the world, according to the one ruling cause of them. For thence perfection and blessedness flow upon all things,
CHAPTER XIII.
AND thus much, following Plato, we have collected by a reasoning process, concerning these particulars. We shall add, however, to what has been said, the theory pertaining to the unpolluted Gods, among the ruling divinities. For Plato also gives us an opportunity of mentioning these, since it is necessary that the rulers and leaders of wholes should subsist analogous to the intellectual kings, though they make their progression in conjunction with division and a separation into parts. For as they imitate the paternal, generative, and convertive powers of the intellectual kings, thus also it is necessary that they should deceive the immutable monads in themselves, according to the ruling peculiarity, and establish over their own progressions secondary causes of a guardian characteristic.
And the mystic tradition indeed of Orpheus, makes mention of these more clearly.
But Plato being persuaded by the mysteries, and by what is performed in them, indicates concerning these unpolluted Gods.
And in the Laws indeed he reminds us of the inflation of the pipe by the Corybantes, which represses every inordinate and tumultuous motion. But in the Euthydemus, he makes mention of the collocation on a throne, which is performed in the Corybantic mysteries ;
just as in other dialogues he makes mention of the Curetic order, speaking of the armed sports of the Curetes. For they are said to surround and to dance round the demiurgus of