ae < v S Soar nae
a tt
oe We
ets on
[p—] so
"ae
aa" y
~ We
af =) | a; 1M mae Hy
wiv
ea from
nt Lt:
aint
A tit J STS | Ven Ss PAY ao Lakh Maid tl ares aot oe tee Ne a gegen Brig ree EPs ere aS ReY Reg Miter hia Fates. What orders ther bay EAM TaN We yee
| Ai: ¢ AY
t pind aa ¥
Cine 4 mW ry eSeTtitins Sole ‘Sa ftth a: ey eat - ¢, + Pavia an Wet. ft!: ia a . j nF, Pat Val» tp Manne, Ries Wie ut wwe 4s 4 . < - .’ b Prk oo » Tk ‘/ Se Ph img: ve he fot? hat)
Ter ee eet ek tote Cm) ie
Ppesod when SPwes, oe .
“fos =)
‘. arg VARS ae
eee on ee ee DS re eth ee ES ht aes Cen ee Voie ee Comes oad te Pe, ERO, LO PET ee ee pate oy: ee Sp eae Pe Re ae RORY SNS Eg aR SRNL cae AC eg Waleek ene nth bade Oe ARPT ee ta. | Say oh Pe aC ees OS ee ee Aa OR TR, aR Vs eS aR RT: i A See oe PS
iW 5 >" “ft { | tithe AL ry gives ryirad pra? Peri j ' WIV, vii Obey sev bate ‘" at j | ss T } pre ' Phas rhe ute
eee rf ' wt nt 4 }
?;: Ay 5
’ ate; |, } Py
ly .
i, _ sf we’ ibesi »! Vo. ‘tas, * si
’ . tar; tener: T;: il )!.
1 P< iP bd >
’ Ff
[p—] 7
. Ay a 1 ) Tiweore¢ ’ ¥ as. *S ye i =
Wer ek se see lat cee F vier a) . ¢ ‘yar frriis¥ ‘SA Ue "ie Figst BRI ALE Ste ghee —That it Lestep yd EERE pees 5 vas »; PA ABATTD Ue ay he pecel S - rei,"+;
cane
eT * oy . . Fe
4 < aS
The alow part of the speech « of the = emit hee ‘between Ap eo PIA ec
vis a
. Pa us
Hane
— ee FP eee ei Lee. eo, .7F ‘ls ly dhe Mileae a! ats pink Th ea betes hak totes Om
‘ae
da 4 (Oe viel "es y's”
: PR RESS Ny 4acyt% fue BE SAT Ca eo; _; .; - fs > Ser op y ty
°; \ te.; - . ‘ets ee ate ee t ef ak fis ny * Be 523 } df Po] Fath ili: | See ol Erie
yee
's oTh) sedated yt By PE 4 *,’, SO yri 7 fe«; >:
- est ot et aad, ‘aad . ris y Ae 5 PAH ie ee x tT yet os Tey gee ip
[p—] I
mnt I t {ART pat te ¢ te raat rie KER as Aw pCR ey by! MTL AA “iy LUA, ye uh Mie LON Ae ai aha) ) | AS y Ay
ne
tb pitas 21 i et Sm iret shi Pa? ous ta th
asa \
eT AV aweri Go: Va i i
ee LeNaT\ At an aa ‘yf’ at yy va vei fihy v _< . "ry UA RAG tea ce i? ur ot .*
[p—] io
ve yf 4 Jt?
vs A‘ A» OTA Ltt te ASMA hay
“* it Sens
oP sui’ | a ses
Vy Vs \ “. tN Bibl"
‘Pal} ) ata)
i Hi TA ] ai’ to fe wt
iy Vay ole vis 4 ou MOL IAR i: ‘‘ AAI \je\ p h} . ‘_ 7 | a by
WV, vf
ial au ee a2 Sane Lf SPs
ST rrltiy, rel) Stat Se APraitn oe a Ie Ls BPA ert By (e-
i’ E af hey ae 4 Sf MAS Aer nt’ fgg A SV as BRIG byt ‘4 Mit ee ie yy ae 1 ' ty: i Pebdd at fan ay fe. iY
mh Aa Ee
here the sublunary Gods are to be
_. the sublunar
’ od. 3 _ Sek Pt, - - . sam Vn, Td ~ aa ee ae - ws — _ ~ - a = —— en ee a we se Se Tees ee -"~~ Py -_- — — — - — ae ae ee = =o 2 Se - —
. < os ee — = (ON Pes TH 10) LoGy
ae > en: ~<
| same manner ako the 1 Aedic sak waiee eit forth the ial sate er the d = tik the same time iptellectual triads, inte intellectual - Gs eg: “they constitute. indeed the - monads which are. . coarranged with ‘ee:
hebdomads, according to. the sumoiits of the triads; but the two triads, those 1 Hence every liecbdotmad has the first monad: indeed intellig ible; buk the apiece oS ae Dae after this, and which is triadic, intelligible and: intellect: | “third. triad, which is the next in order, intellectual. ‘subsist as in ‘intellectuals. =e peculiarity. of the constitutive monad. ise | | Ee In short, the intellectual powers: procied spinning ¢ to ie pe intelligible reas
aoe orders 5 but they constitute { hese s seven aitnassrreee espe to: the fart
according to the second and third decrements of -
For they are ‘characterized = eo tis fe n vt
PAS + ayer yu?
ens far as to the last of thit
pure -connectedly containing and perfecting all. things. Bat. the: intelligible
5 _ ponte: the causes: pot wholes: uehinels: ied seectally: You may os
“a mi iS) ave itself ‘gal vanes oR tobe shade are Sew 0 the aie ee eee
eae For the numbers of the- partial are: differ
es 25 2 fatal orders in. the Gods. -:
Re Se ‘various ‘pre 2TeSSl
divided according tonumber.
lentual G Gods sais all: se ponents For the monads in these are
Por ae evolve the. “sche ¥
Puy > se, 4s
And
' Not
yf » C25 ae ea Z ROOK Y.- een ‘nis i> oe TY AE EV iC TA) ee
Ee oe oe BS a r¢ i. Bry ee . qt. EIS “Shes; sits = $=. 0-— As .S, ve ss t. © © tee .; eee ae ek »* ral Se eS ‘p “iS = %: ve
| causes; ‘oat hey = telligible, and
wenn Abb ie Nectual Gods; since: these: alsa: are the first that oe
divide the worlds trindically, and pervac
“Baw fe jateligibeles aid oink - Bie
And what» the: monad. was tn the. former, ss ee; ahs that. qaumber- isin: the: latter. And. the intellectual Gods” produce all Pee a @ Bm eae hebdomadically, ible, and atthe =
neainesied aed epee: Joag
nt fromthe numbers of the Sa iont he avhole of this intellectual number i cathe ae . the natures prior to it, and. is divided ho: eee io . is it. does. ‘not. desert. its. alliance with the
© ef ble
As, °
[p—] 7
‘hor eile
Sr °
sh =
Pa
oF AS
o. Bide oe x w oe <: tae Lal a 2 “< oF,
most pure intellect, Es tales and, as he says, t the pee P
CHAP. ‘OL “or PLATO, | | 317 | iduad, For bébdomadlic multitude jails ac obuakeatahuity: with eS
[s105]
— - the monad 5 since it is measured according: 10 it, and prit subsists from it.” And’ the ‘Pythagoreans, whe
naibers. . yee
> .::; “.’: Piet v Pike? vel Vu SV A We - - Sa . = “‘ SPAT, Te “-— > ¢ ‘* ¥ ty +r a: +e,; ‘3 a AST . —-: “ar a Ae yt we Vy — +o — Pe * Yep re we ost eal 7?; al): — sid, evi ny ct ah: — ii‘ PICO 6 8 rit - » o, . "h i af, a bial; rey al ‘ee ye _ Nal fv; ne al -“% ve meme “ad ~ ’ r a 7 +. . “~. ~ » ‘ibe’: + °: eee he} NW ees 7 weno AAU MAS AN wis Ai i a noe oe Leu Vite 7 eta ae ty as ee awe et = > 4 é ae > .::; « A Hs aod"2. Peres y [ez -> SF . a I ~ s | yb be . * “me a es ae.
oes;
‘i APD) ss mars Sat thes Bet ty s's¥ 4 ‘Yi Sas sete: se: ad md . CHAPTER HL. ~ RAL . 2 ‘fareX ee. wat. . < RS M: “4 “. Son ae, ae me
ae follows: in. ‘tine next guale Aint we late eras the:: *; Y
‘4 ths order, nd show that he does at dient om ny of the a”
i dogmas concerning it. ‘Since, therefore, we have demonstrated, that the _ oelestial order, - which we fad in the Cratylus: perfectly celebrated:
Tagbi we: middle fond. of ake prea ct a and at Abe: sas time, aM
faze af F Platoy as ‘Soccer i ays ne nthe Cratylus, e¢
: pa oo ee er
any “they denoniinate the heptad light according to intellect, evidently” admit its h iy paris tobe intellectual, and ot this. faccotnt le cieeeee! from the: monad: “Por the
ss is eee Boo! ‘this 3 in tae the ‘divine 2
: red na divided front the _ }
This God, -therefote, is the. summit of 4 a ‘dea Es oe ener os, cag Biase tie the - al Sas Peet
oe
os the whole of life.
ob is the father of the mighty Retage and mre father.: For be. kis: 7 | ‘) | Shefather of the father of all. things, is evidently. aio much
aE 90 st send: ak the lier —
a ae ‘Saturnian bonds which Socrates: imentions in. haa es ene S r about. the intelligible of his anther
| unifie of the intelligence of Jupit e) and fill the veto intellect with the all-perfeet Saban intellect. And “them: wis does peel inte el desire and love to Jupiter, contains him in himself by ind And these things. POCr same time being serious in what he says. The abject of desire ther and ‘the intelligible to Jupiter, is Saturn. — | hime ie sd a hues and demiurgic intellect.: ‘Hence, it 5 is necessary that third othet intellectual eanse, generative of life.
Ji upiver |:
and pean
But. we say that- life is: every: where arranged | ence, we must say that the queen Rhea, be
eet
of Topiter, ‘but sul at ardina| te to the: father Saturn, gives completi
appie re
to the: intelligible - power of intel jectisals;' but another according to divine and - ‘intellectual. fe = and - anc intellect. ‘Pory we celebrate “- middie — = fs
mother of the
: Sins ae = Sze SS + Tesppems at: =; Eo aes prs a 4 ng pepe aes git, iz; ze =< SF erie. mitted ag nal, “En . Me .;: at
oe
| this Thinks “likewise evident oa about hisnsclf, filling See Sh: gence, ice aise Relice being the stent of ee
crates indicates in the Cratylus, jesting, and at be ‘: “But the mighty ‘Inpiter ee
i eed | is 5 the cause of life, as Socrates says, but intellectually ae.
being ¢ the mother nee vse middie, existing asa vivific world, and. establishing: in herself thas causes. ve BS ‘Vhese three. paternal orders, therefore, have = red to us in intellectuals sone of them indeed subsisting oo iat A
ther oT to. intelleetoal sg ee
he vein; a L ors sae ae an “soe nara vm re wh rw = soa | ‘
-j ot ~~ ae ** ay ‘« = as 3¢ Vice
oy” Oe fm r WA, A At. tee Beg ag Pes Uae FL .
‘ats A A . Pate
; ete
FPS
ie s
rT
ee We) tak re
ta 1 © cv ts - . L Poly ee. "ti Pe re ae Ss alse << 4 Pe
to it, disjoins jhe titencee peewee in rit oe ote e ney eS Oy par rts, to ee Sees F ty mene of dominion. “And let oe es
nate her paternal cause,
together with, Saturn, _ oan rf = sin eis aS EEN vee eee: - Moreover; 1] Plate following Orpheus, ealls the inflexible and ‘andefited ee trind of the intellectual scenes Curetic, as ie evident fi from what the Athe-
and all the Grecian: theology, refer ndefiles | to this order, » Por ¢1 xogex to koron, indicate ing vals. than the pare hh
a pure and a and Seocepubie.| Hence, ab bine belek wid, Seat ne ty Sat ne
RAR a:
‘as noe ‘essentially. amited to the cause of undefiled: purity, isa’ pine. oa
‘Phe paternal Gods therefore are three, and the undefiled Gads —:
: nels . we consider the ¢ fabulous exctions both, the Satorian | widens ou < ah always be canceled in silanes sists the arcsiie truths —
a compl ‘the ions ce sezregates ‘the: ‘Saturnian a ae gy: =
lake
of Sete: — oe that all pe saves the multitude and the tains but that they
e ancients wi
Aap “ie
ethic ances. cones
a:: ah eA aan ee ) Pa: _ “> Ar *: ey |
: a: . ‘“ . Aw .*, d % rs +. > *, ¥? hy Ne nan gi aris apie! Pagnciat Tee St ot he Fo Ste he ST SECs ase ae a: t - co 7 n - . a of a “™ . 4 4 ‘Ve 4 4
ting Hea shee ei
_aud their rythmical dapee.: acnies represents tee who i oe three, as s the guards of Jupiter. And the sacred jaws: at the Cretans, defiled: life: and-energy sens:
pet are “thee, (nad itt remains: } thet we: should. —— the seventh a
. es = ae
surveyed, and that they are indicative: of mystic cons awa reys se these things ® are: not batons Breas Anew: to hear—[if we ee ead!
| ‘particulars will be Sods by Bn
3 stupid, through j ignorance of the arcana they conwill exbibit to the wise certain admirable opinions, == Stig ig indeed does. ‘not, admit such a mode oa Serie, but fans it x pean ar
[s106]
athe Ne ON rae THEOLOGY Ne H Ny HOOK V. eae ae Ne 35 rejects the Saturnian fable bidccobon they are mutated ta Rathyprion and anaes the auditors of the Repablic,. yet. at the same. time ada nits Ube; ne a oe pie
- Cratylus, placing about. the mighty Satorn and: Pluto, other secondary Poot
- bonds,—thus also, I think, he forbids exections t eee
“whe know only she appasent mening of what iss, and doesnot ade
ee spans shah pavents, | ba: nen 808 and ¢ csas mach
ssible such like. Opinions. He assents paenaeny ts their fe hcig. fn arr atest ae whith ace one: oes | epson: into the: inystic truth, cand i investigate, = ce adimits the —— nal — Ve See er [ myt els ae willing to Saale —— tionsfor the
% a2 ae
ucealment, ¢ or in geval other. way Se ty pete
there: any occasion to ore if fon these things 6 we ‘endeavour to conhrm: 0: of Plato; bot itis requisite to. know how the § ylosaphy of ich particulars, and how it rejects them, and i ot x age
pre ave hea a fasy he th e; causes, of the greatest « evils and aa oie
eB ee BS: Dy) ck
[p—] S
‘Be
HH res eRe Hil foe oa aa av
pet HEL
hataiore;-will ongh these: conceptions appear to., have been thang fe a ‘worthy of ig mentioned pede p CRS ES 3: he
: Pa = a « »: a. > > n s ++ ~*~) <: he ee SNe, t Th . . cite ~~ - “‘ “" ¥ a oy e oo ~ ’ a 2 ye tisie 2 Sar re es § ag ae SAF HBX Be; is: Ss ne - Ain, 4 ~ > Aas
hei.
quae
icinges;: raat ee ‘same n manner a5 a he fabricates this _seasible eee
we or —; rs Ps, A ous Site =z Ae at., aes f aft:
abtele ‘ts.
pa ity
: i, 4 z .. ity + dN; youl i: iy Pyatce es S Ny eee ag 44, ' & eas vaicyts & ’ ',’ 7 air ys
“onau.aro:: | BEES SELMAN RVG Ty
dan wien age of -intelligiblen: or in the first ee ‘eideed, iionen: eae es the whole essence of the soul, and afterwards divides, it into mimbers, biads: it by harmonies, and adorns it with figures, I mean the rectilinearand ivi the virenlar. After this also, he divides j it into one circle and seven’ circles, Whence therefore, are this modad and hebdomad derived, xecpt from the: intellectual Gods? Por figure, number, a a ee bai are prior ee See: them. Anil as in. the fabrication. of the: soul, after the subsistence of the aoe psychical figure, the. division of the. citcles according to. the n imonad and hebdomad follows, thus also in the Gods, after intellee’ ual and intelli gible -‘figure, the intellectual breadth, and that sphere of the Gods succeed. The maltitude therefore: of the: seven hebdoms Bs subsist from the divine intellectual hbebdomad™ entering: into itself. Aud on this. account, the ee misreus thes divides: the circles - in the ‘soul, SOCAUSE Se in ntellectual order, produce: an intellectual hebdomad. tou nek oe = aT do ‘Bot hawaret: rocian and 1 how: wonitend, that the peven circles are ies
2 anton to ‘the: tele of PON but. the: division, pra to cons ia Ne, ~ eircle of difference. Shorl iy vafter: fenover, it will mite coum conte ‘canara - different belong to the dominrgic order. — soe Re ne ye _ Farther still, after the division of the capales) ibe condita assumes bint ee ieee which. are symbols of the assimilative, and others which ‘are 5 yr BRS
ee 5
hols oft the liberated. Gods, and thr igh sheet he refers. the souk to these ieee rders of the Gods. If therefore figure is: sake iilart tant ora
but the similar and dissimilar are posterior to thera, it i ne
ee Abt the: aionadic: and at ale same: time — b ie;
tel - d oe of an nineteen, as wemay ae SOR aA
% PE ®, it =F
ned ar
. = EAey Dead ss =a PK Be 23 hid ra Sp Da
es
Ve + et a
se YE. Bi’. f
’ pee wae > Seven 22 Sed peat eee ART. Y i
ow . at . od ° ‘
[s107]
Pei oe z ares Nias ON THE THEOLOGY
Jeara: ie. ‘invages. There. however indeed, the hebdomat is one an allied to itself. But in “souls, the circles differ from each ot ier, accordi
tothe divine peculiarities, For they receive number 3 in sach a sae Ba New) aya . as to. preserve: the proper nature which they are allotted, connectedly Shine “containing | mundane natures, and convolving the apparent by theirown = “ireles. And thus much concerning these particulars, which oat Peele age: “ments that are not obscure of the aeaepoueet of them by Plato. |
a the intellectual Gods, ] as much as is su
ey} ‘
Fie ah Jt iY) le cay ‘1 i is
dee bene: making stots besionions. kite speak hak S hey ficient to the present theology. Ses Let Saturn therefore, the first king of ihe intellectual Gods, be now cele- | - brated by us, who according to Socrates in the Cratylus illuminates the 9.) - pure and incorruptible nature of intellect, and establishing his own. ale); not perfect power in his own summit of intellectuals, abides in, and at Aye ian
same time proceeds front his father [Heaven]. He. likewise divides the oD intellectual government | from the connective, and establishes. the tran-— ek
‘scendency of the other jniellectual Gods in conuexion with his own; Rennerhncs but ‘eomprehends in himself the intelli gible of the demiurgic | intellect, © and the plenitude of beings. Hence the Saturnian bonds, mystically, ots
and obscurely signify the comprehension of this: intelligible, and a union pte Ras
with it.. For the intelligible is comprehended 3 in intellect.
As therefore, the intelligible i is indeed exempt from. ‘tielleet, ‘but eek: ae COS lect is said. to comprehend it, thus also Jupiter is said to bind bis father, 9 “And in. placing | bonds about his father, he at the same time binds limselfé
[to. him). Por. a bond i is the comprehension of ihe things: that: are. bound. Sates
Pat the truth i is a8 A Sathorn + Saturn is indeed. an deems intellect; and . a; a
Wl "y ° 7 » >» v ~ FS ey; at ¥ if, Py hr a“ ee gh »’ VG . ‘\ Tact
af
4 Bor! Pert t. 2%
enw « hee
rv he, ee eel
J x Bou >
“<_? iw? . 3 *,: ese?
vy 4 ~ hiss"."~*.
Ney i 5 ae
[p—] is
Sua e DARIO PSE I NON ie ee
the mighty. Jupiter: ‘ia jikewiaee an: ‘intelle nee ka Pe
ligible and at the same. time intellectual; being indeed intellec
far as it intellectually perceives, but intelligible, so. far as it is. intel lectus ally: perceived. Hence also the Jovian intellect is to itself intellect, and | or to itself intelligible. And in & similar manner the Saternian intellect a to itself intelligible, and to itself intellect. But Jupiter indeed is more intellect, and Saturn is more intelligible. For the latter is established according to” the jntellectual summit, but the former according to the intellectual end. And the one indeed is the sick Users ious the ee
other desires. And. the one. fills, but the otber is filled.
-Saturo therefore being intellect and intelligible, Jupiter alae is in ates seoond place intellect and intelligible. ‘The intellectual however of Saturn is intelligible;; but the intelligible of Jupiter is intellectual. Jupiter ae therefore, being at the same time intellectual and intelligible, intellectu- a ligible in himself. But binding this in himself, he is said to. bind the intelligible et prior to himself, and to comprehend it on all sides. Por entering into himself, he proceeds into the intelligible prior to himself, and by the — intelligible which isin bimself, intellectually perceives. that which is prior to himself. And thus the. intelligible i is not external to. intellect. Bor |
every intellect possesses that which is in itself without. any” difference oS aS
ally perceives-and comprehends himself, and binds the int
with respect to itself, But again, it intellectually perceives in its
which is prior 1 to itself. For every thing which is external to. iniellonty is ie foreign and adventitious, and pertains to an inferior nature. — ‘Batthat
which is pre-established i in the order of cause, and which pre-exists. asthe object of desire, | is tp the desiring natures themselves. For being One verted to, and verging to themselves, they discover the causes of Pee selves, and a saa ancient: matares.: And gh how mach, more pies se ett
are se xe
and uniforni desire, hy. a cade
the more are they: pian ale stele ow wn d ies
oe. or seam by: ss — itself nc ce oe - ae
t. Bach therefore hee: ree intellect, each is also evidently an ‘intelligible. For every” ‘intellect is converted: to tself but being converted té it eneryiz es towards itself. Se Energizing: however towards itself, and not towards externals, it is intel Pee
pate i: since ve
> a0! ot
aoe — are ON TE THEOLOGY atth + BOOK. aaa | es perceives iiss all the natures: prior to itself, “And xh Sion sapeh ides RS Sten se! — gnore itis. united to itself, ina so much greater degree | it 18 ‘established aS se the. intelligibles prior to. itseli. For the cause of any. being, and which = ¢
is the source of essence of of: perfection: to it as. ‘not external to that rs being; but that which i is subordinate to any: being, ' isexternal toit, and = 9
is not the intelligible. On this account also, cach of the divine natures se eae unconverted to that’ which is interior to itself, but is converted to itselS:
and through itself reverts to that which is*more excellent. And. the i Be: = s telligible indeed is not inferior to any intellect; but. every: intellect ener
ging towards itself, aud- comprstenting the: setae prior to: sel ae ae | ieeetepoaly perceives: thence 25052 a Coie:
~~ Some. intelligibles. likewise: are. eee ‘as are: iconic: with lien” ae: Ae But others are ‘such as are proximately. participated by eC Aoki Ge
~ are such a3. it- sees more remotely, and. whieh’ ‘are. more exempt from: its USS ok
nature. On this account, the demiurgic intellect is indeed at the same
time intelligible and intellect, bat has the intelligible of his father, which —
| He “he binds: as the fable SAYS. ‘He sees however animal itself, which. is, .: enn ‘aceording: to Timeus, the most beautiful of all intelligibles, ‘And if the
- qilusttious Amelius, forming such ‘conceptions. as. these, ‘said that ape eR
tellect is threefold, one being that which ts, another that which has,and another that which sees, he rightly apprehends the conception of Plato, See
| according to my opinion. . Per it is necessary that the second intelleet — should not only Aave the: intelligible, ‘but that it should de and have the ‘intelligible; that it should be. indeed es
_ -Htself, but have the intelligible prior. 10 Hei, so far as it participates a _ And it is necessary that the third intellect should see the in ‘should also be and Aaee it; that it should see indeed the first intelligible; iat an ose but Aave that which ais. proximately beyond. itself; and that. it should Be ee the intelligible which is in itself, and which 4 is. same with i its own Del Nis
= re oa ai nines be epronipure? from ihe
the intelligible coordinate with
telligible, and
ieee a tne aso ofa does not, mp call Saturn “intelle, but: a pre — i
IP I
- ant
A ee
wae OMIM AP aa
incorruptible intellect. - “For he! “in the intellectual is iabtiaite Since — however, he is not. simply. intelligible, but as in’ intellectuals, he is intellect, and is himself paternal y 80, being’ both father and ‘intellect, and S having the paternal, intellectually. In intelligibles: therefore, intellect is.
also father; bat ‘in intellectuals. father ix intellect. Hence Saturn is a pure, immaterial avd perfect intellect, established above. fabrication pC yee the order of ‘the desirable. But. possessing such a peculiarity as this, he sy is full of -all intelligibles intellectually, is as it were exuberant with ~~ infellections, and: establishes twofold genera of Gods, some indeed ree himself, but others posterior to himself. And he leads forth, indeed, the prolific powers of his father Heaven as far as hee the: bast of iowa ids “4 but Les
[s108]
fills: the speech order vite t gonoralive ie Za eae
piel
562458) q “t ‘ig ese —_ = >) « - o= *. 1 Pid >, ty ¥ “s Ey . 4’ _s*P dst ash cay >: ° re a Se FLA se Te 44 ty a ae
Satan however is ihe one one. ok oie Buds id 1s ae both to TAD: receive” and give the: royal dignity with a certain. necessity, and. gS) eae anne were. violence, cutting” off the. genitals of his” father, aod being himself a vite
castrated by the mighty Jupiter. For he bounds the kingdom of his Fen
father, and is bounded by: the God-posterior to himself. He i is also. filed OES esters self frony his hen ees he is exempt from his progeny. Being however one all-perfect inteh == the: maltitude of total intelligibles. “And ‘as ps a he: deities the jteiaded: stant be ¢ laminator al Jena with intl Sas
from the natures placed above him, but fills the: whole
sole fabrication [c universe} with prolific perfection, ‘But separating himeel fi
| lect, he. contains: in himself ‘=
ik: produces all |
“elevates all things:
.:; i: - ‘¢; wT i ua
ay, *¥ - . vy
‘in ot eat Buca te vist Joh ot bag: 74 iy A ae; \ gig l® 1. ate ate .: “etree ere eA id ‘4,,t F Tt 7 fy @
+ ."& *ob 2
Vert properly. he eke ‘
conyolutions;- the one being. Sateseua. but the: other: al nate
fable i in the Politicus s says. And according to: one of. the periods indeed,: eS es E: rood spontaneously, and possesses an insoxious and i)
oe ‘But meoording. to fos other it L parmeapatey: of saptorial:
sinweairie Ke!
a i te
[s109]
twofold, the one. 2 lnapparent, ous more dnbclcmtank but the ee more
|. physical and apparent, and the one being defined. according to provic . ney dence, but the. other: proceeding in 4 disorderly manner. according hoe Loe fate. >this being the case, the second life indeed, which is multiform, meee } and. perfected through. nature, is ‘suspended from the Jovian anita. bas Bee LYNN _ the more simple, intellectual, and unapparent. life, is sus Suttons Saturnian order.” And these. things the Elean guest ‘Gearly. ‘teas, ag Shae calling one of the: circulations Jovian, but the other, Saturnian; though fe els ssl Leite Jupiter also is the cause of the umapparent life of the universe, is the .. supplier of intellect, and the leader of intellectual perfeetion;; but he Secaceanin ‘to. the kingdom of Saturn, and. being” a leader. a 33 conjunction with: his father, constitutes the whole. mundane intellect. — | And if it be requisite to speak the trath clearly,, each of the periods indeed, I mean the Apparent, and the unapparent, participates of both these Gods; but the
e one indeed js more - Sieasear: and. the other iB
als perfected under the kingdom of Jupiter. a Soar | - That the anighty. ‘Saturn therefore is allotted a. Sagi different eis Se that of the Gods prior to ‘him, the: Elan “guest clear! iy manifests i inwhat |
eard from many = ‘respecting the kingdom of which Saturn was the founder. — “According Soy
he asserts prior to the fable. For he: says, * We have heard
vp os
te ty ae ei | i pitt rh - te?;
Fe - 7: 2 Lae to Pies
Ane
: eY) Ng
6 Ot
Oba is
ey Aa
to this wise man B Merete Saturn is is one of the royal € G ods. Hence alas ate Peer
CHAR. VIL OR PLATON STIS er
be presides over a kingdass different from that of: his father, And while bis father connectedly contains ‘the middle centres of the intelligible and — intellectual Gads, he is. the leader of the intellectual orders aod supplies all. intellectual dife,: first indeed, to the Gods, but. secondarily to. the — natures more excellent than ours, and in the last. place. to partial s sou when they are able to be extended to the Saturnian place of survey. For this universe, and. all the mundane Gods, always” possess: this two- fold life, and imitate the Saturnian intelligence: indeed through unapparent — and imitellectual energy, but the demiurgic intellect of Jupiter, through a providential attention to secondary natures, and in short, through the visible fabrication. But partial souls at one time energize bia and consecrate themselves. io. Saturn, but at another: time after a Jovian manner, and pay a providential | attention to secondary natures, without restraint. When however they revolve. analogous to those’ deities — [Saturn and J upiter] they intellectually perceive. intelligibles,: and. dispose sensibles in an orderly manner, and live both these. lives, in the: same manner as the Gods und the more excellent: genera. For their: periods — are twotold; one being intellectual, but the other: providential. ‘Their paradigms also are twofold; the Saturnian intellect being the paradigia — of the one, bot the Jovian intellect of the other. For the mighty A upiter — himself has a twofold energy; ‘containing ‘indeed intelligibles in heii es but adorning sensibles by demiurgic production. — pee Z Since however: the circulations are twofold, ‘not only in whales ‘out also in partial souls, the Elean guest says: that in. the Saturnian period, . the. generation « ot these souls 3 is not from each other, as in men which are. the objects of sensible inspection, nor as the first: man with us is alone: earth-begotten, so in partial souls one first sow 8: but all of them are earth-begotten. For they are elevated from ultimate
and terrestrial bodies, and embrace an unapparent,” -yelinquishing a sen-— one — é to old age, and eA So tive:
sible life. He alse ‘says | that neither do they vers from, gens nee to x tenis older = ato oa the acest wey are |
s ie sutures ‘it is sd F a
“et ne Eo
: . “Fir >? Mi’ P = . tru eA sete ite Pabiivais i
ie, ey ‘Mek Sy “3 t eon mes > . ne Bog ys Se os ew ay ats et 9 Mas ag a; Pika eit uas he: ge a NTRP ‘PIE Wale Siatde Mss $5 Sa hte Pato Der Bere se oy * ++ SLA: 7 4 ° bal » PS Sy sre y Dkk? Se Sgt Sear he er ath =i eS fa: Ce are — stn Oe eo = => * ot af PA; E exavons. . eae ye Ly te eet es . a"«, ao > rn 4 ‘» H-Sy a aeA ET ragt Ss an Oy ba se i” "‘ x t P bot ne Fe Woe PN Cat PEI ADT,
“. Se pe ee ida + ' NY my) . Ay gt at a ° . P . oa >
” . ve ° P| ‘‘
‘is the offspring of man, — oy
~* eee
“sas?
. «= = wt
vr, Oew oe eh avr) =~ a to. Oe
ON THE THEOLOGY
der dit _ more. wigorous, proceed intellectually. in a vray contrary to.
Se stances, which the earth. spontaneously produces, ‘Being | dikewise. naked, -and without coverlets, they are for the most part fed in the.open air; for
: inde ed
Osea have a temperament of the seasons which is always the same. But —
MM St geueration, and as it were, divest theinselves of the variet v of life wit a? eo a i BU whieh ine descending they became invested. Hence Tikewise all” ‘the = an symbols which are adapted to youth are present. with these souls, when eas they pass into this condition, such as a ‘privation of hair, and a smooth. - = aS i J) ness of the cheek instead ‘of hoariness and beards. Fer they lay aside - | oO. every thing which adheres to then from generation. -: But. being situated a seer < \. there with: “Saturn, and living: the life which. is there, he. says: that there —: are abundance of fruits from trees, dnd many other [vegetable] sub.
ee een oe
7 ae make use ot soft beds, grass in abundance being produced for them ze
- from the earth. Souls therefore derive these and such Tike, ox
ai: qTighty. God, an the Saturnian period. For. they: are U eae He ao | ae? fruits from: whales 5 but egos
SS Se eee
with vivific goods, and gather intellectual
dy not procure. for themselves perfection. and b essex ness, from >
energies. Por. doxastic nuttiment indeed: has. divisible. and: —.: | conceptions; but intellectual nutriment: has. pure, impartible, and. native: — a
‘panvepbions, which the spontaneous obscurely signifies. ~:
- The production from the earth also signifies the piolific jatellect of bie Gods, which imparts to. souls by illumination — perfection and_ ee Sufficiency. For an account of. the ‘exuberant abundat ice oF good, they are able to impart an influx of it, according te the TMeasure of felicity adapted to them. Hence, they are. neither covered. owith. in ~when_ they proceeded into generation, nor have they
: additions of life, but: they are: puritied themselves by themselves fi frou all .
composition: and variety, and extending their intellect to tetal good, they — - participate ‘of it from the intellectual. father, - being guarded -by ‘the © intellectual Gods, and receiving. from them the measures ofa happy life, ‘They likewise pass. through: the whole of their. existence awith, facility, lead CS ‘sleepless aud pure life, being: established in the generative powers. ot Sone orn and bets g filled swith intellectnal Alves
[p—] 7
By bi ‘fourishied, wid
CHAR MII = PEG Re
meres ae
[s110]
Siedcave: therefore, this God i is ae ieiien of all jatelectat lite, aiid ek every intellect as well that which is imparticipable, as that which is _
participable proceeds from. this: ‘cause, hence it belongs to this mighty oe God to feed in a distributed manner, and to nourish souls. For becatse indeed he i ts intelligible in intellectuals, he’ nourishes souls, and souls we
aL eldel? +.
called the nurselieie of Saturn, But beea
first, and unical intelligibles, but with those that are raultiplied by his own cause of separation, he is said to feed therm distribute
use-he does not fil them with:
edly, snd asit
were in a divided manner. And do you not see how through these < things, this God appears: to be coordinate to the first triad of the ie
intelligible and intellectual Gods:? For as Socrates, i in the Phedrus, says, Ve
that souls are. nourished j in the supercelestial place, and in the intelligible Wace
neo 50. > the Elean guest asserts that the souls that 3 are & fed under
if sock are a pertectell by both these ¢ “tntellectintby deed ender: tie = a
kingdom of Saturn; but intelligibly under the order of the first. inte. a; lectual Gods. For this God himself is nourished hy that order. And — on this account he is allotted a leading. and primary transcendency te
intellectuals, because they are filled from that o1 ‘der ‘[throngh oes with = occult and ‘unapparent: powers. And he is that among the intellectual fathers, which the order of the first: intellectual Gods is in the i ioe and at the same time intellectual orders. Hence th le every
becoines nutriment to ascending souls, ‘but the sonnexion with it it oa i effector through the second and third Oi eS 2 As therefore, the demiurgic order elevates soul = the Saturnia of Ha e Ye es also the ichaanecleomays rder elevates siti ax
; Be ae ge oa git AS Bek 38 RES Se Ee “ore Ssivs } 5 t¥ ae, _ ~ -: ty i SA ae 88 AS ae oe ee ip ee: re: thy 1 ees tater cork bettie he Sra Fs those eek ee ccnates Sess site c Sees a3 ry; a tid eye NE a mat we 2, »? . nV yy} eiig
- . 4 ¥ \ mite fer M; 7 ‘VU Ns $ ~ . ‘‘aha FET ‘: ‘, toh eae roe, 7 eS SERN
an Wine Sa er ¥ See: if $l,; *,,:,:
Hak WC el Pact te ° plant ao;: 5 ‘i -: a’ .
Na hE 4 ‘pe &. *Pe 5352 .: gn "x _~* te a ky * ‘ey 3*5 >? Pts ‘+. . ¢: sisi pccatecuee Santer a | ON THE THEOLOGY: Boo: Sy Seat ede
* ied; "Ny, . ‘¥*; i +t, ' 1;; . >.” s M > = os.
eae sok war ‘Raving made man y and blessed dareag energies i os S igeataes or 3 ~ keingdom: of Saturn, they are again extended from hence to. the y pe es -~~ fective, and from thence to the: celestial triad, from: which comtemyleting <3 pees Eee Rg ‘supercelestial place, they are now ineflably. conjoined - with the tan She st
aa “supreme goods of intelligibles. - And after this manner the second orders.: és; ata es
aos) ae discourses: of {
undefiled nature, the facility, plenitude, and s
[s111]
always connéct souls with the orders prior to them, Hence also, the Nubierindsee a
~> theurgie ari imitating the unapparent penods of souls, arranges initiations ‘in the mysteries of the setond Gods, prior to- the more sublime mysteries. oe And through these, }t Causes us to pass to the intelligible place of; Sarvewe: as These things, th d efore, Plato indicates concerning the Saturnian life, and the polity of souls usder Saturn, not in the Politicus only, but align PS | he Athenian. guest. For io the. fourth hook. Ob ihe | SOM Sire us Laws: he celebrates the life under Saturn, obscurely. signifying the = Oe a fst salar at ee i ee AIS &. over een’ fabyulows: Repane Bee ees rary ar ean re vs
Sa the ts Pe > Se ee - + - a a. ~~ ad >
— oe
‘~ ~~ ~ Ma, “J Ss Fs 7 xy, eee iy tw; >: ety Ae . . ‘= pina ty Sy gt & imi, yes” aye Z a aa ep keee ae sae >
: ~ aN
forms: first sabsi
ae feces ON THE THEOLOGY
< the fntellecinal genera, a separates ‘all Toras pees to ‘a howe a sain) ordered progression; but imparts to all things by iomination Phen oe ese “measure of hyparxis, connecting the order which j 18 in them, preserving Ue RAN Nad
the boundaries of divine distribution immutable, and.
C8 sing the same
‘progression of or ler to all thir gs are generated. - But
‘each other, becanse law indeed divides the one into mmultitud the measures: ‘of intel lectual su 5
appropriate good, producing the differeut measures of b one [Saturnian] intellect. _ guards all things uniformly, and preserves total order in a firm undeviating manner, exempt from all division.
God which divides divine forms, and definitely imparts. to every thing
z ‘that which is adapted to it according t to the plenitude pro
(in awhich the — of beings, and
ab image of the division. according to. law. Souls, therefore, live according - to law;
formably to the laws of Fate; but in the Saturvian,.
living
‘according to divine law they are subservient to the multitude fof divine
forms] and are ‘extended to the one cause of all; and ascending to the
intelligible place. of survey, they are. subjected to the saered law of Adrastia.. 3 For snail law extends from on + ane as far as to y the last of:
FR
the
pete are of which | ie is: the cause to souls, and prior to thes | ied ‘— the Yeaders of souls, tet it, from these at he manifet. -
ja the Jovian period indeed bemg governed con=
Uh Ves
ers | SAN ee ts
dignity in the kingdom of Saturn, and in intellectuals, « as ‘Adrastia in Se a inl -. supercelestial | place, and in the intelligible, and at the same. time, hE) _jatellectual orders. ‘For from each of them an immutable guard, and 5, ae
r he} differ: from.
istence, and distributes to every thing: an S As ings from the _ But. Adrastia: abiding: in the intelligible, }
| Law, therefore, | isacerfain eae | OL ing front eet one uniform cause; and it is also eo-existent with the Saturnian. order, | ) the ‘all-perfect. ‘progression: ee at Hence. the demiurgus: likewise jooking to this Le ar PULL LARA ‘conducts all iio. according ‘to Jaw, and ‘constitutes: mundane provic ayer
wie | dence z an image of the union of the father; but fate and the fatal laws,
"Who 4 t Lereiore this pent 6 God is, Satik whan: his: a os tas .
P to Gods: is a
~ Bee ~
: BNR uy
[p—] i
V4 is =e Wy
$M Tate’ ev NY. *) } ‘fF Ww, NY a) »“ AM
‘it, ae hhisly’ MA fray PATS \
‘5 mi
Patty t-s35 y, 5 wot “e< i 5° fe] = . oi, wei \\v"-. ‘: “~¥ Pwiskts es 7 aes “A ae ee nee ete: =" Wa wie a 2. 72.45 aad * sti <2) es EY > ae. «4 40s, A . . A ~~ Cor, (chat ae SAS SEE ey ere y. Le se PARES aS gS N yr’ a+ +*G PNY: + +h “4 A AST ‘a ead a Thad .¢ +p pe hott Sys AER Sg fg gee aipy oval Si sea Sow Te — atte; - = * yee XxX TC, et .., — > OY a et; > ‘tal a Ste: Seer
CHAR BS"
"Bees .,'
[s112]
"alt r “y ety astat at; * ‘“ea tJ wy ' SY 7, J iat Ss | thar —"‘: ¥ >is J ‘7¢ 7; = 1%; ‘< "if . - ar: ey + fe “rt
4h ‘‘oa
ii; a’ . ra j “i, "ph j At = F0'* = y/ S34
i, 2 th +i Py > et es ' < Bax! ee ae Ses “a"~" > 7 "ee - “rae aka 5S: ee 7 ha _ ~ 2 = 7s.,
ae ee \ For a secestry 0 sedan ie
hat; emerge ‘from hen, 2 “anal -
a: eee which sey mene Bent to ee wonderfull is advance, in oe with intellectual energy, sa og
“the same time both older and: ‘younger. 5 soe; ae Tae
ceeding
ccording to time ‘becomes at once younger and” ‘older. Then: thi fae
he is the mother of the demiargus of wholes, but adivinity posterior = to ‘Saturn, Thus therefore, awe must speak concerning. her: The stable - sa and. united cause of all. intellectuals, and the principal. and. original — Sabha monad, sbiding: in beat raleaphaers into light all dnieberhiel multitude, < ‘Wak acics | ng as it were ater |
ee ae
Liver i
jt." roa. | iy min
TAA Aa
ii,
> weer at s* ye
of woe (Se
he me -: 7 f MeL ra ett Ps: jee. = Ces Ckkee Sete ee ee nei: > oe oe 4 Sere Saas toe ‘op OE Oe 5 o8c-), “his rh
& 3 at) ~*~ - = dw "ade
Crete
Hs) of whe He
vai as -- unfolding delinitely al} the gen
. ‘division the natures. sik are: deitedis pa me paternally allotted the highest kingdom. in intellee nals,—this heing the case, the vivific Rhea — - proceeds as the second from her proper principle, being allotted a ma-“ternal order in the whole paternal orders, and producing the demiurgt
es, prior to other Gods, and | the immut }
Ovi! and the immutable guard of the Gods. For \ this Goddess i is the middle’ centre of the. paternal intellectual triad, and the a receiving | bosom of the. -getierative power which is in'S turn, calling: forth: $ndeed, to the generation of wholes, the « eauses which: abide ar him, | a of the Gods. And being filled revi
~~ from the father prior to her with intelligible and. prolific. power, bi SSH pag: Honora 908 father | su = ou, from her, wit lies abun
Hat ae Whee alo mee Geis
her own proper power to. second Rall Pte og also Plato assimilates her. prolific exuberance to ‘streams, is So. ied.! hoy erates ‘SAYS an the. Wis
tt ae pacien, powers ‘ok pears: pode ae oo e aad causes then to preside ‘3 over. secondary natures, sO the. hind father, “at. one and the: same tim ce unfolds, divides, and p raduces ag far as to the last of things, th an Raced “perfect. abundance. of the: ‘Satarnic an anonad, and. the dyadic Ge Sie ion | of the mother Rhea, $0 as not lo leave the most peel, and “acd eat part « of the universe destitute of the power. of Saturn, Sree $3 _ ‘This Goddess therefore, being the middle of the
as: et two. fa Sets. one ak | backs collects, but the other divides intellectual - mn altitude, ‘and the one through trinscendency desiting to abide and to be established in himself, -“but the other hastening. to produce, generate and fabricate all things, she _ educes indecd. into herself, the demiurgic causes of wholes, but imparts o NA: dary: natures, ju unent ying abundance.”: < . Wane
Cratylus, eviners that this Goddess is a certain a
ii and in what he. asserts of herp bseurely. shows nothing else. than ‘her fontal: . < ‘ne i
PtoHOU ne patire, and a: ‘power: unically. comprehensive | -of the. divisible rivers of
life, For: the Eresat flux: i dontal; avhich also Socrates. indicating — S ia ie in this. Goddess, shortly after’ ¢ learly. says that the mame. of Teihys'is the fe e ABC Fe nae of a fountain. Why therefore, #8 it any longer necessary to doubt Pineiiaa date
abot these inten and to ay asa Re o€s Plato make faction: of fontal
| ak ee tee Pte Btloming these cpa deren tom,
Mente! ie pales, ‘eae enibor
Se demniurgi of wholes pritvarily subsist, ‘and the” more partial genera eee Sa _ Bifes aud the anion and total deity of all these, is at once i et
— Ga ee For he bintsele denonienites scan of the su bi i tence of all se the Gods, fontal fluxions, Aad besides t ns, if he udm its that the mundane sdul is the foutitain and prineip le of life, heeause it procee eels 2 OS
from an ‘impartible aod: partible vivification, how is it possible iat he Rey Riches should not in a much greater degree and raore Bey hips the cosines ay Rees
re ends in herself a all life, fontal? | ORR Sea
Concerning names however, it is not, + think, ak ‘al pro per 10 eon naan re shi vould survey the orders then clves of the first sfective Gods, -
oddiss oi tsicong tothe the b breadth == =
: sae? ing total. life, emits all the notte Se potty ' (powers to herself of the rivers of lite; and by the sunimit of herself - dndeed, is conjoined to the first father, and together with bim generates wholes, and the genera of Gods that abies in him;: but by ber extremity
“$s connascent: with fabrication, and according to a kindred conjunction
“oS aithy fabrication, constitutes all the orders of Gods that are prior ‘te the oN Se
- world, and that are in the world. . Hence there also the: ‘causes of the =
_— Lops of herself, andi is at once arranged. Wiha thea. me ae st yee “fe
)":, agh | eins sbliopert ect, hei isa vivifie worl, prea ing pee on high — oe ee: s far as to abe: dast of things, ‘aod as far as. to the: extremities of ee Tp SS aera universe, piving subsistence 10 the vivific powers of the breadth of Bie eee Hence alsa Plato refers the yivific. cause of wholes to this Goddess, and ait through: the last gifts: ‘of this divinity, indicates her total energy; which Se wie | primarily indeed ‘fills’ the. whole demiorgas with: ‘intellectual and- pro- i tific power, hut secondarily perfects all the genera of. the Gods with the a oe eS intellectual fruits of herself, According to a third order also, her total 4) energy nourishes the etch that are | the attendants of the 6 sath with: eo rivers of Fairite r verte ad Per
‘“Ft i a4 r’ Wal? t pF PA A Pay tt 1 od SF eee tS ee =P ecce tr’ .’ "4: Wiehe: ON \eeee: 2 VASO a v's Jd et Sere ¥:: Pe Se ‘ye 27 2 2 he’ oe Me A“ ur vei eis Va ‘Pek € Asa 2 $3254 tS Atte. Settee eS, . iy ny ay ‘} fy petra bag OY is S83 ATs rons $34 Br eee Zz ase he on yy Aha 4 uy 4 ¥ AV CL Na we Fietes Seat ete VatvieePpreyo ‘) ' ey FAS VAT 7+. ah 4! $4. Sate eesti ome StS tera hee . ‘eevee MS i es ye y » + eLetye Sica? Fyre Pa Ot) se - Sati ee * 2 .- $
SAT he ae VK . PE att, iP ie oh ‘. - ic tht + Wav Var .; fae ade WUD Ae ee Oa ete te aes 52 SRS Stee tists hy ot hoes. v ¥¢5 4 MA” AAR Y Oe ie wot EV VE La tk nee te tseret< oe Cte 2 ee, J ve P Vy} AN Mise ON ave, Eire OD ae . ' 4) “+ . P ye > So a = ~oh ey ‘. Vy ch ‘ins a) tae Ae’ ‘int ds itt setae 2a @ “2 Past, 24 sets FEF eu et ey hl ia ee
€ iat Ve
- af tw ants i per in ieee
ef fees
\ *. Matte
: 7 Pa er bas
CHARRE y ioe OF PLATO. aS 2
every thing to sia’ who adit that things RICNE, are: p beyond the whe of mature. “AReae ane That however, which it iti is more » ft tikewo Se the: vac leiaplalion of Ea
‘hit should consider, Tsay, is this, that Plato divides Ceres froma‘ the ie: whole vivific deity, and coarranges: her, at one tine with Proserpine, BE SEG
another with Juno. and. at avother with. the progeny of Jupiter, aswe i may. learn in the: Cratylus. Tn which, dialogue. indeed, che. co-arranges oe Rhea with Saturo, but. connects a certain common investigation. and — ‘theory about Ceres, Jupiter, and Juno, In the Laws likewise cele- — bration the Jegivlative Goddesses, he. refers the whole ee a degitoate, life: widdle Goddess Seine: conjoined vith Saturn: sty: tee summit, 18 called | ‘thea; but producing Jupiter, and - together with Jupiter vafolding the Ba whole and. partial orders. of the Gods, she. is. ‘called Ceres, ae “And all the 3 order of middle life is comprehensive of the other Titanide:, and likewise — of Ceres. For it preestablished this monad as a middle collective ofall
the orders i in it, both those that. are ‘occult, and. those. that. are divided oh;
about the ‘generative powers of the Goddess. Each of these. powers, Se however, are triple. And this monad indeed conjoins the superior triad = to Saturn, but weaves the inferior, together with the demiurgic onder. ee Tt also evinces. that the Cerealian monad being: the middle, j is coarranged 3 with, and is at the same time exempt from the demiurgus. of wholes, For. Hs in conjunction with the whole order it constitutes, and together with Jupiter generates Proserpine. And ‘thus we wb coe ed the prime
gen at bes des ae whe | th vit idl of the fathe SES Eg eee = mee ess who is the middle o ers, ERE STOR | a ae Spe ge rote Pa © y . x > “+n >?:: << * eri ited a gi Dae ee cee ae Sas: Ean a 3: = .;,) Hi: bs . is is; . . a ¥ aa ae % S hy;: * Pass fey £ .: Shae tee Se: SREP Ess esa iP é ~ v ‘Wake 4 ia 2 . é ry . } ‘t \ hp,, iia *;;: ‘m,’ ( ’ a + iz .¢ A Ae ' ‘\) h ‘AY) Reh TA: ay . a: wh) Ie,, .:! 7}, ay! }; Lie ‘eniP “;: a:; 7: Ot * ‘s* aye # oi, wae) | Pe ..: P] . yt" “2 yo ey ene Ms; ' i .; a% Te ey vs ne AAS FAP, © LA ee hd . ‘ry i), .*, > < “ayy, Pb rity ieee,,
Vor. L 20 . ar
4 S ‘tion tosend forth the rivers ‘of itself, AS far as to the hs pe - 0 @yery where the peculiarity ‘of intellect to divide and unfold:
;: - vv ' ~ a: . ° j »;, ¢*- _ ‘. . ‘i 4 it. . ag ne;: 3,
45 q . 4 a s . ~ ‘; .’; a «i P; .:
: > -. ‘- . [*s 7% “4 “ate ‘; .: ‘‘;:’ ee = > “~; . Ee eel aS > ‘, peel Pia rghis - Lf «
: Pry ites oie 3 Bi:: aA pie athe Re LF cl Se. = Pon ak OL oa ¥ ahs t ‘- "3 = Re aoe. ES
:: - rs a . 3 y a: g> *- iS.,* 1s |} = ‘3: f! -; ‘i.+J . ‘. Caw e. ss. — = ° "*- . - x “te se .: y: wets o; ie * 7 af . i" ue
Now iwi: after this Goddess, the Ashi af Caray is jin os 3 i 3 ‘Be
[s114]
third place to be celebrated, according to the order which he is allotte.
in thé intellectual Gods, peculiarly unfolding for this purpose all the truth oe -: ny y
; ‘Concerning him. And in the first place, we must remember that it is
| necessary the ‘peculiarity of this third father should be demiurgic; and thus st t «i | in the next place, following Plato, we toust direct our attention ‘to other Eee eH
particulars [respecting this God}. ‘The first of the Gntellecta:
ee -. who j is rear with eiecan' who i is s the Li bree a) Ak
converts his ‘progeny te himself and weaves es ibaa spars with fits 4 oe Pech own sameness, and exhibits himself: as one intelligible ' world in jntellecta. See ca, als, ‘bringing forth in himself, and retaining with himself bis own offspring. Weise Bat the ‘second of the intellectual ‘deities, is the vivific. Goddess, WEB Senge forth indeed” in oe. with the first bag ce occult Ray chs rene transcen- inten: tency bie cannot padre: to remain in he tind of genera ating, ia ‘and i ins sere
elk ne
collecting the separation ‘of 3 wholes into ‘unseparated inion. “Hence she See ae ‘Separates’ the ‘third intellect from the [first] father: but produces | ‘the en multitudé of the Gods, and of intellectual 1 reasons, and fills the demiurgus ‘hiss with generative power. 16 therefore, | the first intellectual God is Pittie rient with the generation of wholes; but the prolific vivification orte: oe intellectual orders. ‘causes this generation to shine forth sit is evident = that the intellect of ‘the intellectual fathers, according to his « own order, aoe! ohare i and adorns all brace and calls forth indeed, ‘the Linea hatare Bie ee eats
t rings oi
’ »: ‘; - > 's: . . "a. ., I;;’ BS ade Se ae Ke lds ore A leak ta eae © ' CHAPTER. } i; “> . < # i ne ‘, .);? =, hy:; hid f _ “+ . . ‘ims’ ' ees ay WT ‘5 ‘bey: f 4 . ' -ia« <4 a ~ay ey ¢ eS OA eh
gs. Por itis e . ne a peiiatet oe Mond and: the unions: of ee “Tneligite sos
‘ver, #7
Me 2at .- Tt St Poth a Sei Ww:
eacriai?
[p—] s
cpa te tke
; ts
Ty ate:!: Ae
SORE by J PAR
ral “" ef
[p—] 7
af, 3 .
Pe ay woth he Sree) Or
>». 5 Ae eI ae I
>" rs & sou ee
as oS 44
¥ re
vselad i NE | cin nicaa | Eee ee
intellect however contains multitude uniformly, or according to the form i iar
of one; for multitude: preexists in the intelligible accor
ding to cause. Oak
But the intelligible, and at the same time, intellectual intellect, he
indeed secondary measures: of union, but is exempt from all perfect
separation, abiding in the first. principles of wholes. And intellectual ISSR
‘intellect is the source of all division, and of the subsistence of partial natures; since it preestablish 1e8 in ‘itsel€ all the nunititude of forms, and eM ‘this not tetradically only, as. intelligible. jutellect,, but it: possesses one all-perfect intellectual cause ‘of all forms, Jt is necessary therefore. at the whole demiurgic principles should - pertain to this intellect, that all
the demiurgic Gods should proceed from this one third father, and that” os
this should be the demiurgus of wholes. For as the fits, a Hienariet
‘co-subsists: in intelligible intellect,: and in- the third trad 4
father, so likewise we must place the first demiurgic monad ty
Ny; Aus" TAN, Nk aay’ rei
[p—] os
[p—] 4
= a “= c yor PS © hore) Sains,; . An veal bs . — 7 4 * df. 4 f - .’ _ 2? 5 hy A a 5 a . e “© Bde # "** e,: J ."” i: ¥> 4 J “4: "t; .: eS pi 2 a ee etek es 4 ». Oe st eS YS oa “wy - a . at’ .¥ R z > r i Pp. Se r"‘ M . > * ae > ‘7 7 ¥; ball 4) ae; Wy a ed xt? ret ee }: \
\y Fae
- > vA (ree aL, ra “? “oe 4 ~ ea, x ap ee Le LS * _ re r - ¥ oe “© a. >a = *» c tnt — aay::
a ER = a y *» ~-; > DFeyly _ 3! ls: _ . ~~ al ao » ‘. fv
[s115]
Sh Feit sc! F, CON ‘+ -—-> fe Fok Ww 1 oS r:; ¥, 1": i? / é} y;; ¢ Tela’ ys . -> >So ‘; . we a S lt > in Pyrat “as 4 \ r. _ - Th ~~ vod wrk 7 y\ ad, vis ‘‘ Ayr. wert) =: ‘7 x! / ‘- = < 5 v Sor ay Men es Beeches oats Pediat ry eth *s Veh ay ra Ne” as 4 . 7") VAL + 4.7% -"» “wey ‘sa mane of > +s i*. _/ “i fied itrece -~ ry ry’ nvyy ee TS ral FRY Late ) MV 4s Se,'/ Pea i’ Ay ‘oie ee ret leat),; Oia Teles a fe y viewer } ‘; Aes "i= *39°>7 3 —~+ s* ONAN: . fo 4] vr 4; 4 > al > &> ’ . _* z wrk ae ee - 3:; >: .,’: SY, ~~ wang ‘. “1,: wee a4 ms ¥ . ° Sts ‘9 Pes ya; aisha "coe > yi ¥ ) y +e:* Ties me oar aoe LE DTS Sonne yh et yea . . . 4 ap - Sele ee — 4 '* 7 ~ EA heehee: ~ himse he in “is were cmulibade 0 D wid has: Mery fe —\t¥5" =< ’ yo 7 Lee Sees as g rom e. u jon, am Misc aNhy » » 4; oy; 7; ot Low 7' iA
oo: - drawing himself from all-various separation into. intelligib
Bee Se - But if the one de iurgus of wholes is the vivifie: = ie al all th things ne, ore
;: SSS ae es indent; will be fall of life, ‘on. ‘account of the whole demiurgus, And the. eee ee fae nes --eause’ oi ‘souls, according to a probable reason will here. become apparent: ey Pls ae, subsisting prior to anultitade. But ow will he convert all things to = ahaa ete ihe ‘himself . How i is he « called demiurgus, and father? For the viviie deity, - ee int ro) era erself, has a-maternal dignity among ibe ane baa is. the Ses LEO a 2 uepprele er oF. progression. to all things. But to. produce fe forms, Oe BEbSbi ot Htehe recut -vonver;, are. the. illustrious. and » peculiar: rand Meithan = ae Fe dees je the demiurgus. ‘of wholes in the euaeean 5 ie For Ba a es Feet the natares there are. partial, and either partially. preside over wholes, Sivas nprekend the. productions of parts. totally. Nori 46 he in dotelli oe Bee LR ‘bles. For all the Gods there are fathers; and no one there is called? Re a ey den ae and father. . - But the divine orders antecedently. sere Mey yak A gli things in a manner perfectly. occult and unical. Nor is he in the He py ass intelligible and at the saine time. intellectual or der. For to. collect, s ay aie a ee
connect, and perfect: snultitudes, is not the province of the demiurgic — a, eee ee apart ‘->pecnlianty. For this is ake source of. separation, and the producti | x a es Rages: a, gl itering awith ‘intellectual. sections, — ‘But the. ‘jutelligible and at oe oh
‘the same time, intellectual. Gods, -exte ig intelectual Aoultiindes 4 to. the 3 ee AEE =
a Bor ¢ tts oss ies tome that we sould wad cepa SAS uae fo $4 ie Nr $ toes
chap. XIV.
union of intelligible. Nor again, i is. it is to admit that the Pers | urgic cause is in the first or second order of intellectuals. For the —
[s116]
summit of intellectuals is imparbei sipable- by mundane’ natures, and is
rather proposed to them in the order of the desirable; — but is not productive of them. Hence, all the Gods in the world are elevated to
the Saturnian place of survey;— “bat proceed from another secondary principle, and through it are converted and conjoined to the. ‘exemph — See kingdom. - And the: middle centre being: vivific, j s not defined. according 4 to the paternal characteristic. For the generative very much differs from = the paternal, aod the vivific from: the demiurgic genus; so far, 1 think,
as the principles: of the whole orders, I mean bound and infinity, differ.
from each other. For the demiurgic and paternal. ander is, f mekenterh: to.
ound ¢ = siond tee Bnd smi ese to — ney Weert re a
See ~~ ow SAS
CHAPTER XIV.
granted by Plato. Tt is necessary however in t ach i or der prior > tl triad, and prior to every. snultitude,. that. the sce diesald tea cence
monad. For all the orders of the Gods: gue ae = — oe ee a be cf areca each of the poses & orders: is oe ‘to. ae mae sp Soe 1 aOR
ne py a 23 im EA"” v7 4 Zh) ey NS ie si 2 Di
y oh, . . ‘y; “7 tat '
oy WONDER. ‘thearie, at those jnterpreters of Plato, pre ‘es not enke; one. ‘fabrication but many, who assert that there are three: demiurgi: wholes, and pass at one time to the second, and ut another to” the third demiurgas;; and who divide what i is said in the ‘Timeeus, and think fit to — refer some of the assertions to one, but others to another cause. For that: there is a demiurgic triad, and another multitude: of: ‘Gods characterized eo accordi ing to the producing ‘cause, eg also admit, and: think it t wills oe
ae ehbeld. en ould: sithaat Fri and: Ton ieee: will apmer dageugey aa
-similat to no.one of real beings. Or whetber all the world subsists from
foes ns, ON THE THEOLOGY
co-arrangement, nor 2 division of maltitude. according to intellect, unless AQUN nies the one and whole preexist. | For on ‘this account prior. to all the. divine SEE ENG a progressions, the order of wholeness subsists, in order. eae it ond saat AA URe ae hend parts, a and may define them in, and aboutitselfR =e
= the tes
How. therefore. neglecting e whole i in fabrication, can we » survey iaiia eee divided accord gh Plato himself thinks with Tes xect to
ccording to parts? Thougl espect to” the paradigm of the universe, that the world should not be assimilated ee any thing: which naturally subsists in the form of a part, but to. all perfect Le
animal; and on this. account he demonstrates. that the. world. is onlys
_. begotten, because its paradigm i 18 One, For if it were pot one, bat many es sates paradigms, again it would be necessary that there should be another animal about it, of which it would be a part, and. it would be more right = to assert that the world is no longer similar. to the many paradigms, cS) ne pone to that. which comprehends them, For it is. necessary that the “one NEE paradigm should precede the many, in the same manner as the one good UR Ean subsists prior to participated goods, and that the whole world should be MoE the image of one paradigm prior to many. For whether itis alone the ee image of many paradigms, whence will the world be one and a whole: Pee REN es And how is it possible it should not be more dishonourable thau its parts?
For these: indeed, are assimilated to. intelligibles,. but the whole world i is.
a certain intelligible paradigm, if indeed there are many paradigms « ofone © Re world, these also will be similar to. each other, if they are the causes of es the same image. It is necessary therefore, that sameness should te ie - -gommunicated to. these from one form; or again, | the world willbe more ee venerable than its paradigms according ' ta union. | But if the paradigm is: ints
: one,’ esau the: saine manner also the: Scapa cause as nes | gh ule Wane:
' WZ efit
€ wr
4,’ se ee
"cat Se
oa oe Pe
; ad 7
Are LY
a ls OTA
Ly ee
Sen +34
*: ye
Ft
a en
en “Saisie
. SS °°? 4:> >. pial RRA Ss ew.
detniur gus, as some thi inks be beatae Se ee A if bowel the p ae mod the: 7 demin are the same, the deni Hien
artic iti is. ee np to asset; ‘but the ms pcetibal is one, mich. more will: - | the demiurgus: be one. For the causes which are more’ ‘elevated are oe
ns a more umiform hypostasis; since also the first canse of wholes is
~~ And if the paradigmatic catise has indeed: the first order in beings, Ss far the: demiurgic cause the second order, ¢ and this universe the last order, being the “resemblance of the former, and the progeny of. the latter, i
how is it possible since the extremes are monadic should be without the monad? ‘Por it is necessary that the patadigm being intelligible, should impart by illumination a greater degree of union’ to the universe than the demiargic cause. And as the paradignt oe being only-bégotten, -eomprehends in. itself the first paradigms, a fter the same manner it is necessary that the demiurgic monad should be compre hensive of many derpiurgi. For if the world derives its -only-begot igs subsistence: from the paradigm, but —— = ss ame domi Bee urgas ‘also is indeed entirely oné: 2 Se Fant her still, T think that: die’ oli are. bie ‘patrons. of this. opinion oy should ‘direct their attention to that assertion of Socrates, that it is every — where fit the many shou! é ‘be com wrehended in ‘the one. For on account i of this we admit the hypothesis of forms for ide: ue things we preestablish ‘intelles gal monads. How therefore. are ‘intellec- oe tial forms extended to one principle, and how do each of them | proceed — from one deniiurgic cause, but the whole demi
smninrgic form: is ‘mwplied; =
and divided “prior to. the indivisible: ‘monad 7. ‘Por itis: necessary that, as ether prssills are ipteliectunl, or F payeiienl ior pensirs showld =
all equals, w whet be BuSspen
~~ tod the many every wher, from primary beings, thus ab sao it x necessary that the multitade of demiurgi should be’ wiapaaiin haa
fabrication, aud should subsist about one demiurgic: monad, For ‘hae eh scorsied 1 it be lawful to > leave the ee hn fe orms rat
{ oe it t shook be “Posterior to the Be
c, the middle. multitude eet
NN feb fish! ie:
as}, and prior to other ve;
t than i m the Gods? Seiele a:
PTA as Te EA Eth tay bo ee NTA ES ee P i j j ‘‘ 's FAS 3 ei5 ) necessary that the: aunimit of intellectuals which pours: forth fro LON Neaeeeam the whole and. all-perfect forms of conversion, should. he dances. pe SN both ‘the convertive symbols, and should be at one and: the. same. time Se, Si i converted to ‘itself, and to. the cpatures prior toe itself. “Henee, bee ccanse = indeed, it is converted ta itself, iti isin itself 5 but because ibis chavonea SN —té8 the intelligible orders. beyond. itself, it is i, another. ye ‘For the another -is- more excellent than. the whole in tellectual order.: summit of intelligibles. primarily subsists according to the. intelligible pees peculiarity itself, and. is firmly established above wholes; i mad as the °° > Ete summit of intelligibles; and intellectuals primarily unfolds: the: eS a this order, subsisting according to divine diversity, and being 1o. al et | things the cause of all-various progressions;—thus also the in telligible ee oe \ > deity of intellectuals, exhibits from. himself according to union the twofold eae forms of conversion, being indeed in another according to the wore 2 excellent form of conversion, but én himself according to the Jess excellent =. For to be converted. to. hanes is inferior te ) the conversion | tit! 9c baie excellent natures: Ben ee UL ae” Again, therefore, the autaistence: in. Se is. ie ittcstslous: prero- 2 Yas “gative: of the’ intelligible aud paternal peculiarity. a4 intelligible, and difference was the power proceeding. from the intelligible = ‘Hence, that > which is compreliended. in this power, and is filled from it, is” paternal — and petals: | But the subsistence of a ba in Sb is ‘the haces a
ere uliarity Epes.
va,
Sas Oe. . i tay pan oon! nil
Lineal
wr
- ie 2 '
Tees
BPs bomrit ty
te! OS .
(oe
‘ois)
/ Awe
Tae
ares
Seer tt
rs
= oe *7F
et ~~) ~~ ee
Ce. af hal . a eee Ae — . * ay
A oy Ys 3 ra a rial fa ches eatense as) Ale ‘thet? ae oe:
mL et ¥, eas oy mitment yA ee ae, ras 7 7 - ue Se aa. ~~ be ~*~ Vite Cae at J: > 5, WG \2 tA Dit Ass ‘= Ake: ran < woe ees » * i. - 7 -; (Spires ps MELEE) ACT at ® PEEPS; ors pa +. - 7 S25 v ots; bao; et: p13 2 iS > * a See ae:, Z es x v vit OP ete ee ac cleo sea aly eee +, a Ri fer ees 4% - Ay) . 5 by | cit bi ' ye # ae <- ie 5ee: SAS $ ag eet:, #* . Shwe ie OE SUSI Y Nak eins Tes she Pewee pay tes st ae
ie “the saplit monad. Tor as we have before ‘shedniode the xt ni |
summits of the ‘two: lads 8 are conjoined... And. the monad I dian ‘ied. a ‘onal established: ats Ao
of the ‘gua ‘e: he mronad, and again establishes | in, and converts to itself the natures which we
of in. ‘the paternal ak
have ‘proceeded from itself’ And: the first i intellectual. father is i indeest ne RAGAN
futher on account of himself, but on account. of the umpolluted [moi a ie pnt
he comprehends ju. himself the genera of. Tumself, stably age {when ‘they have proceeded frown: him] te himself, and:: ‘iy his aliness* contains the intelligible. multitudes of intellectual ie
eveding” union with their mouad. | Tee es The first leader, therefore, of the aontiee. ones abouts in conjunction
SY ene the father. And the father indeed comprehends the unpolluted = * . ganse, but is comprehended by the first: intelligibles. — And: as. he iS 2
“pntelligit
ly established 4 in them, $0: lik ewise he has established | in hims self gS 3
and ‘constituted about himself, the one summit of the: inflexible Ge: ene
In the Parmenides, there! bas pure intellect. — ‘Because, indeed, ‘he is intellect, pene ae nds intelligible place of survey, and on this. account Cl
refore, also: the same God pian Bo 6 to be: oe Ao be
as he aS wholly. established in eS Bat again, ieckuie a se ue nay i imninaterial, ade Enaerted to. haces and: emevion * in aren if soos eon
sar and again em 08 mn ie collecting as the more tragieal | fables say, -absor' ite
into it; but others being divided from. it. estore — ne: in through the first: unpolluted: aku sat oe thers pro o ding t st ein he cause one be pinnae il
A “or pacers nad narsreel.
For the progeny of it are twofold; some indeed, pee as it Dean ae é sa ee o a <<;
<2 ‘- pee i x. >. t~: Sa, ~ —— * _ a < 4 o \ ~~ y _ _ > MAR gn Ari SM Wy ewe = . arya IS d x . F4 me Awe at © he SATS” ally | (ws . ~~ 7 — ss “i . “My NAS am Se Sesh a St A? ae Ss, wi? Beas le 7 - me s 4 - 6 2 . ‘ia OA Cte Ln aes avd Meal Ais Oe oe a Tre Pee oy ye ae SAO fe 7 ees »% OIRO DY foe yy Se we Fg hee be yma tee Me Ww > ‘” ve .: . . ~ “} ¥ ‘~ o’ .: af “def ay Muy '\d ° R > Prey y: ate a Ay Ave ~. a . .? x 12" ’ ) ‘‘, + S« “a —_; . e-4 .:: y At, ~~ =f 2 > —_* a - . ~s: an a: a ‘Vor 1 . at a; Wes; ™ hy or ee a,: . *: a Pro ‘Ar et ed ae ee or = st. & ve 2 ° A ‘. Q i’ . ~= >. —- —~ >= ts > . +: ¢ "\ > — ~ . » # ’: . vi .; ‘. = ". . - ’? 4 >,;:: .’ s . f ~ ' A ‘a >. es ‘_: 2 . . . y 4 1 .:"‘ P .;: a an ® .:: . ae S;* “
pene in all divine concerns, call the ene aud hyparsis intelligible | fe es: which: is: primarily being, they eall' the first intellect, contocuably to this 3 7 cae
Mi.
pgs
} ’ wy
i*;; “ay ae “= .: - yA
5 4 4 - Pas |
= - ae - _@ "20S i .
-~* . . .. 2"
. j . tie
iltetecs_ceetd tein seamen —— 2’ <% .:; y r
apis SEE
[s140]
Tar shine poche however, after din is that which, comp ompreh ‘pend: ti: - middle genera of wholes, is the cause to all things of progression and rolific power, | and is in. continuity with: the first order of the: ipiadiantna
| DN cass: Sabeeah else. therefore then life is every where i in continnity with
Tue 5m ing? For it is the medium between intellect ri ‘conjoining: intellect to the intelligible, and expressing:
3 os the Jota power 1 which collects together thet one ziand: being As ae
SRE iieellent to being. vee an in a utiles. hes one. is ihe object. of desies but being aspires after the participation of the one, and power: collects being to the participation of the one, and the one to a.commumion with 4 being, (lor the one here is not imparticipable, and exempt from all Powe aeuNpatie a so likewise the intellig i
ible is the object of desire to intellect, but. in t is filled with it. And life binds: indeed intellect to the intellig nfol s the intelligible ta intellect. — Whence also, } think, those ois. are
e. But that
analogy. ‘Lite. therefore, is the medium between being and intellect, -
the ame manner. as. power subsists between the one. and. being. And: ie =::
Ahete, x vid, the intelligible, fe, gad intellect are epemane in itll:
For wah ia necery i red siatihintens Se ae
Doi: fe | CRE UOI SS tas 48 ON ‘THE THEOLOGY ae - ook ve Hey Baie
Syn: itty AS
. he ¥it2. Eri ys
‘ae
Wh
oe
an An ae
a Ker, » o* tS. ° 1 te
eae
* -— Fw ee a: << «Ue © -> _ a ie ° - ~~ ed on
= - SS = = * - 2 «+>, < = eS - = Se ee - ———— ee —_~ > =» . —— eet = ee, < St ees “—_ co+= = ——_ se -* 8 A nN eee eee
= aT eo ~
~ ee “<. ee
= «{— "et
- otiar: XXXVI one ny Didier: a Ta oe eh
died: diodowtiobs-& am a ect mig in intelli yh es. ‘wwe, being is -atceondiog to SSSENCE j, Sane thy |
ne Sablon is hemmed accordi
matures prior. to intellect ae genes to y patiioitiatiedl:: “Since Porites life is surveyed in a threefold respect, in intelligibles indeed. according to eause; but in ‘intelligibley: and intellectaals, according to hyparxis;. and in intellectuals," according to participation, it is indeed necessary that the life which #8 in the: intellectual order, should both be dite, and participate of the causes generative of life. prior of itself. Fhe one therefore of the intellectual Gods. which is arranged in the middle, i is not motion, but that which is moved. For prior to. this, it has ‘been demonstrated. by Plato, that all life is ‘motion. - Por soul is. self-motive because iti is self-vital. Arid intellect is on this account moved, because it has the t most _exeellent life, ‘The first vivific Donne cane re, © of te i
| ston; sme not shat witch § is peeing “But s since it” is ae "as in ae era lectuals, but is filled from. exempt life, it is at the same time mot | rt eae that which is moved. Very properly, ‘therefore, dues Part pete Pee
demonstrate that the ¢ one in coud jal is s moved, because it proceeds | sf ro: . ass
middle centre of ipiclligibles, and to the middle tried of inteligibles ak intellectuals. Hence also, Socrates in- the Phasdrus. cally this: middle triad. Heaven } for the whole of it is life and motion. But that whic oO is moved, is the thiddie j in intellectuals, as being filled from: it, fice frot ae =) the life in the middle triad of intelligibles and intellectuals:]- since | eternity also, which is arranged according: to the intelligible wie Jee is all-perfect life, and all life, according to ‘Pictinus. ‘There, ver, the’ middle is life: according: to ‘catise | but in intel acts ee to di calars deere) s and ied ae order
deh itis tie beri Soe is life
a ak we.
‘y > te ie aigi cl ate # fe ne sonra Kal 85 ii is mck te su a 5 wf rin wr 8 2 sa kt sal Te ee *;, eri
’ ‘2: = a ae t: Ltr tege 41: 4\ . id
7 .: wr ‘,:, ch.
' Tk ih Pz P a A Wor ty he; . . _ ‘| t: ‘n ee ot ai cw ty of? a
; * / uaa ¥ ey"~. i Ys Ai a: ee
bi LLY Maho eat ams ante} RET ROS .” oi
' 7 PAS iva inte ‘i; k Swtiie ae -; 1
vy: Mk at AS Fe abn a DS Bot it vee, Sie ‘‘\) aly Te Reds vy. et De 1 A ER wes ~* owe .
oy th": pS,’ ms t na - ~~ (e2: ta
igi tit es a on
peop ones atone Gn 0 also, manifests, charaet ee oe sce ek wholeness in intelligit ibles js different from that. his: Hicibles and = Se
ite ‘seceligehinine BS We. have before. ones ‘but. og tae i alter: this, —
. Re >= ee ie ** i". ~~ yt -: \ Ss ae ~ "_— yo; =, eC; be, ~2 ee —: taal life. For that which 35. moved, 4s indeed - -entirelyalliad.to = Beate me AER’ wit hee _reinaining demiurgi, does not think it worth. while to Se
"about the all-perfoct. demiurgus, he also thinks fit to-deliver the. ‘arcane;
: 7 concerning the first of the three demiurgi, through. the truth eae
estain respect, it was not possible for him to do other-
at the theory | in things accords with names; since also,
sal monad, and produces’ the unical nature of it into:
the providence of wholes. _ And the three sons of Saturn unfold into light aay
the: ‘padstads which. is: there, i in the allsperfect boundary of the triad. Hence also. they are. said to divide the kingdom of thei r futher,’ which, sec tindivisibly. een Us St peas: recy
a * eK ee
3 + For a cen 0 el eg, ve
: boli, LO,
Bet ir CHAP. vit Mea naa OF PLATO: oo eee a7
he indeed is a. proceeding: Ger fustening + to. -asranige sua adem, and Pa Ne oi being ‘parturient: in ander: to the: ‘generation: of owholes.. But. ther - >) “distribute his providence. This. however, is the same ‘thing as to say x hae tk GMS ‘they-di di stribute she. section of Jupiter. - For the progression to them — Di: ole is fr . om each: of. thes divinities, from. Saturn - ‘indeed, according: to. the ik oye eon aa rom which (ation), but - rom Jupiter according” to the by which, wpou." Bait oi Sans For Jupiter” indeed, unfolds them into: nae but they secret from the | ers | Saturnian adyta. oe s2Ss AE agains you. are: willing fo petal: the fais]. cesohied! to ‘the eee ae Parmenides of | Plat to, 3 since in the Saturnian order there are both whole: See 2 parts, if you assume the subsistence there of that which is in Sereseepcs tat enter according to whole, but of that which is. in itself, according to partys: Jupiter indeed, who is prior fo the three, sroceeds from: his father - —
= --aecording to whole; but ‘the'three demiurgi, according to parts. Hence,
| Jupiter reigns, possessing: in hinse! = as: Rapbuiee’ says in the. Philebus, a = royal intellect, But they reign in a ‘divided | manner, and: are allotted —
the universe according to parts. Hence therefore, the Blean ¢ zuest in the a Politicus, celebrates: these tro. iste ectual kings, one indeed, beit @ the
the other being the source oh: ie manifest ore mien eae | = Irese a period; and he attributes. to Si upiter: the | vause of both these periods. But at one- time indeed, he ascribes this cause to Jupiter, as
| leading all things in the universe to the kingdom of Saturn; but ee another, as binding to’himself the providence. of "secondary 1 natures, For
he is united to his father by intellectual bonds, of which Socra aie |
Rates ot SeneRtion in: the Cratylos. ‘He is likewise ¢ re awhole extended toa whole, —
Phaenobas toh aaa ‘ag it were adapts himself by his own light to the light of bis father,
in, ape ene oe possesses a second dominion. Hence also, he is said to: define the
Tiohieese ee “providence of his father. The Athenian. guest. however [in the Lay
7 th ws] “extending us to the: one demiurgic kingdom, to the law, and the. total (5. justice which are there asserts, “that God, as it is said, possesses. the BSR ae OS eascine sees and ted of all beens and | bounds: all ee fee a
UNG ES ae Sr eee nae * ag ein occult, bt, mai pig, ) he + es Baise
~* >a 445 o> et ewtea* F PALL; 17 tee A>4e 2 iss) ees, a> _¢ +f 2 my <— =:,. + SPILT . 75 “+a "al Dee? To earth 36 9 > et? a? >. se 8 THUS j .?* zi Step .-« eat ae f 4 . . STP PPL Re til eyes -- it’ tte tees Ue tees CTs eta ew ¥ oti -S3e6335335233¢° 7) relstt: tcf te i- > > 33 ‘eros . UNE HOSS FS 8549 SS 2ts tis bees *PiR TP tists PS Petes eet ted ss; rLaryLe eis FOO CE EP ST SFI >? “Pres ee a’ yt ri rao¢ tat Tce -¢ ’ . - St oN Ee OPS >t < os oe: r\ 72 Pe lat) s ys >> > 2 Pat "ova es: ¥eas Pit,’ it:,’ ’ A Ae 4 OF SF eee rest Lat, 3) . SA LTA cesar ete 2 yi53; ~—§ 37S "S43 4 i> -.> "a a . ~% a + 5. -.e ele \tins > . q . eEY aa > Vs 4 ‘eis >" ees 4 ‘4 3.> i >; "se he, q eae -> vee eens 4 “ry Lae: 7
; >>;, a>? + ea: ee tiegs:: bel teseti ees ' ** 24, 3. ‘+4 oF _ pat PLETAL EAT ECS to bata ee ble eee . bial +s - ‘7 73; .,?°9
ie ad oe
: whol eon: ith
oe of neage pas
rn
this kin
[p—] So
nor
: too
; sys BF
[p—] i
‘ed ¥ ‘
y tf;
oe
as tg ae
the
> ee
of ot i } Ss
. Pp = > ag:
ys
rr
the. ancient assertion, | things, bounding the ‘whole. of things: in a direct path, and. proce Wigan eireularly according to nature, and that he has Justice for his attendant, through which every thing that departs from the providential empire of |
CHAPS VOL OF PLATO.: | Pees
Moreover, that Inpiter comprehends the lepnainnn. fides and ends of BON satan the s uaneart yt in addition ¢ to these > things, oie: eh
fove's the rata wad the eniddli's Jove, M ‘y: » =e a aes, aha A Sok . >: ‘, . - '*: ‘as;: F 4 . oo A . ‘. . /
- * F é -*< 4 ane? _‘< y: oe: > . © . . . F = ’ xa Ye. Tae y: ‘: « ’!": ‘at ‘se” ’ — - -2 ° . * .; | Cebiaes . re | Ae Bs,;: . \ *7 + < ' ° ” va ‘.: . . i . ‘' ' e — whee; Pn Me LA 0 m ie: 4 a 7: .
. mee Lee Sey 8 beat: ‘eet tee tS. &; — ’ . “—."
eld ak PN bos Ws POeW yee Fare ee. he oe’, . a Re
i 1? oe Fo Abe ae = NY A i 7 a ee j >”: .
ty the: next, plored Pine & says, ve that ) oe: ‘Geaai snk d Tethys, P
| Pity and. Rhea, and suelt
[p—] 2
nerative and motive, was produced | from a. ‘terminating at
generated fiom the duad; ‘indicating: likewise an all-per
Pot this multitude also is divided, into the aualogous | to bound, and the > - 60- rdinate to infinity. | For the triad iB the bound in this multitude; ite Ss | the nameless number is the infinity i init, And of the trad itself, like NGS
na logous: ‘to the monad and bound, but another tothe “progre sion, de at, the progeny hak ee alone Aspe soi) to. be und. and Cepiniatleniaal: has me Looe %
wist, one thing i is una 1 duad and infinity. And in the former pa Br
* ' For mn ert is nee © ead d nome: oe es
[p—] 4
’ / yes iat e Aa 4
"ROOK vn.;
ted tot he prolific cause; bat ee as producing a firme: establishment * of her proge ny in their. proper fives; | Sic she i is assimilated to the fabricating cause, For the mmle is analogonsto dic. ‘And the stable. isadapted rn Se rR. rer; but the nivtive to the latter. — A duod, therefore, proveedeee “ing from a duad, and being assimilated accor ding to the whole of itself to "the duad which is generative of it, defines and distinguishes the: muses 2 of itself, and all the number Low igedes itself 3 in order that: every pee ie ane
Photcys, as subsist together with these were produced? Fe Sena ry of which. divinities is as. follows. Th the fornier progeny, a arenes iy
[p—] 7
ye
Sa) ase
[p—] 4
: Le ey sy ir
F dal
fy
. wal pty
>” ce
rt wa ee DS ow AM tn, eee
CL eas Seat le 4 wv. Pep * See a GPR we ‘~ fut, ee We Ey Ve Cr aa Le ey Le 4 Wy tLe) * Ys
My Dele ke
oi LUT a> os » Mi oe t; +. we y: ee Le te A Crees » Vea:; Many Ie J} . vy as wt vO; 4 * Prt ie::: us: bh is ie: At Ni re
v rn
ee being the media hetween these. and the fathers, and
2 . ~ w--s wa pn —— os Sa | , > Wt A - . 5 7:;: 7 ~ ~ 7-. . 7 a - >": 4 oe r oe 7 ¢ _ 7 y ‘eo 7", ~ = >=. - > * ~ ~*~ ~ . < ¢ —<: pa Pea “> ~ ~ -_. _* 126 ue?> . sf a oo a md Q ad - > 7 . y « - a rie r z 7::: 7 are ~ “t . "a ¥ nis oe’ Ye £34. é _. fe on Sf s* es aT: ~ Fs a Ae . ~* e <-:t: me >, tee ee i < ~ 2 Ms iy » Vu A 4 “J ta a iN: - = Se a Pa -- "— - $= r: .’ ’ f < ‘=: ., ‘O's he, UN; . . . = we lian S=>- . ees ‘» Mid ‘ae tie 7’
vi r ata. *
ag thie: next place, let 1 ‘us Goat our ‘atentiog. te ‘the cesta: « Bot
e anil pach at the same time, the
and ethers a diminished dignity. For some. ngs proceet Ses but others ina less degree. And sonie are co-arranged with the demiur- eee gus according to union, others according to contact, and ather eee 8 ‘participation. For. ‘intellect is able to. be connascent. with: ‘intellect. a
CHAP. RLIX. | OR PLATO. SAG. oes
| ‘wet
whole; and besides this, externally: sure = nde
things. ‘For according te: Bee £ | £ Le: DAL. meg) intellection of wholes, he generates all things from himself, supermat dane and - ‘mundane )
though all things proceed at once frony one cause, ye
‘union; bat soul is naturally adapted to be conjoined wi intellect; and bodies paveipate of it-only, jue he pr
ist as things in the
these being produced at once, ‘and at the same time; there | order im these proceeding from the: demiurgus, Janguage:
beginning’ supernally according» to progression, ends at the stint itis ote. of fabrication, but at another time being invited" from: ‘things: Ma Ee according ta conversion, recurs to the sunimits of the ‘universe, conform. i é % Y RF eas ee eee “ably: to things themselves: — | For all ‘things proceed, and ate converted to;
— =the cause and principle from which ae Brett 4 in so tere Coto
Su aes a a certain opie ae circle. re Pe ay
2A Fel ne OF et et eet Ss ‘: Vraer aet; rhe Si} « oF Fes ee ® ah Sih bers 4. se ar 5 tet = ehh a be heey 7 os 3% “C= . Pe at Peo ee 4<%:;: > . un ai ie ys j, SSAC gS SPATS VEE at ENS SS oes ee: Re ie ee ep Ts ane tS DY PAL EA? ESR
"a ry
> mM
= ss, ESE ERD SEPA SR OT gia NW) 7,, We ORR. yu Ae » eels eh ee tre: easy Sorular P . - ’ vi 4 ws . » a ‘! - 7 ‘/ VV avaVs ne a aN ey ep gs we a Ny Pg te ee IS ‘yo; SM vers aie: His necessary to read o¢gumuod;: | q f! 7 ow ‘> a ~ > a » h UM Poke SIR: nat Nita, earache Bae he MAT MS ES: Byes. vot A SAS COUVID EE peat nee s 5% SINS ge Rr ie yas ee tats 1 ye't 4 ee os CAA ST at’ ath hs I ates SI on ¢ q fii ‘PEM hawt ode ¥ Posen ORR oa eh len ee Sees ‘,, ASRS a WAS SR eo peg tee y et tre Ries::
= dpb the uubiverse. a es with soul.” Divinity, ‘Says Proclus, at ence and eternally prodticeg all
beings, intellects, sotils, natures, bodies, and matter itself,: A LION
And indeed, an at-once-collected subsistence in a greater degree belongs EO ost aies
to the demiurgic progeny, than to the solar lamination; though i Path
_ the whole light proceeds simultaneously with the sun. But it is evident | that the sun imitating the father of the universe through visible fabrica-
She Stag / ton. is inferior to eternal and invisible production. _ Al things, theretore, Se
“as we have said, being produced from the invisible fabrication at once
order of the effects is likewise pie |
erved. For all things: proceed collectively together with ther own
proper onken. ‘For im the producing cause, there was also at eternal Spee
jnteHection, and order Prior to the. things: that were arranged. — -Hener,
t some Saw a first, ee
ceed in a greater,
18 “according ere 1 ‘profun- ers
dity of the earth participate: of. the ‘splendour of the sun. _All these, mo vi therefore, ‘subsisting: in the world, via, intellect, soul, and body, eed val < eS
Want ‘a Voncekoen = intellect. Ane wool, sand. |
oa siahe MTT on ran wHEOLOGY. ae
AN inte: however, delivered to us the onder ‘oft a lec itd nee: “af the world, according to. progt
“gives it tes power ol emaiiage ti Se a aed sige imitating, scan
i ect.‘ Always, likewise, causing | the: world te be mare perfect bythe |
a ace he: introduces soul into. it-as her “proper place’ of Bbpaee and on singh = wits ‘ove vit sifierta tings with < a different life.
bere ay —— on oe 1. bax dy of the. world, having unfol “essence, ita. fignre, and 4 ite motion. aw th this, ete as the: hes itself of the yw is st ie ga
universe, it is ifferently explained by the different i interpreters of Plato. For some call the centre of the earth the middle, but others. the Gara as being the isthmus of generated” and divine natures. Ot
EC STpR een £2 thers the equinoctial, as ee re _ th of ne heared 5 ALE oe sus pes 1 bi ‘
ie, eeu motion. es ye: oe a
‘sion; in what he before said, whi ihe |
jal in body fabricated‘ the = oe sh t puedes io sunfolds-to. us inthe navi nse etait s:
fe. He also C aie: neon Som ee fountaia. |
Le Ste 57 But the theory: ‘of soul is connected eae K ded Feom a divine Rica
a t, eek. w oe position 6 of beaut in ae piiddle af: the”
ee that the shit is. the middle, as: being established i io. abe pliec ot; a heart ae ‘Le sos ip the: oo others: the inerratic: 8 here, others th ee: ae reac diac. “And nee, ee
‘ae iB ing it svbilest A
ne ba tae oie dy + of f the: would onan “Kor Zs See
arse, viz. into intellect, soul, st Sie ecuecs ace e the two latter samen are subordinate. he cane pies And be terminates. ae
al ha He Reet
vest bed
: oF axe ws +. "til “‘ *; nh te, meade eh Abt
MAIS 3h
HALA
fy ey
iy
ta ‘i Hh
[p—] os
ers wer of the ventre: testifies in’ favour of the: first of Sere these, since it js connective of every. circulation, the motion of the: moon, — in favour of the second, sine it variously changes generation; the vivific —
zodiac... And. the 4 20%
= equinootial circle, of the four th; and in favour ofthe nb, ‘the circulation . of: the: stars. about the wodine.- Por 5 hyrys- howes et, and: J jamblichus,
Bp ak oppose 3 all these interpretations, and reprobate themas understanding t the i ge “gniddle in. away. accompanied with interval, and enclosing ina certain part the-soul of the whole word, which is every where similarly present, aybich rules ever all things, and Jeads all things-by its own motions. — OF -<. these divine men, bawever,. Porphyry assuming the: soul to be the souk of paige aS cs the universe, interprets the middle according to the: piyehionl “essence; for pastes retin’: soul is the middle of intelligibles. and sensibles. “Phis in on,
(i Sarees of Plato. _ Bat if we assuime this, that the universe derives: its completion — SoMa eee from intellect, soul and body, and that it isa psychical: and intellectual — animal, we shall find in this system that soul is the middle. Phin, bere
| rabies tae ~ fore, Plato: had before: asserted; and now he will appear to: say noth
r Jamblichus thi
“0 allotted a middle: order in it. But the philase
eee: < a rated. soul, and which has: dominion over. all: things. - For according to. to
ee Os as
‘SS
OES Re SIP SPOS tat ee
ue oe ne is notyparticipated by body, and whieh is arran ped al CSS Rage ae masta souls For the first. soul. is of this kind, a aos. > aserted of: this, us. being simi arly preseiit: te all: Se ie: CAUSE Ro) DOE belong ta any mots hasn no: Pape . e rot ft aletete ure vate et 8 fae ta oo a aninatex all H things speek
ew eu
oe ew
ay Os ticipants alee is tc wun and the feas. ae REE tc ae Sa As Ay
a! Nee ke Lies 2 tes Fe AN Vi
in nthe moon, others i in the sunt, 0 others in the. equin wotiat: cd cles ec
AR tt. aN than that the soul of the world isextended through: the universe, being Sy:
| bin; Pluto does not here speak of the mundane soul, but of th - fey _ “a TELA
Pew Mote 1. ee oT ae yd
By fal’ iO P’ Co ‘- to .; if ‘a?,
,,i* 7 tin }
iJ) . rit AG _ i: ¥\ ty Ao as p's iy a4 £ ‘WA x ‘sy ts “7s: ‘I UF By ae
oes eS = heat of the: san; in faxour of the third; the: factlity ‘af the motion: ofthe — =:
a ich fa however, does not appear to say any. ‘thing as with votesuins to. the lewd Oe
that by soul we should understand the exept, supermundane, ead the CS. ae
: ri ae more saees interprets the words: of Plato. “For i aude of therwontd has indeed that which is superu aundane and exempt. from. the: universe, according te which itis conjoined with | intellect, which Plato in the Phredres, and ‘Orpheus: in his verses concerning Eppa” denaminate the bead or summit of the soul, Et has also another multitude of powers proceeding from this movad, divided: about the: world, and appropriatel y present to all the parts. of’ ‘the universe,; Aed these subsist 3 in one way indeed about the middle, in another way about the earth, j in another shout the sun, and in another about each of |;- the apheres. One leader, therefore, says that all these are comprehended
ih #e present words of Plata, who indicates by them, that the soulof the
world in one way animates the middie, in another the whole balk, and es beat that it leaves something else prior to these exempt from the universe, =
* 4 That we may uot, however, carelessly attend to. what is here juts i eS “Plato, but may offer something demonstrative about the psychical powers,
it must, be said, that soul by a much greater priority than body is a vital Re X; ae
world, and is both one and number, And by the one indeed, itis better x
than every form of habitudes but by the multitude it rules over the dit
ferent |
; of the universe. For in its. guardiao pe
converges. Farther still, every thing turbulent in the world is impelled ae ieee:
sa wersit contains the centre; since from thence. the whole sphere } is. governed, to. which phot es
to the middle, and revaires a diving guard, which i is able. to arrange it, and ie Oy v: ss |
det ain it Hi its proper. boundaries. Hence also, th ve
progressions of the highest Geds in that place; and “the. Pythagoreans | call the middle etiher the tower or the prison of. Jupiter. Butinitsstable =< aud at thea same titne. wivibie Lege ae contains Oe _ of the earth. Race ae
connective ee motive = poten i6 cee a airs te ie ntehied ees
powers, fire, And} jo Hs. intellectual powers, tlie whole heaven. In these
: Paes licowises i it iu one way: contains the lonar, i in paneer the sokin, i
“be i
edieis ve seni a us in. there Coenen tat he soul of the worl is ee by i ‘: ‘i Ma? ahs
CHAP. KEIR. QF PLATO.
~ Such nasi, ini the animation of the world, or its part ci | al, Plato, as it i usual. with him, beginning according to conversion Se from things that are last, first imparts soul to the middle, afterwardsto the universe, and in the third place leaves something of soul extemalto the universe. F ‘or as be gave subsistence to bhady prior to soul, and to os parts prior to wholes, thus also he imparts soul to the world, beginning
- from things’ that have an- ultimate existence. When. Plato. therefore — ssa
delivered the order of the plenitudes of the world according to — beginning supernally, he placed intellect mm soul, and soul in body.
here where he delivers. the order according to copversion, be first ate Ss
middle, and afterwards the universe: itself. For the » fiver of =
the mi vivification proceeds as far ax to the centre; as the Chin
also assert, when speaking about the middle of the fwe coins, which pti |
from on high passes entirely to the opposite part, through the centre of the earth. For they say: * And another fifth middle fiery caesiog where a life-bearing fire descends as far as to the material rivers.”
Plate beginning fromm those things in which ammation ends, secu: the whole vivification, and prior to this surveys the exempt power of tay soul. We must not therefore place the ruling part of the weak in: ‘the ‘centre; for this is exempt from the. universe; but a certain power of it
C. owhieh: guards the whole order of the. world. For nothing else in the geen
ie universe has 80 much the power bf entirely subverting t the whole of things, Fi
See externally. i in a £ oliele paves rise. to. abe: aiid comme uiceme
about which the universe. with fs
as the centre and the: power of the cen’ i measured motion harmoniously revolves: Plato divinely says that the demiurgus placed: soul’and not the soul in the
—Henee if appears tome’ that ore |
middle of the universe. For these: differ from each other, because
, fu the. latter establishes the whole soul am the centre, but the former a ee
certain power of it, and a different. power J in different paris, eee eee ba > » 7 iC ys" es y ey a” Vy Ves er Ww Ne 3, - we » * ee —_= <> aa ae a * Ve “
.: — * ." —- — 7:, ~ ox “f WN Ae OY es ee: ar = i"5 a ge Ate: “? EE AE Maden ts tomscate acclimate ponies mae ma IR NIN e RNS HRS SURE RIN AO NA, Seah oo Se Set a 4 Peis al eee Rs Ne Ne” Maa Pee te, ey Bet iy Ae Be ye ae as te Oe ES nr os % >) ium a ae . ee ee a ee ri ee “te ee Oe a ee at AS NOONE Pat aint, Ae . x La a> 'S « ay cher, a ef tan Mn -— > +. er “i” * - ° > hh Wa as ten 7 ¥ oe Je Be: om Od AA 7 Je wg x ~¢. VG Pa OM - oe e 7 VA b | 5 . ris ‘>. +e ee _ We as > - 74 5 od et ot f. _ .* wn aa 2 ul aX ‘. - om as ae Oe Se ae AS SEOs, ‘Ve pr © Mas hai. eye em Mal ar be Se ma aS a a Sem tn ne Hi es nay Meh AS MS Et NOL RN me ote any: 245° ' 5 beret aed aol"), a a he ee os wl? gS eal Mae naeat J ur - 7 ~ Pe ~ . - + ae ih . eh 3 7 +) eee et: eS ewes Tn ~—— ~ al »o o eg mr »e ee; a: . +4) -: 2 Pr N A“ . —~ “¥? Lah "Ts <— ~ Ma *. *. pe ~ a _ on -_* 4, <> ~ » _* “— -“7 > ats men “a - _ “Dy 5 ns P’, M3 oa . ry 4 ° 4: * va lt WOM, Aw’ art, ee ee A! * “
Pn Oe ee 4 ‘/
adapted t to hae shoudl ‘respecting he Gods, ‘et us” sieht in ‘ahaa oak ee place, » whence, and: from what. d la ORUES principally, wé think the -| ‘dogmas of Plato. concernizt eo the Gods may be collected, and by a:spe- — culation of what types or. forms. owe may be able to distinguish his = genuine ‘writings, oeges those a“ Somnpositions’ which are: seers | toluene Heese
~The) truth the concerning the © Go Is > pervade, as 1 may say, trough as
an
her * Fo ny ita metry tore a Ris chance ee eRe EMT AST
*eveinevauye
‘aA Yee
ss 2 * @ ~erereuwe eed
tions.” "Buns: the: ‘Politions, you mi ace ere i: tion in the heavens, of the uneven periods of the universe, and of the
are exercise din divine « concerns: to dcoser by a reasoning process ge the peculiarities of each. ee ie PEN eee eS
Tt is necessary however, to evince: that: ea
with Platonic: principles, and the: mystic: traditions “of —— For Be ee AGH . | theology is the ‘pro ale on ante tradition of OE eae
apa Paling nt all learnin
1 cones ee on sephie serlings
brating their common ‘pi rhe a
cation of things. Bat inthe Timeus, Plato
Wires, Be ae A
ies Kad lastly, be delivers the
d byt eae vol th ie uckecernites ore oe soe in. a, e
he theory of the Biba
ee de iti: fue ne tl cory about ecies of principles [bound eh rare -ythaporeans, he calls them inet dwelling withthe | Jessie _ Philolaus therefore, the Pythagorean, har left Reka sett admirable concep ions: about these principles, ‘cele et into” ‘beings, and: their. ‘Separate: fabri | Ania = 3 bs -endeavonring to teach BN aT eA = ho the: pened Gods, ‘and their order, flies to th st Meee Ny careers 4" sods, and makes then the fathers: of the: Mati 2 oe JVInitie orders of the sublis ToC alae from wholes, according to the progression deli;: baton ne fal. .
—* so or But from rapa sascooatene = ees
way allqe Oo)
ed
eS sect ew one, and wihperfect nomb 7 Se evince. | Pee Ps - |
-cessions.. But in the Gorgias; pire oma Homeric dogma,’ r pect ing the iriadic’ bypostasis | ofthe demiurgi. And in shorty he: every nee where discourses concerning the Gods agreeably to the aie a ‘of ony thealogiste; ‘ejecting | indeed, ‘the: soto en ‘of ere 1 fiction, —
tion inthe perfect. For the Tinueus, for instance,: a
of ‘the. latedigible: “Beneres Rasp the” ‘Phadras: "appears to pieten ‘us: ee ee ye thre ¢ cienttinatin of ‘ctalectaidé to intelli vibiea? hea what rill be the a:: ae hs eae ae generation ¢ of second from first natures? Ine short, after what manner the ae:: 3; kes | place from the one princi ple of al
: ae: progression of the divine ol! re 7 ons of the Gods, the orders ‘between fae
things, and how in the ‘generation
[s6]
ig the order of the: divine prot:
lows the traditions of theologists, 1 =
=» 7 pee < . Hk *. >": > . . <) \ ot we < mu “ye oe ahd Haat eptonys Sort cine x: A Uf; ix eerste ot ay 5 oe a ee nt TG A Rh VU Y ae debt oe AVERY So ee PRS Ra eee Me ra bes PRIS 64 Ci ‘. a iaa-. es Re ne aike a Wr) g eie ie ee = Meo he be jae wee te S'S Ad sees alee wen gl Home el eres ue 5 Dae Oe .
CHAPTER VE * ne; key |
Perwars, kainvars some one may ee abject ti ton is, 5 that we dotiet ik iat a proper manner exhibit the every where dispersed x ian ve Thea that we endeavour to heap together differe rticulars fron loguies, as if we were studious of collecting to gether many thi mixtute, fustead: of deriving t lem a ‘from ene wed the iis | = For if this were the case, we night refer different eee to re i . treatises of Plato, bats we ¢ shall Be oa means eve a Prec SEALE:
deayour to obtain a wha le trom
on the contin,’ ths dirt ought: to tiave the inst « cause of i seen
~ But where
Se ae! rae ers 4 ¢
[p—] i
~ nae ‘lle Ups we - shall ‘be ar nal le
~ Farther still, it say be as on ei be Whe venerableness of your.: Proc Oe ae Vou L A Oi Ak hes
aici ae ae
Ws ‘that we should produ
18 | “ON THE THEOLOGY Si BOOK
ackvowledge, agree from: foreign a cele
Plato; “nor are you ‘able to evince one. ie oe ce Ga ‘A telirin Spiget es, - Perhaps, “indeed, a: will Aye pi igrds ETS Mite oo. ~ |
“phy. Alone, therefore, neglecting the t treats |
“@ill the good of the fivat: philosophy, and. whic
€ f the ~ whole theory, you will be de prived shih ia most { p a Oke mankies
f a a] sea unless you are 80 amuch infatuated, as to ba:
fab - Soe ions, sak an analysis of things of this. kind. abounds y with toy sh of the proba spre feewene the demonstrative. Besides, things: ee
ive oa ge eas in the Platonic dialogs
part of the. soul may more. perfectly receive the knowledge of b | roug h its 8) mpathy with. more ¢ mystic ec oOncer sx. For, fi from other gourses, ° os car similar ta those who. ure compelled 1 to the seoeption of truths but fi - m fab a a cep ae i SPOrnn, the: pies, in: they iy ae es:
» Hence, aS it appears | ae me, | Timens ‘wits oat sone thinks it fit: me WAKO MAR enue enera; following: the inventors of fam SINHA AY es fhe sons of i the, Se ‘and hapa to their — pontine oe
>the divine §
Mag Laie cient oe
+ tee ae
(oe mb is oie inthe ogi
ical dos soa ot he, he npn ‘obtie bleg, but I Saicas th ing design, that. we may. arena the 4 in: ies
: _ fal es we. suffer i in an ineffable — and dh forth apt ores: Hon: whach, ae
about saci ica aie Timevss yg ak from the s Republic, or a hake the moat: i yay ny ‘: ‘bea atiful: dogmas about manners, and.which iene to one cage of. — Bisa eat
ae sit is ak for the a sake of afte me ieee
says chs, se” | ees
ee wi, nf er rv
a ee ie;: » te” i, at am, eee +
a oer, ae De pala faet, JP Ss Vw x . ‘vale: ww, eM. “* bd “4 Dl ™ r | tr, anh fs ae yey Nao a
[p—] i
[p—] is
ay ys
[p—] 2
_ventitious suites slid adrama?
’ tJ
; ' oi, ae.: ey;:, ];; er + at |: ot “at
. 4, e 4 ~ e,, . b 4 * . beet \e 2 * ‘he 4 ss .’ rat,: 4 eT eee on Tee Pe 4-2: eA,, . Selo eR ARay oe: Sut vow >, a's ‘,,, Ty Le pe > Be AP ee TS, oe La:
es! from suali'ax-are first, though they should ap 10nétration. Tor this kind of discourse is not demon as senate by the ancients, not t
with hase sinselves, - But if you are wilting: to specalate not causes of fables, bat of other theok ice dogmas, you will fi id
ax, Brey MEAS
scourses concerning bound and the infinite, for the suke of p pleas ‘a 2 fife te accordion to intellect. For I think the latter: ares pecies of mer. it penetra i discourse about Sok ible Gor
“Bat again i in tbe ‘Phiedrus; Plato ae Se place,
@ subcelestial profundity, and | every ges unk
ammatory mania: Doses ‘Manner in wi
der this, for the sake of
d ‘against our design.
Sa SPORE ES
"a erre% as
., a rs 7
'y Peles is x ya ul cay
eI >: -e Til. . ‘
.": iy . A
» Ald", uot 4 fe.: *\Lales iy .” wk 4. Rie at q oe, at ON OE Se te ee! te poe re =; as Prat | ‘m is. 7’ ’
: Pe; a ice -:: ' 1 = ae 7 °% ‘Py"| A be . > i r . 4 > +: ss 7 x} aecs ¥ ey; x ~ . Pe wesy s et 4 7. F a”, ot sane va, bs .’ d ues. e: > el fa ey 3
“e | i,’ o< 7: ‘’ ‘, e; ' by i *
yw 4 ' ‘‘6
7 )' A,’ ’ ’
’ ‘7,’ /; ., .
"i, 7% be; ' A ‘F a a
/ fifia 7 ih bia ho: r i i ii al: - a i. a
[p—] 7
ot, not regarding mere discipline, but sympathy
. 5s eu .’ __ =; te f d hits taee -eiby es a ok, pe; <. i © See Oe a aa Se . ow e OY Shem > cf, < ne): a 7 "at be) ¥ “a4 Puan ee ees Laat ee) Ne coe: Sat rN OT A. Oa ee oe Aretha Wy hilly POSE gh ars cata: ON i a - L ~~ ~ ¢. _" ad -: . \ a
: vat: ix etd he .
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“AS ees Rigg dae oR Ot eat -—_ eed i - 4 pasty
* nownyER, to’ an n objection oF th thi we jihad: i har make a a just a and pe ous} * 1 J Eig ie ren hie ae boat 3 where discourses abc
gts:
F the cause 0 of
ae ms, puede the nature ie
mas;: and th nce, he
respects the amatory: ‘oder. |
aM id connected, extendi er pe = as to the comp)
| oF theology, T HSSErE @pparent to. our r familiars. We ou i tee on om se:
all yous desir in this. dialogue all. the divine | enera pro eed | Ja. order from. thesfint cause, and evince their mutual ‘connexion and de-"pendence on each other. Aad those which are highest indeed, connate. the one, umd of a spies nature, are allotted a aunical,. oceult: and-
iyparxis; but such as ure hast, are multiplied, are distri-
i Se
erant in number, ‘but. ‘inferior in |
“parts, Ses are exut
power to s such: as are ¢ of ahigher order; and such as are. middie, accord~:
ing to a convenient prop tion, are more composite t than thei cans ~ but more simple | than: their proper progeny. 4 Ln
of the theologic science, appear in perfection i in this dialogue, and all the divine orders are ex! hibited subsisting in connexion, So that’ this. cs HOF thing else than. the. cele sbrated generation of ‘the Gods, and the: procession 2k. every kind of being from the ineffable: ‘and unknown cause of wholes. - The Pommeniddes, sdinisueae enkindles. i in the lovers: of Plato, thew whole
ihe - a i ee 7" .. og -— — et: ee bo oi Patan ees * jaa EP USe Se les
and to the. kate, heft ch tee |
uments, act sna ‘against our - opponents, eon | istic: conceptions it contains, ‘will accomplish
ad jn short, all the axioms |
necessary to coe ina one ¢ Fintonic ihe the ~~: S
ar - ® ~4
“ives
Se SVE IA Ty.
eis J, A, ry VAL’ wera?
i. ee oi rif,
7 rtp es
opie et “Ohig’ » Pet. Oar Fy, Wis ae steht ae. it eirs? i
ant ‘et re. tie: 7} TEARS gal Cay; eva
Pts
fa 13.; . Nes; | att Zan ae _we shall suspend ¢; | | sca ->,: x;
ey
[s8]
an fold. pedi sgainst eas ‘wig a tt: eazy; £ Pier <3 a aes see two sorts of af pesos: = nv
Senne: ee late ses af his manner.: Re; thi = 1: pr per to. busy theaiselyes ahout mit oneol Bi ey an rd the intelleotital: genera. upern undane and |
or
ily assumes it) in @ siti Mave real b nl as, in ‘sameness, difference, similitude, dissimilitude, motion, . permani nie: Ye Aes H tp aphecd at athe same ae, theme, i desire. 2nigg
[p—] 1
“on ‘ite TAHOLOGY: ee: nooW t,
ghidvtniees that: opinion: of the Parmenid 2s coh
[s9]
tioned.” a aoe however against:
| vol he olde of felony, and the ‘orders * dive natures, ate eine
ur following i in ne our pads to the most. oly and. mystic: = proper likewise to: relate as far as contributes to our purpose, > pears to us to be the trath Tes ctit ‘of th for thus perhaps bya reasoning proces; we may embrace the whale the-
sand skilful”
we ae ver ‘y¥ one, that ‘Parmenides pro]
nilar manner in each of. the ‘things. which”
rad
ceo: tinea Se, ed venue us mre every argument to prove |
that this method i is a serious undertaking, and nota sontest iasubelted in
sans — ne ren aap of ot t is 3s to himself ee e ctic method, and that with: this view he curso:
CHAR x. eae | OP PLATO, | 9S
mere words. Haw Saetatitgsd ig it po: sit bl
arguments, those: -conceptions” about which “the great armen cing that they require much serious discassic ac se
How likewise is it reasonable to suppose that. a anes man would — “es,
lf with mere verbal contests, and- that he. who. Joved to spe
: ati we can. efor to canpty a
the teuth of things, would. bestow.so much study on this method=—he
who considered every. thing else, AS having: ‘mo. real espera and, | ascended to the high watch-tower of being itself? Indeed, he who admits this must suppose that Pannenides i is satiriged. bp Plato in thik dia-: logue, by. thus representing hint. drawn down: to on ven ile contests, from the most intellectual visions of the souls <6 |
_ But if FoR, are willing, let. US. consider in addition ¢ to > the above what:
on this, ducuasins.. s Was it. not Sben- about: bets trine, and. the ey of all beings, torwhich aise i h
: tude of Gane into < one. anadienled wane: a benedict ‘this 3 is. 5 the: see fe being, or that. which is the highest,. and: which i is. perfectly. established ii the reasons conversant with Spain ae it not absurd. to confound S
urge uments? For sf 4 a be
te eK AG opinion, as Soe in pean ey 8 ‘an ine nee
but. likewise the dvemoniacal Aristotle, who, Scouting ona ay come:
this kind, ‘exhorts. DS. ‘to make. our: anvest igat; nell out thing pe rfectly unapparent to us, nor. about such as are more, Known. = ee Ti 18 far therefore from hia the case, that Parr rmenid er eS)
2 meen his doo.
we eis of bags alors tnt which appenn bein a Umsiwe
“se ee A we oe
BAe 0. gee ell a PD,
eer Ate
sf ‘pein ‘anda inane dis
24 ON THE: THEOLOGY ioe BOOK Dare
: a not harmonize’ owith that: which is simple, nor seas realtor ‘with “the ys
an discourses about all beings, and: delivers: the:
;, nor the doxastic with the intelligible: cic Se Be hia iy) oe Bot still further, nor must this be: omitted, dnt aul 3 gui perfectly foreign from: the discussion: of Parmenides, For he os
nee gression: begioning from the one, and ‘their conversion ending in ae one. ie
Bat the: argumentative: method is very remote from. scientific theory. es it nat therefore appear, that Plato must have attributed a diseord~ thesis to ‘Parmenides, if it be said that: he mer y tegards an
esis: For a variolis: homens a eects does x Bi, xh |
st euicdentut a
exercise through ¢ opposite arguments, and that for the sake of the ‘power. on
a employed in this. exercise, he excites the whole of this evolution of rea~ sons? Indeed, it will be found that in all the other: dialog eS. ie
attributes hypotheses. to each of the: philosophers adapted to ee pects ae ae ie ce liar tenets. pore to coonteg: he’ assigns me doctrine about ‘nature; to es
the eta ob the: principal: person oft the. alone Ba but. Par ‘nel ides alone will appear to us wise in his poems, cand in his” diligent aw ve tiga~ tion of true being, ‘but in the. Platonic scene, he will be the Jeader of a eS _ juvenile muse, This opinion, therefore, accuses Plato of dissimilitude of
sanitation, though he himself condemns the poets, for ‘ascribing to the
PAN _— Spas inhale) |
mid a life ‘subject: ‘to the dominion of How, therefore, can we ref ts to the leader of the trath af: beings? oe ae ecessary that omitting a multitude of arguments, we
ee phould make Pinto baits a witness of the proposed discussion, we will.
Be: A » Gite if you please what is written in the Th Thee
Ss Socrates being ¢ excited by a young TAR toa confutation of those who; assert - that being & inmoveshie, Ree? ue an a of this kind
Von ay | OS rarest:: SS eed AE ene a at iy tA a Ae Le a Sten '
nck. ¥ ae Sys erty Ta ae a ee
vie « 4 y “at Z - ~ -
at 48 to o read oor aia Ob tld sod a soiree: 5’ ‘rh | ‘rire, 5. “M
44 iy sj i * i a
fer. a discussion Of domatic and ie
: tetus and Sophista > for from::: es whut we assert will be apparent. Yo the Thestetus then Sioa
[p—] 4
‘arr 2 ye
7 nl Le
- stand what has beea asserted, and much more am I fearfu a short.of the meaning of Parmenides.” ~ Witly great. propriety thereiére do
ther iti Js your custom to givea prolix distention of a subj
as: Parmenides: himself”
lie way. very. jee mot he oe os me to 908 ISS samt — pe 5 oily |: A/V dity perfeetly generous, I am afraid therefore, lest: we sae: motunder-“that. we: mae
we assert, that the proposed discustion does not Yeoard a togicat exerts” 2G C1se}- and make this the end of the whole, but that it pertains: tothe science of the first principles of things. . For how could Socrates using 8 — power of this kind, and ee the knowledge’ of things, testify tha ee sateen eee - sed a depth perfectly pererous? “And ©
| | “which proceeds PAS OES ically -throagh opposite reasons, an Win undraking such at in veils hee tion ofarguments?: 8 ee viuuam Again, in the Sophitin, extitieg: ‘ths thee guest toa erpietions bai Huet bution. of the things “proposed - ‘by him, anid evincing that lie was now VLA, omed to more profound di ss: “Inform me,” says] he; 1 whee es 0 ject which you'a ai ahs one by interrogations; ‘Tmean such discussions © 9). 1) ormerly used, accompanied with albbeautifal = reasons, and of which I waz an auditor when I was vety young, adhe was very elderly 7” What reason then can ‘be: assigned, why we ‘should a not believe Socrates, when he asserts that the arguments of Parmenides — were all-beautifal, and possessed: ‘@ generous pro andity, ‘and why mye should degrade the discussion of Parmenides, burl at from esstnce and: trans aT it to a i vulgar, ‘trifling, ‘aud: ‘empty contest, neither i; sy ng that discourses of this kind are wlone adapted to youth, nor” mg the hype thesis of being characterized ~ ees erahy EE whi hy opposes: such an: opinion | 2 | ees. a 2 But 1 likewise: think it is proper: that the: sation of this byte pe ae
able to demonstrate to any
Soe esl oa eats she tate it tthe iene icf wd
BSE -
Ary
Se: 3 and the one principle. of all things, and ends at last in that which i (00 a
%, i. ‘: VER ERIN Os 7 ' J "EV ' * yt)” erry } tt a"
::; "eee eee * Oa
J: cas? y 7 Lary et 7
ySY Abvesy § iy wea
a "ON ‘IE THEOLOGY
> the first: ities, aibes ae. eye sof the soul, establishes it in true ininak;: me 2 a die
longer hypothetical. For if the: power of this dialectic i is 80 great, Mids 2 tok Se ~ the end of this path so mighty, it is not proper to confound doxastic ~~ 222 ee arguments, with. a method: of this kind. For the former ‘regar s the ie a i Bons of) men, but the latter is called. garrulity bythevulgar. Andtheone = is perfectly destitute of disciplinative. science, but the other is the defens == sive: enclosure of such sciences, and the passage to itis through theate 6 e
ok aoe ures oy thod of reasoning bas for its end* ee cero is
Y he: ee aloe at 3 ree awl GLAS —* ore — many, is: ait By no means detehee. § is it t Gt that. We. sshd dene down? te wieaise. oe ENS rgut pian a ‘method. shiek is established nana the most accurate Scie, SEM oS
piantasy, is of a. sécopdar nabin: and- is ‘calond: aa swith < us: don ~ — $c nuit. our. r dialectic, for the most part, employs --¥ xdivisions ond. ani lyses as primary sciences, and as imitating the progress sion. of beings from the: one, and their. conversion to it. again.” aA St AP AVES sheers sometimes uses definitions: and demonstrations, and prior WR Be ots: aa ] ese the. definitive method, and the dividing. method. prior to. this,” “On < os i Carat the. contrary. the doxastic method is. deprived. of the incontrovertible =
a; 46 tot
arene: of F demonstration. mn: it sxe ieee wenene erie: ‘a i ma
ied: enh | of mere iegunieels pe mae fal a pe z: sabe ite #: reasonings with) a papi ENA “40. being itself, and not to that which j is apparent? ‘And thus much may 600) 00" - suffice in. answer to. those. who reprobate. our hypotheses. Por af all hig Bee - gannot convince them, we shall in vain Seieevone to sie ade ae and PSOE aa Chae them te beans —o of cues Siseoeutioate ie Ahan 3 NG
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: this contest ‘we will accomplish, if you: known arguments.
i ine, tas Plato: through this ‘celebrates the sapere tial _ neffable, unknown, and: above all: being. ~ But all do.:
Bees greater an:
= overs: of the: a iQ
[s10]
«And in the first place, wwe shall: define. what that i is, 3
: mentaries upon-it. ‘And sae ne )
> Tea= GE Lb BY | ‘be allo wed the cig arrarine onpead® evince
some eof the Ser noe conel ade every. sneees cite
; 5+ 5 He pee Bases A EBT i ad
;; r. ae & t = a ue 2 "ae er ee . os - a ¥ Y ares At » 7" Furn. e . . * yA’ », ins aad yy . err Pa se ae tor his sak
p lato, proposing, to purify our conceptions: about the first principle through: mu
enigmas, celebrates the king of all things, and refers to him: the cause of the whole of things beautifal and good. - Who, therefore, is the king ee
all things, except the unieal God who is exempt from all things, who pros
duces all things from himself, and is the leader of all orders according to ee ‘one cause? Who is he that converts all ends to linself, and establishes
them about hindelf >: For ifyou call him, for whose. sake all things wale sist, the end of all ends, and the -primog
enial cause, you will not deride 2
froma the truth concerning hin. = Who is he that i is deows cause sof all b a é ie fd things, shining upon them withr which is deformed and ‘withonu
at meat, and the ost obscure ee atl i S | tine in the existe © of the salve? Set .
s in an exempt and uniform manner, and according to a.
i eee 4 53 < §c ON TRE THEOLOGY Senn ok Sara aa HS
Tf you are willing also from the words of Plato that follow the prece- eee | dog, we will show that to be the Tecipient neither of language. norof knowledge 1s adapied fo the first principle. .’ For-the words: ga This your
= inquiry concerning the cause of all beautiful things is as of a ‘nature en-
ot is not possible to apprehend it intellectually, because itis: unknown, ner BS = 40: unfold i it, because ab. ds uucircumseribed; but. whatever. you: may ‘say
of it, you will speak us of a certain thing; and you will spe
: the cause of all disseminated dn all things 1 impressions a his own a “fect transe
= due) with a certain: quality,” ae are: to be referred to. this: principle.: For
ak indeed Foe about it, but: you willnot speak He For speaking « of the things of whieh itis ks the cause, we are ‘unable to say, or to apprehend. throu gh intelligence what a itis, Here therefore, the addition of quality, and the busy energy of the soul, yemove it from the goodness which j is exempt from all things, by the ~ redundancy ‘of its conceptions about it. This likewise draws the soul ' down to kindred, connate, and multiform intelligibles, and prevents her: from receiving | that which is characterized: by unity, and is occult in the: participation of the good. And it is not only. proper that the. human soul aa should be: purified from. things co-ordinate with itself i in: the union and — aah V4 communion with that which is first, and that for this purpose it should 9 9) leave all the multitude of itself behind, and: exciting: its own hyparsis, - Nee approach with closed. eyes, 3 as it is said, to. the ing of all things, and par. Se WARS ticipate of his. Jight,. as” mich as this 3 is tawfal- for it to. accomplish; Gr ape onan ‘intellect also, which is prior to us, and all divine natures, by their highest
unions, superessential torches, and. first hy parxes are united to that which Boa tes neath its
1s. first, and always. participate. of ity exuberant. fulness;: and this not sO: Rao far as they are that which they are, but so far as. they are exempt fren eae things: allied: to themselves, and. converge to the one principle of all, “For ee Anse cndency, aud through: these establishes all things about. ey eres and being exempt from the whole of things, is ineffably. presentioall Ny things. Every thing therefore, entering into the ineffable ‘of its own nature, Aas (| finds there the symbol of the father of all. All things too naturally vebe-Mays MUUORE 3 him, and ure ‘united to him, throw,; )
a i an alppropri iate. m ystic ima pres- ps ant oi! 2 woh divesting ‘themselves of their own. nature, and hastening to become AS a aire Hoek his: oaiadunael sans and to. igbies coasts him alone, through the desire. of
CHAP. 1x. oP OF PLATO. #
all things slike This ‘pect thaetote: is posterior to a thn other; and is. oe
[s38]
woven together with the order ef bina “the" om 7
tone doctrine. eee a Again, the thied pasta asserts i hiew to he produc
$9 sion « of ae Pie Ae
as of all beantifa things,
and thus adds te him a species: of cause* inferior to the final. alsa: Plotinus, i think, does not: hesitate to. call the first God the PRE RES of the beautiful. tis necessary therefore. to attribute that which 3 is best to the best. of all things, that he may be the cause of all, and 3 in reality prior to cause. Bat this is ‘the good. This too, which is an admirable ciroumstance, may be seen in the words of Plato, that the first of these z three divine dogmas, neither presumes to. say any thing about the good, and this ineffable nature, nor does it permit us to refer. any Species of cause to it. But the second dogma leaves indeed the. good ineffable, asit is fit it should, but from the habitude of things posterior to it, enables us to collect the final cause: for it does not refuse to call it that for the sake of which all things subsist. But when it asserts that all things: are forthe sake of the good, it excites in us the conception of the communion and co-ordination of: that which is the ‘abject of desire with the desiring: nae =
tures. And the third dogma evinces ‘that
the good i is the cause of all “
beautilul things. Bat this is to say. seneing concerning. it, and to add
to the simplicity of the first causé, and
the end, but to conjoin: with it the “pe oducit # principle of things second. oe And it appears to me that Plato here indieates the natures which ares proximately. unfolded into light after the first. For it is not ‘possible fosay any thing concerning it except at one time being ‘impelled | ta ‘this from. 8 all things, and at another from the best of things: for it is the cause of poe: hyparxis to all things, and unfolds its own separate union through the peculiarities. of these. We ascribe. to it therefore the one and the good, i Yee
sy from the donation which sales to. call I things from it in things: of which all participa sa ber
hth whic . is erated sie to all these. But the about wtih 1 (r 2 tee
mney oe
pitti
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, ae |
aces
Wt ~~ Pty tT. es::; 2 ¢, >3 ~ -, tw? >. a er" 2 34s =“ ue 4; ¥? vet Be ~ Lake BEI Se ie st "re, oF a as Sage a od vt . Snot atates %:: ~.4° — - So ped AE SRT NS LY LOT Ay oe) hes ee eee SP ae ae eS, dar ~~ pt;;, is =" < B 1 tFi-s>- Se ieee Kee oe “REINS tieriar) a > - . yr oy ~~ > en 7 als “om @ ~ a oe . s z tet A eae ha: . $ a. 7 < a pice: >: i ‘» = +Ticae *, . 4 i. a’ c L . 7 «oe Das ~:: ey Fe See 4 > ¥ ¥ *: J TNR? 5 art i PP ney m4 i17 - -¢ - . is ~ + ¥ mn z <: a SS as L 4 P vets 7 - Pa = — . 4 en ¢:: zi SS LS ‘wee eat ee = 400 4 ~ ~ eee bs! >¥ HS re e ce y tw, > ee ee ‘ey r:;: 4 Sn S Stes Te Fase:: 5 Se AS ena ty Se eM Fa Met aca Ee ey, PRAT 2 i-s2 t z ‘° . "bs 1 2 vI
her x oy. oe cligbia = for this fis pete es all thi ings, av and é ad doras them msn es: hese things, therefore, we sha Geena ae ‘eh vill shanty follow concerning 1 eer tte Gods. ee Ee eds Be
i) . ': F svt un; Sh with the theory « of Peano, sad ental. the ee: conceptions my the SBS
' foal apo: as far as ‘pertains to Loe present purpose. For we shall - petbraee Bi AS ft ofer tie reader. fort the most perfect inte spretation of them to our com Saat ans mentai di alogue. In the first place therefore, it is requisite to eae
Arles Off that «
ae
© cana! this concerning the first hypothesis, that it comprehends as” —mnany conelusions negatively, as the h ypothesis which follows it does. ae ee
fine atively. Por ed latter Spinco at the orders peered from the one 5 Onuk ses ee
WO or se ‘te itis ee that the joe a ‘the ane of sf sings shell PER ELES Se gee ‘PENS ies | te econ Bor mee ee: one is the canse a of sll the Gods, rhe = ieee
ad’
: fo + “; M \ ‘h Asn Hae m =. >: -. pT ya a Bh) Ag ia et ath + . py ws, i); ar
Auk . ity iy “ys >, ‘* 4 at 3: “-. 5% uJ * . bi Peis . a) ma
a “it: yined a 4 ' rive’:’: a
> . FS"| a 7 ~ = # hy 7 es Bs ha!
Gasclod' cause,» Parveen senehiee beginning wher
-eeming ‘the wuode of ane that they.» are. not A sibs of their sub-
CHAP, eee: OF. MORI a
transcends all things. vos becuse. he. is exempt fens ican through -
Semana ath. potlits: account, hie. aves to all. ese their Py boniaecs
‘Siore} in ibe second and ind aden ane of bee causes which are en-: tirely exem pt from. their eflects, more perfect! Ve generate and connect their progeny than those causes do which are coordinate wath. their effects. And — the one by ineffably producing « all the divine orders, appears to be unically es established above all. Por in the. productions posterior to if, cause is every aS:
where different from the things. caused, Andon this account. nature
indeed being incorporeal,. isa cause which transcends bodies; but soul S, being perfectly perpetual, is the cause of things. generated; and intellect 2
being immoveable 1s the cause of ey ery” thing that is moved. If, therefore, according | to each. progression. of beings. effects are denied of their 8
causes, ibis: seed saroacmaiel ue take saihc all things punters. from the - ae |: |
eause of al
- In the setond: Mia: I think iti is necessary that the ae of. the oS . .,
tions should be defined by those who receive theology according to the intention of Parmenides; and that it should be admitted that. they j proceed indeed from the monads which subsist jogs iD, muons genet, = tr: tr otal ‘aoes a
vial causes Seni ina 5 sich pele a aie wists | ' a: those that
are subordinate. - Parmenides, however, does not begin his negations from e
the Gods that are united to the first: for this genus is with shfficulty dis-
) tinguished from the o one 3 + because being euamone esariacres [mm WHEE edintely] 2 * |
things division and multitude are apparent, aud pre
through all the second orders as far as to the last of things, again retw urn = Pn ae to the beginning, and shows how the one differs from the Gods that are Beane aay most similar to be and whion PHO pace of ate apie: to. 00 Sip ett
ineffable ¢ cause. 3 Pune gray Ane In the third ple in / additien: ae ‘shal bas heed ia, T deter mmine con-
fon =" ° ° y > \ . . > . . Proc. roa ete Vou = SAO, - a Se Be ee tS *- _ Pr
Rig Rn ee eee IN eae Page ie YY pe! §: 4: tne 3 2 ‘Nimes ~~ > > f 2 sy a 7” tad —_ 2s ita ~ - 4 5 ts .:’ * z . a . « se 5 ler Them" > "‘,
ee monue Fn: neciialiary Sioa s Just a i fi they defend the ‘yivibcations of toe al life, and the first-effec all-perfect fabrication. Not only Orphie 13 Wheelers: and the kale
- prior to Plato knew this Curetic. Seas siete pepe! it, pos
| sais! cations | . At: id DOW, anthers is i watisted wi ith sien ce this Caretic order, but he also adds the one unity: of the Curetes, viz. our.
mistress Minerva, from which the Taystic: doctrine also. of theologists.
: ':;;’;’: aes _ . et
is"’: Peds db, ie * ’
re - 4
2.4 = my
prior to, him, suspends the whole progression of the Caretes. © He Hes .
wise, surrounds them above with the symbols of Minerva, as presiding — over an. ever-flourishing, life, and. vigorous: intellection; but We — manifestly arranges them under the providence. of. Minerva, For the — fixst Curetes indeed, as being the attendants of the intelligible and occult —
: Goddess, are satisfied with the sigus that proceed: from thence; ‘tae © He
in the second and third ores are. civasquasen pee: ~*~ intellectual on Minerval monad. Vener g - What then is it, that the ‘Avhealon goest ‘abies coneerving ae ‘uci |
which converts to itself in an undefiled manner the Curetic progressions a ae “The core (wen) ive. virgin, and mistress that is. with us, being delighted _
with the discipline of dancing, did not think it prope < hands; but being adomed with an all-perfect panoply, she thus gave perfection to dancing.” Through these. things therefore, the . poten FS guest clearly shows the alliance of "the Curetic triad: to) the M viii inerval movad. For as that triad is said to sport ‘says
Goddess who is ‘the leader of - ee fe of + ther ont = | oaraee with an Fel pester panoply. is the 4 source ae them. of ale
to play with empty
% ise hs ee this gedn Core,: aS 5 being ‘he cause vot See 08 Se
itself. For koron (ra magov) as Socrates" says in the Cratylus, signifie es the SENS pure and. incorruptible. Whence also” the: Curetes are allotted their x aity: Loh: y of F the. Gods. Aud A,
miobagesies as. + preeeeag over the undebiled: Boe
Roa is creo pied in the orignal al for 3 x Reape aN ky
PAV ARN ay Ae en Le SAS,
a . - oe = er 2Ay oa PC EY acl ae Soe; Fog Ao eT Kn ott BS » i Se RW BR ESE a 2G
| a itt | math iN ee 4) uy
3: = eS . i4 |: sy Ns a) i ¥i AMA EAS Pej ot Te 3 § 333 peeks ee | . . Rye it DIE tla Vive Bene a ey eee ao SON THE oH BOLOGY) 3) Ske Hielgie cce Gate
the atta of ae is: <= eslohrated: asa mistress. Pee AS. ua
fa virgin} she being the ‘supplier of an yflexible: and flourishing dominion i i, ‘to the Gods. “Vhe: word keron therefore, as we have said, is a symbol of Ben OM a,
"purity, of which these Gods are the primary leaders, and a ceording
which! they are partic ipated by others. But. their being « armed, 15
symbol of the gaurdian power according to which they connect whole
guard: them exempt from secondar ry natures, and. preserve . Hished in: themselves. For what oiher benefit do men «
a unconquerable. strength, give: fa them an ‘armed: ‘apparatus | - adorning the one unity of them: with an all-perfect panep 9, they «
to the Minerval monad; wey portals to. that which is furnished with every kind of arms.
r still, rythnn and dancing are a mystic sign of this deity, beanie ee because they _: S rye the whole. progressions ‘of it always arranged according toone poe ne divine boundary; j and because they sustain these progressions from the oe deen Romaetiont of matter, For the formless, the: indefinite, and the privation = os
xs “the Caretes. ‘contain. the undgiled power of a divine life:
of rythm, are the peculiarities of matter. Hence, the: immaterial, the
e definite, and the undefiled, are. -endued “ith rythm, are: orderly, and = oe ae intellectual. . For on this account, the heavens also are said to form. a ee Logsanaes dance, # and ai the oelestial orbs pees of asses ‘oad eee
oe Aig
x * Por ia a. it is necessary to sre wat We . ae Eat ae = Sz = ee 5
‘them estab- Sats de ve from arms | ept that of defence? Vor these are in a. particular. manner the eae Mab autellt . guard | af cities. Heace fables also. ascribing to the: satiate Gods: an oy asa if Nish itat the summit of the progression of these Gods, For the all perlet Renee ss eR precedes: things which are divided according to parts, and the ‘panoply a ARI ae
ee ee (prior to the partible distribution of guardian powers. sed: 260) eos ns appears to me that through these particulars Plato again asserts: the: eae $22
= things 2s were afterwards revealed by the Gods. For what they denomi-Kind e armour, this Plato celebrates as adorned with an == 3: panoply. [For the Gods say,} © Armed with every kind. eee a _ armoar, he pasighies the Goddess.” 2 For the all-perfect in the habit OF ee ae
-Pyrrhich arms, and the undefiled in power, pertain, according to Plato, bat according to the narration of the Oracles ve Sa;
Let ne
if! Wy
vt . dpty 75 Thy a Toh 'y is AD rtee
i » ay tee eke} a4» Yn2"ee Ngee { fora +s i prey. ‘| ~** Pe te 3ye ‘> rs cae = t}s rt) ae
es:
om!
eS
ion’ en ee — = od ~Sae
. oe . = me
+. > te eee To
rity Set Ve .’ iS
[p—] 7
hin ‘" * sy
ANS NO
iy >,’
[p—] 7
"he
~~ ee de ae ee ree, © . -~ oe oo = erat ca CP AT Se men et i, * —— ae ey
yer t Se he ro >, > a *« ss “2. oon » ~ - P=? oy oY eh SS * TP 32 LS ae a at be OS ne othe ot iS a *; aT A — = <- Se
hn ee, LE we. ~ Sy” Og tee:
- _* hho S - _ e So ee ae oo. ee OO ae a > < — SU +, ge & _—_ “Lo. -— . — 6 - - oe ™ —— ‘ne Sts Pf StS Sg Kae Se -< ~, Pe Ae: — «4 ead 6 oe 4 ee, a ae. =,- a ~~ ~ . Ora | Fe ON ty wt SS. as = > g Py d
CHAP. XXXVI 0) Cop BEAT O. 4
[s138]
harmonious: motion, being filled ‘with: thie: ‘power ae te: 4 er Ate nb ob; >, ie vies, ya A - =, > PS ve ecine =. | a;; . v4". a 4 uy’ v, - ‘am ‘’ . Pe. yl! 7 tf in at fe SS a Py aa, oe a> omy Set ny 3 . Pere el eke Say x . a . - ° tiv Ate “4a Ys | +a. ure’ en sy fade, alte teh )y b OA +200." —— Fe Seg Mt ey 2% “Z Me Pe 2a ok wie? fa 4 WryNr\ 7 te ‘b,
tw > CAAA: «
i ‘we o 7; * > Fee: > Po" a? a!
[p—] 7
SOME Soe
[s154]
- STAM At REA abe BER iets
— 2 sia Plato, owe have dollected: fy" @ reaso asoning, ss ity hi
hese ps rticulars, We. shalt add, beisdeal veh pesniats
paid ren sa also it catia ssary that | SER aa
table monads in: themselves, orca to PAA Tw
essen ey pie Se ae 80 esha t ences _ And th Hits
Sore: teries, and b gerteayiegear; Sie UH Rae, opens ey the: pipe: by th “Corybantes, Nebecraee ir eid — tamalrous uous us “motion. But in the Euthydetmus, he make Gehan
- callocatic ion on a throne, whieh is per srmed in the Cory tee
- Jost as in ‘other ‘dialogues he one oles a eons
hee | Wibearmed sports of the Gees: ppl are BIB IER se _ fe dance round the demiurgus of ef ighan®
| from Rhea. In. the | intellectual ‘Gods, he rerel SOREN
ted ‘its typ pe aareonte: Bet the sore of the € Sat
es sho o preserve a esate pe th ei generations, IP SR
Pi ER Oe Vor. ik; ae Caron
“er
, he - ¥ =
~_ - i er: - ee ee ee Se al et ee” oe o_-
yr" —- ome a
~ * 1. FQ
2°" > oe
. was
. - . . * . i >>: 3 5: . x + £ bes . ee ‘<¥ ‘a: . ‘2 . “; = .’ “. 4 +; 2 al ee,¥ oo “a oe te @ Pe*; hb Is +z > ~ — =: ~ 7 > ~ J: . a) te * ~_ tbo a? eters . 44> ~~ . * .;::;:: Da. tex <3 WCE STA Lo heete Ee ity slinsy - TREE oe at? |: a . ==: é a * yy Lo tee ® . ~ hy *,) fee Cer ba & errs) o,, ‘, ae: .: 4 .; = . Sy cues “areca 6 se f- ‘ots RL ET kh oe On faa a Pa: st <= i .” - ee ‘An LY bb et ‘PAG’ e . ‘8 . 4, 6 = ad a* ~<: 4 a ari, a - &: = . . ~ } >, t% .: Tiles" chy 3 1 ‘; . Saks .: .: . . > 4 ¢ Per “* ' . x Stipes ert: .°¢ ‘3 _ - é . d; es q wi << s vey wale oad by * .:: .: . .: F er - ee - . re: ° —- ° os ‘i= <¢; = 1 é 4 . a - «**, Lae Ose < ——= > eg 2 re Gas Fe = a: > s ‘“__ 4 - vt | ‘~ > 1: a PP ogre ne + # = = =4 - _: SSS ee SN ‘J . “+ ¥ Pays: ~ . A: te = ae; a = y . a £ 4 r, anaes « ‘5 » = --* ‘.
banyan ae Bue i yaoes + ail, the intellectual: conversion of sconcdheg to ine niatres, ee Ee AR the gift of the same essence and powe se
¢ i MAE Gade connects their “congress: into an indissoluble « one. In things of ae A different. eseences indeed, such as soul and body, and in things ¢ of differ-‘t Raa et Species, such as material forms, and those natures which in any. other — Uta Le eB ate separated from each other, the connascent union is adventitious, — Sect ea iat ‘being’ derived: froin’ ‘supernal causes, and lost i int certain definite nies oh ny |?; ees of time. Bar the higher we: ascend, 40 the sameness of first: causes, both: ane BE AACS according to form and according to essence, and the more ye raise our-- ee ee * selves from parts to wholes, by 80. much. the more shall we discover and — ARS ae ~ survey that anion which is ‘eternal, precedaneous: and more principal, scion and which contains about and i in ‘itself difference and maltitude. eg ae ae oS & Me — ~ Since, however, the order: of all the Gods consists in ‘union, eat thie: Gat and. second. genera. of. them, and the ‘multitede which germinates — He * Ae . . about thet coexist i in baliy since “e-also bial Hope in them i is earaeterined
vane iy a Ke ai
PAY ae vas ¥ a
: ve oy if} Sota ids) We NS’ Ay LBS; '
if (V4)
is are sonnected with,
eens
And thus rue seeming
hy, ~~ ~
e i hei ae cays eS on 9, |
Vite tne High an Wap Le tat ‘eS Alseg . pide ‘f; ‘pies Pe ia | eet ees M: \ ¢, ele te Oe ate & 4 ‘. yopr . i, 7 he es f ‘" erate Say: me » = ~
aie ae tes;
thi cig ike S aeeeth ¢ iP tail Gots; are. ~ a & SATAN; ae For the visible oe oe on He
SEV oe i we
Res oe ey ‘universe may tre piste eaten DAREN the fabr Bore Sawer ‘generation. And: whatever ationg: the Bae aitamare “the & same appellation with immortals, which is called divine, obtains sove-Cara ates reignty: in then), and. willingly | sporsucs: justice” and: reverences you,—of as eld om ans, T tnysell veil deliver the seed and re}
[s170]
at a5 gts ie joa, . > s7 -: »; ave at:-&9:’ ff’ ’ is P? ‘4" ‘2 j ~)
’ ' 4 J ws:: | A,’ 4 ‘' Ay" at FPas, sate hi .\. iz? a ‘st j ‘iP ot \=2 ‘~; va’; ar 2)’ va <, TV i | *
[p—] is
; ‘™ ‘: “a ‘* c . t« "V8 Be a 7 ' r’:’ } % Ye > >. rh ty yl;"’ w bet verre ~~ Z ' < ¢* s yi\eg;’ . vy ‘Pies 1) Creed’: ' . ‘: ‘" Pid Sts} \ ~*; ' v War va y; 1? » j: ai ¥ * > ff, Js J: ‘‘: ' t? MAP Ad LAVA LC AD Pe PANE . ‘2 P s = ‘fet * ON THE THEO ¥y¥;: > ' _ ‘a ( 7 e« . b,::? . vas Se 4 A
[p—] i
ae Wass bas ‘Syen: ane, delivered concerning the seas Gods oe LATS a perfectly conformable to the doctrine of Plato, as delivered by him j in He ALAR ‘Tinieos, in. the speecli * of the demiurgus to. the | junior Gods, Forit is there. said, & When, therefore, all such Gods as visibly. revolve, and a: | such as become apparent when they anes were generated, he. who fae see, qe ther + Gods of Gods, of whom Lam
| this universe thus addressed them | the -demiurgus and father, whatever is. gene
nerated by me is indissc
is | diasoluble; ‘but to be. deg dissolve that w wi b
| fal i tality’ of deaths ‘my will ae a ee greate i 4 than the vital connectives with, which, you were hot ~ ment of | your generation. Learn
brication at animals, imitathig
Sere a F
|: ates mee a; “Ske che 5th Book of ake ice i this ech is sil discussed ed Pre i Dee
eRe _ thug foe Perna as in these sade
SL OCR WIRE EG
cing my will in its fabrication, © ‘Indeed every Haga which is bound "whi i _ is beautifully har~
i #0 far as you are Degas you are | not nora, nor in every respect become ‘subject to the Res
font at the ‘commencé- Naas | ‘n now, therefore, what Tsay to you indie gating my desire. Three genera ‘of mortals yet remain to be produced. APIS No Weeentea _ Withont the generation of these, therefore, the universe will be imperfect; Peden Gs Oe ELL not contain every kind of animal in its spacious extent, Bat -— =: “jf ought ta contain them, that itmay ‘be sufficiently perfect. Yet ifthese Ses axe. generated and participate ‘of life through me they will become equal ive oSt0 the Gods. That, mortal natures, therefore, may subsist, and that. f. Sae geass e erly all, convert yourselves according to your naiuteto = nig the power which IT employed in jour Bes se is of such a nature as to deser ve.:
peng i is eee business to e ne:
ts
if
Fone
arr
ty a aint y x if iv bea MA aN
Ss 7
Cus hey aot ee Ve. / 7 Ce aay Dt pet ee Sale 3b es
‘sath coe Sth “~* Te a i; Re rele ys a Sy “> wy: “age OLN PE: eS nas A TS ie LS ii ike vy Oa hove Weal A Ete: Loe re
ay
Ny
pt Phas Ryan: \agm
DEA ST eee rape
: it: om
hus et ee is? Taare
ht
Oty 3 cs
Pw;,, os:
We te AUT: ae is r
ne ated by aN
- the morta
CHAP. reat: OF ‘PLATO. ARIA se ed 3 Poss 105 |
wR the Sug to weave together the sotieta anid aenertel nature; te: ays this mean pratt and deonesees animals, Esauming | them 1 to increase |
rs eee 8 ee ee Pee Sas he
>: As the commentary of eles on ia a:
ry “* The ne of this 3] aeech and providence in the mundane genera of Gods, to lead
. the generation of the remaining kinds of animals, and to ‘place them over Rah we ts een mortals, analogously to the father ‘of wholes voi the one ordesiy davribuaiion cif Ste PUN > of the woiverse. Tor it is necessary that some things she
generated by the demiurgic monad, and others through other media; the
ee Demiurgns, indeed, producing all things from himself, at once and eter i nally,” but the: things rhe no toon Bee ‘producing together with him the natures posterior to them Best ee for instance, the celestial produce sublunary Gods, and these: generate mortal animals: the: Demiurgus at the same time fabricating dees eenjunction with the celestial and sublunary. divinities. For in speaking ees he understands all things, and by. understanding: all things he also makes eo iis ital | genera | of animals; these requiring ‘another proximate gene- = as cae tating cause, 80. far a they. ‘are mortal, and. through this: receiving Se
oduced in order, and. first proceeding
sion into being. - But the: character of the words is enthy
bers. shioing with intellectual intuitions, pure and venerable as being perfected oy by the father of the Gods, differing frou ding human con RCN ceptions, ¢ delicate and at the same time terrific, full of grace sand. seats
és eG: a: at once. concise ‘and = SS > studies these things in the imitations: of divine s spe SE Sa eeeee ‘evinces in. the Republic, when he 1 rep the Muse Hes * POR aa Sone Seas e prophet ascending to a lofty seat. ‘He also adorns both these RAE areas
and trans cendi
erfectly accurate. Plato, therefore,, particularly ie
ane = a: species with ¢ conciseness and eee ied the accurate a bn
ve SF ee most i eicaatiy unfolds Sean
: ts vecondite meaning, and is at the same time replete with the most inter-
esting information. respecting the mundane Gods, T shall give the following OT es wate
extracts from it, in which the most magnificent exuberance of diction is.
A is combined with the aire plead cua scientific —— nafeinaa es SOs aa
| tion. > TAN Se cnttet MES (says Proce) is io ‘insert dersiargic power i Ri nein: ary
ould be primarily” Pst ab ANN ET
eches; aS he also Sesion
106 CRC. ener “THEOLOGY |
i an Feeeilation to. alls erfect animal [i. e. to its paradigm), and the pene. 1 m3 tee ‘of all mortal animals; the taker of all things, at the same time, —
world; and making all things 0
Seterezcege
= Se
overs of if extoas, direetly. shadowing forth divine int tele ectionn
seaey 5
ae a
Os: fotech
» For the obj
cts! of this speech: are, the perfeetio no
a Ge
each other; Plato ie eniployed ‘watts dau ei
aking, converting | ‘to himself the two-fold.
| e “it: bed of the grand wad sole in ‘ake dentences” ia —, names | s s | | adapted to these ‘devices, or of magnitude in the: con 2ED ions and the i oo S figures: which - give” completion to this idea. Besides this, als os
sisting and adorning all things throngh: exempt transcendency; es ae but the secondary. fubricators adding what ‘was wanting to the formation — e of the “universe.: Mal mhecatire, bi ng
distinction: and. purity, the unfolding of truth, and the iustrions p prero. TO. . Se; gatives. ‘of ‘beauty, are tningled. with the idea of magnitude, this: being especially adapted to the subject: things, to the speaker, and to the —
poate ue divine, as wall the ee
to the fori ‘f the act: oe ns
:: Homer, also, when energizing enthusiastically, represents: Jupiter aes
anid at apatbor: bulbar za vemails as the e medium: * Ge ee aoe |
vy Sa: bad to Saeay samy:
- The Gods to council EARS Tae IA Ss te eter rena died SA RNA TI
= This Goddess pervading ee collects: hi e ‘Seine’ nu ee ad pith
Ren ie Hea
if NaFAS uv
"tha
spe ordinations of Gods; econ ing himself, as: it were, the centre of all the: divine genera in the sett ittt obedient to his ‘jntellection. “But at one Wie time he conjoins the multitude: of Gods with hinaself i without a = Sn
ert ts it ta the demiurgic monad. For the Gods are both separate. ee at ard
bjects of seg ent Se Bok
from mundane affairs, and eternally provide for all things, being atthe =
3 same. time exempt ‘from them. through the highest transcendency, and eee pnts
VF bi extending their providence: every-where. For their antningled nature is —
aN “not ‘without ‘proviilential energy, nor is ‘their providence mingled with ft . Through trar nscendency of power they are not filled with the =
beneficent will, they make al ae
nies in Sgetoncs ee pasties andin
ely is
, bt ta; i ‘oe: ‘: “9:’>4 *}* i\ . ‘‘ . ie; ‘vite oe; PN ON <« -- ce’ of Fee aeie aivatet ay fle W's, = FW hws XN 5 v. ¢ ’ CV SES Sy) AS tee ave ‘- -. 3 SS OAR Me eee PLATO. af als wee Mtn art Wn Ap Ay >. ee. ~ rs 9 vo. im . pot «4 ‘she
Wk ee being. sina from. all things, being similarly present to al thir
= Sinee, therefore, the
ae them to himself without a mediam, and illuminates them with sepa pes Daa a numingled, and pure form of bife. Whence also I think he orde
: ther. convert them: elves to Greeks nor Barbarians; which is just the same a8 to. say, that they must transcend the two-fold orders of mundane matures, and abide immutably- in ‘undefiled intellection. ‘But at another ‘
oS ‘time Li converts them ta a provideotial attention: to pecans nates,
| especially require the assistance of Themis, who contains in herself the — divine laws, accordi gt to which —— is — y €a nnected with — Rijeka wholes. Homer, therefo i epinee coun ems: i yan. the two-fold ‘energies ey Jupi iter; but Plato, through this” WA PR ce: speech, comprehends those two-fold modes of discourse, _ For te D
denen them to provide for, and give existence to, mortals. _ But he orders th
NA es acini ‘botli these are comprehended, viz. the. uomingled through the in
; provide tial energy, through the command to fabricate; nouris
Veen i fabricated. For every demiurgic cause is exempt from the t ated by it; but that which is mingled with and filled fic
iy i PN ni an thes much in comnion ae cea PUVA Mae * Let us > in the wits place
Al Wa: ui ts A Tite te it fh vey ite WAR 1) Ne ht ae EN Path h the Mon nye ahh vi} bith Rae wi AUN PPS AAG AY
MW) eh LUST
Ay ON,
ne War Hy DALS; y us) NY ahh ea at yi
[p—] i
ata anne the Gods that gorem the world, and the demons the SA 7. attendants of these, veeeive alter this manner unmingled purity, ‘and eet ee proyidential administration from. their father; at one time he converts — Seay
NA a aa Co separated from all things, to remain exempt in Olympus, and’ Mee one
< excites different Gods: to “Gillerout: ‘words “Dhese. divinities, ‘therfore, oy ve
AND ene utgus renders: the Gods unmingled with secondary natures, and ¢ aca i ‘i é pony S30 eT as fabricate. in. imitation of himself: and in an injunction of this Kind . ie:: of the: father, for he is separate, being exempt from: mundane ¥ wholes 5: ¥e ., al natures. Or rather, we may suryey both in each; Soe i Bee. ee Ss
Ha teres imitating the demiurgus, they provide for secondary natures, as. he docs ae aie AU, 2 Soe ae immortals } and in fabricating they are —— the lose Bara rons
a co imibecil and inefficacious, and i is unable to adorn” and. fabricate then. Reece
eee Si ON THE THEOLOGY BOOK vit eG Sie
is: collective saa convertive of squlGitade: to: its monad, that it” calls, up- rast wards the natures which have proceeded to the one fabrication of them, ana ee
: ose who:
are HOt entirely unacquainted with such-like discourses. | But how those ea ses ee that are allotted the world by: their father are called Gods of Gods, and Bel ihe according to- what conception, cannot easily be indicated tothe many; for there is an unfolding: of 5 one divine. intelligence in these names.” a = a
and inserts a boundary and divine measure in them, is clear to th
- Proclus then proceeds te relate the explanations given by others of these words; which having rejected as erroneous, he very properly, i in my opi-
mien, adopts. the following, which is that of his preceptor, the great — Syrianus. “All the mundane Gods are not simply Gods, but they 2 wholly | Gods which participate: fur there is in them that which is sepa-
rate, unapparent, and supermundane, and also th 2
tributed and one: but this vehicle which is. suspended from their unap-
parent essence iB secondarily a God. For if, with respect to us, man is.
two-fold, one inward, according to the soul, the other apparent, which we see, much more must both these be asserted of the mundane Gads; since
divinity also is two-fold, one unapparent and the other apparent. This
being the ease, we must say, that * Gods of Gods” i is addressed io all the mundane divinities, in whom there isa connection, of unapparent with
apparent Gods: for they are Gods that. participate, ‘Tn short, since two- art _ fold orders are produced by the Demiurgus, some being supermundane, ss
F at which i is the apparent = |: image of them, and. has an orderly establishment i in the world. Andthat, indeed, which is unapparent i in them is primarily a God, this being undige =
and others mundane, and some being without, and others with participa: ): |
ton Tof body], if the Demiurgus now addressed the supermundane |
ages d have alone said to them, “Gods:” for they are without vie ge participation i. e. without the: participation | of body}, ‘ye separate and
_ Gnapparent -— but since the speech is to the mundane: Gods, be calls them
Gods of Gods, as. being: participated by other ‘apparent divinities. In + these also daemons 2 are awe: Ps shane for they also are Gods, asto their
es spect | e peculiarity. they. indivisibly particle drus, when ie calls the twelve Gove oe nee
oy orders; he 4
; Ai ey as and Gods ‘utiapparent, and at thes same time apparent. For aus as; has: . f ip eeahi pk MN Ae een said, is the 1 meaning of ‘Gods of Gods.” For the term ‘Gods i 3 ee RA DR “)()° alone adapted te them; since ‘they are not alone. ubapparent; nor the 9 any: i, ‘as if: gome one should say Gods and Gods; STR a Ded Gn DaNtthan’ every bond of this kind is artificial, and foreign from divine a OR RRO
et AW Hs 1: js also: necessary to. observe: that every. mundane God bas an ‘atliige! ROMS eas PAM suapended: from. him, according: to which lie is. denominated mundane, - acim ite {iss SOAR Magia « Co has: likewise a divine soul, which rules over its depending vehicle; aE qe Sai and ant Immaterial and ‘separate intellect, senarding. to hares he; is ‘one SORRY aig ar
MY lecee ag = Ih Ry As awed Gods twice enunciate is
CHAP. \ WE SAAN OF PLATO. - ee 109
; hendese of desta ee the same time dexbisienten: alt the attendants oe
the divinities Gods, adding, * and thie is the life of the Gods’ Ail these, -
[s171]
therefore, are Gods of Gods, as possessing the apparent’ connected with
thee shin ane aud ssf é i are * fone with the eae
kes. ‘ie nicl concerning te selisle os heart oF ‘the Hea It BNC eas: as necessary, however, since we have said the words are demiurgic: or Rhee - fabricative, that they should be ‘received in a manner adapted to demiurgic providence. But if ‘these words are intellectual conceptions, bs, and the intellectual conceptions themselves are ‘productions, what shall we say the demiurgus € é Ca
scts in the moititude of mandane Gods by
first words of his s Spe os
first and most ‘simple: proceeding from the -demiurgus, deifies a recipients of it, and makes them: demiurgic Gods, ‘particip ated
i - 2 these are onde. hed by the ‘anitial prec from: ha es is sory) Rote ca le universe; but by intellect be belongs to an age beieiAiee 2 iaielbgible ESSENCE; and bed soul si house dom ‘the claims ite which eee a
indeed a part of the sensible
ech? ‘Ts it not evident we: ammust say that this energy of his is deific? For this one divine i intellectual conce ce es 4
~ fe) Se
NST deliver the demie ur
SAU AG f
a ‘as from intellects which “any Goi pa eof i iKelects, >and are participable by bodies... ‘Hence the assertions. eee a are eae ai or generated, and that they are. not entirely immortal, and ‘every thing else eae
ce ae him, wae tet life that is divisible. about. bade: ‘Such a eeit oo hewevery being triple in-each mundane God, neither d 8 renter saking to intellects; for intellects subsist in ‘aopre oe
= and animal, vig. to the animal which i is. divine, and partakes ofa i gonl, For intellect. does not know the demiurgic will Gena reason,: tea Bhs oceah: intelligence, or in other words, es aatellectusl Visions ee Ht yatiee nor. through conversion, but throug |
Seelour with it, But soul as being. reason, and nok. inte ell lect ats sell ae requires appropriately to its essence the | a SRAVEROD: to the intelli
SON scat the essential j is diferent from the oo a D that attends them a at nt thei: ir | us
as | “if ‘hee things) hen ‘are 5, ighily Sn we pure net assent bto shee SN reeks | pee make our rational soul a demon. For a demon. is: different from pena ne Boers Wi “man, as. Diotima SAYS, who places dzmons between Gods and men, mena ks: as Socrates also evinces, when he divides a dwmoniacal oppositely. to the: He human nature. * For,” says he, * not 2 human but a demoniacal obstacle: ‘detains me.” But man is a soul using the body as an instrument. A = . demon, therefore, is not. the same. with the rational soul. ica Weseacts «2% Baers £ | - This also i is evident from Plato i in the Timeus, where ae says jak ia ea eites = -Tect has j in us the relation of a dzemon. - But this is only. true as. far iS Shes, = "pertains to analogy. Fora dzmon according. to essence is different from _ adamon according to analogy. For in many instances, that which — © ee - proximately presides, subsisting i in the order of a demon with respect to ) that which is inferior, is called a demon: ‘Thus Jupiter in Orpheus | balla ia his father Saturn an illustriousdemon; and Platoin the Timeuscalls those = Gods who proximately preside over, and orderly. distribute the realms of Brees: | ae RE generation, demons. “For," says he, ““ to speak concerning | other demons, ies a sat and to know their generation, exceeds the ability of human nature.” But =, a demon according to analogy is that which proximately presides . overany 66) )) 90! thing, though it should be a God, OF ee it should be some one of the | ees His beat natures posterior to the Gods. Ar ough similitude to. the demoniacal genus produces. energies more 3s windaded thanthose which = | belong to human nature, and which suspends the whole of its: life from. SEARS NL _ demons, is a demon xara one peige to habitude, i, e. proximity == or alliance. Thus, as it appears to me, Socrates in the Republic pales) SVR
” AP eben ed een week
- from itself; but is allotted. this. peculiarity. from himself, and is defined Gia ees
we by es certain ames i si de serine | roe and es different modes « of CRU
CHAP, XLIL. | OF PLATO. — $64 ee
of the satioal but we investigate he ‘cad of man, ma not of the | animal; that which governs the rational soul itself, and not its. instrument;: and that which leads the sbul to its judges, after the dissolution of the animal, as Socrates says in the Piredo. Por when the animal is no more, the daemon which the soul was allotted while connected with the body, — conducts it to its judge. For, if the soul: possesses: that demon while living m the body, which is: said to lead it to judgment after death, this demon niust be the demon of the man, and not of the animal alone. To which we may add, that begioning from on high, it sevens the whole oe of our composition. oe ag Sl ES Bor again, dismissing the iatioonl soul, must it be aid: theta dee is oo that whieh energizes in. the soul: as for instance, that in those who live according t to reason, reason is the demon; in those that live ssoonting | anger, the irascible part; and in those that live according to desire, the - epithymetic or desiring part. Nor must it be said that the nature which — proximately presides over that which energizes in our life, isa demon: as for instance, that reason is the demon of the irascible, and anger of those that live: according to desire. For, in the first: place, to assert that
+ = daemons are parts of o our soul, is to admire human life in an- improper (obi \ degree, and oppose the division of Socrates in the Republic, who after 5. Geds and demons places the heroic and human race, and blames the
USNs poets: for introducing | in fesai pom heroes i in no i reapers ‘etter oes |
givt.
plain that Socrates ' was very. far from thinking tl that deenions, who are cof
a sublimer order than heroes, are to be ranked among the parts and powers of the soul. For from this doetrine it will follow that things essentially more: excellent. give completion to such as are subordinate, —
i And in the second place, from this hypothesis, mutations of lives would ees CaS introduce: multiform mutations of demons. — For ‘the avaricious —
= = -ii es
| . ass
=: ne iyi “tgs pea
chayacter is frequently changed into an ambitious life, this again into a
ee: ee life which i is formed by right. opinion, - ‘and this last into a ‘scientific life.
, is energizing p
The diem mn, therefore, will vary aceo sding to these changes 5 for the ut will be different at different times. If, therefore, either —
this energising se itself 3 18 a # demon, of or that pe, which bias ae arrange
3 Seep to it, demons:: fagether wi mutation Of hata life, and: the. same: ‘person. will bave many demons i in. 1 ane. life; ee Se eae Heian which is of all things: the most impossible. - © For the soul never chunges Palak PRR in one p life the . ern oft its deeniow; ‘but it 6 the same shecnee whi wit
rate ie also Socteles-s ane — = d}
. iii the intetlectua .
| he gives: ‘per Theat:
All be doen’ ne tl
a a partial iemlect: or: 5 tek: detest ehigh
” Again, - ss =
ide toscns wubsists at the extremity of the intellectual order, as the same with the ASMA demon which is assighed to man, appear to me to confound the intellec- sake teh tual peculiarity: with the daemoniacal essence. For all daemons subsistin the extent of souls, and rank as the next in order to divine souls, But jal order is differerit from that of Baca and i is neither allotted a “i the sme essenice, not power, nor energy, =
"Forther still, this also may be said, that souls enjoy. + intellect thes ay
when they convert themselves to it, receive its light, and conjoin their own. with intellectual . energy; but they experience | the presiding eate of a deemoniacal nature through | the whole of lite, and in’ avery thing which proceeds: from fate and providence. For it is the demon that governs 3 the whole of our: life, and that fulfils the elections which we made prior _ > to) generation, together with the gifts of fate, and of those Gods that — = preside over fate. It is likewise the damon that supplies and measures the illuminations from providence. And as souls indeed, we are: saspended oe from: intellect, but as souls using the body we require the aid of 2 demon. ac Hence, Plato in the Phidrus calls intellect the governor of the soul; but he every where culls a deemon the inspector and guardian: of mankind. Be And no: one who considers the affair rightly, will find an ¥ other « one and | - proximate providence of every. thing: pertaiting to us, as demon. For intellect, as we have said, is participated by the rational ~~ soul, but not by the body; and ‘nature: is particl ya 2 not by: the dianoetic. part And further still, the tational Cae and i. ea it has no dominion: over fortuitous events. But the
3, governs, aud orderly: disposes: all out affairs. For
besides. that of. “
= _ to feason, measures the passions, inspires nature, | connects s the: nd, aupplics ways fortuitaun: aeorneY the Papas
sted by the body, but goal soul rules over
CHAP. XLIY. ete OF PLATO. | POS easy
[s208]
of fate, and imparts the: ifs of init té short, he is ‘the king % every thing in and about us, and is the pilot of we: whole of ¢ our Tie. ay &: And thus much . concerning our slaiaaeess demons. See ee
CHAPTER XLIV.
“Jw the next place, with. seapet i the a of Socrates, these: three
- ee are to be particularly considered. First, that he not only ranksas — ademon, hut also asa God. For in the First Alcibiades Socrates mets says, 1 have long been of opinion that the God did notas yet direct me— to hold any conversation with you.” He calls the same power therefore a demon and a God. And ia the A pology he more clearly evinces ‘that this seine is allotted 1 a: divine beerunaene ih considered as ranking in in a
ey ae t *
: divine eons aed ou: ee take cies of an intellectual ‘oid dowtae: fife,
are divine, transcending: the whole of a dsemoniacal genus, and being the So = it participants of the: ‘Gods. ‘For, as is a demon among: Gods, such © —- also is a God among- demons. —: Among: the divinities however the — 3 oe byparxis is divine; bat in demons on the contrary, the peculiarity of
oe their essence is damoniacal, but the analogy which:
sy bear to et
a isc their essence to be godlike. - For on account of their transcen-—
dency with respect to: other demons ‘they. frequently appear as Gods. With great. propriety. therefore, does Socrates: call his demon a God ine he belonged to the first. and highest: demons. ‘Hence Socrates: was mivst
perfect, being governed by. such a presiding power, and condtiog
pee second was ‘this: ‘that: Soerat
himself by the will of such a leader and guardian of bis life, ‘This: then was oné of the illustrious ‘prerogatives of the demon of Socrates. eo ‘The es perceived a certain voice p bene ing: from
his denon, © “For this 3 is asserted by him ‘in the: Lessee and in tne.
2 od A wee Phas ee
. AAU; agiebes; r bi ee Naat providential. care of ose as thee dust. AS B ses charioteer_ alone ae
166 as Aa eK Ce ON THE THEOLOGY BOOK vit.
Pheedras. This voice aba is the signal from the damon, whiely fe = . aks “e oa _of tm the Theages. “And again ia the Pheedras, when he was ee ie a ss earl pass over the river, he ‘experienced | the accustomed signal from the —
demon. What then, does ‘Socrates indicate hy these assertions, and
what was the: voice through which - =e the: deemon ee to him his will? |
In the 4 fist ‘place 8 we must. say, » that ‘Socratex: show ba dianostic
power, and his science of things, enjoyed the inspiration of his pence who. continually recalled him to divine love. In the second place, i inthe _affisies. o f lite, Socrates -‘supernally directed his providential attention. to.
H more ‘imperfect souls. ‘And according to the energy of his deemon, he | =
| ‘received the light proceeding from thence, neither in his, dianoétic part _ alone, nor in his doxastic powers, but also in his spirit, the illumination. of
Ut i the demon suddenly diffusing itself through the whole of his life, and now
7 moving sense itself. For itis evident that reason, imagination, and sense,
30: 3 t os SBE capa Aisferanitly 5 and that. cach of our inward parts is ae
f 4 bs diesaraiatet rf ata noeine tanec rare hi one Aen and ent © diffasing itself’ as far as to the organs of sense, becar
| which was rather recognized by cotiscioushess ‘than by se ene. For s are the iluminations of good daemons: and the Gods. 20 | An. oe third place, let as ‘consider the. peculiarity: of F the dom oy
tes; for it never exhorted, but perpe a recalled him. This also’. moust he again referred to the Soeratic life. For it is not property — commen to. our allotted demons, bub wae the characteristic of the: guardian of Socrates. We nist say therefore, that the beneficent and
philanthropic disposition of Socrates, and his great promptitude with od, did not require the exhortation Of.
- respect to the: commupieation of good, See: damon. For he was impelled {rors
: himself, and was ready ly at all
dagnes thy impart. to all men the most excellent life. But since many of |
those that came to him were unadaptec ed if wholes, his. governing goo
to the pursuit of virtue and. the 3 _ demon | restrained hun from a_
[p—] Ss
Ly
Poy ot she se:,*
fa oe
Bas
( “ge
~~ es
Ay
as e a sat) rr ah ret
Se iteee,
[p—] i
apts CHAP. XLIV.. ENE OF PLATO. He | 267 |
ane restrains the impetus of a horse ‘natarolly well. adapted for the. ‘race, bet ane ot
ae does not stimulate him, in consequence of his being excited to motion Ae th from himself, and not requiting: the spur, but the bridle. And hence SAU S ag igent ly 5 Socrates, from his great readiness to benefit those with whom he conversed Te EN ESO rather required a recalling than an exciting demon, For the inaptitude OR
__ of auditors, which is for the most part concealed from human. sagacity, requires a demoniacal discrimination; and the knowledge of favourable opportunities can by this alone be accurately announced to us. Socrates Hi abatse therefore being natarally impelled to. good, alone Boe to be recalled ‘3 Savi in his unseasonable impulses,: Ree Sista _ But. farther still, it mony be said, that of demons, some are. allotted Benes Se ae purifying and. undefiled power; others a- perfective; and others» ee » demiurgic power. And in short, they are divided according: Se ADRS OO. characteristic peculiarities of the Gods, and the powers under which they =” are arranged. Hach likewise, according to his hiyparxis, i incites the object of bis providential « care to a blessed life; some of them moving us toan
attention to. inferior concerns; re and others restraining us from action, and t: 2: S an energy verging to externals. It appears therefore, that the damon Reh of. Socrates. being. allotted: this peculiarity, viz. cathartic, and the source. ee wn of an undefiled Jife, and being arranged under this power of Apollo, and % uniformly presiding « over the whole of purification, separated also Socrates
eet from ton much | commerce with the vulgar, and a life extending itself info — aes -. multitade. But. it led him into the depths of his soul, and an energy. oe Rie foe undefiled by sabordinate natures. And hence: it uever. exhorted, eee _ + perpetually recalled him, For, what else is to recall, than to withdraw — oe - him from the multitude to inward. energy? And of what ds th is the -
oe peculiarity except of purification? Jndest, ae Sa oe rs to | Mes that —
ie | Sour x progression i inte Discaic caulbtade HS a desnia of bis” |
y tout the intellect of Socrates. to Bachar: pS on Satelit he prog
royal throne, in like manner the demon of Socrates conducted himtoan = © 6) intellectual place of survey, and restrained his - association with the == multitude. — -For the. demon is. analogous to Apollo, being: this attendant, ELEC AL Hin aw
bee
‘ey
Ree ON THE THEOLOGY | > BOOK Vit, a
[s209]
| Sa ieee ae eRe ene ee AU NUNN Ce maT ant Fai
i RA ETIR SRY ALR tiene RS ese
; Zs ee re x: Ps i:: a . UK DS ae ory ares 7, ea: tie
: a Ni aoe Sr ce ta ete Rd, fy COR a oles: Ot
.* ie N ate
ene the MS. Schotia os of F Pigelub o on tha Critglon: we derive the Pani tt i
aleve important information — concerning ‘this order of beings: who connect the divine and homan nature together. OF the genera posterior Pee it to the Gods, and which are indeed ther perpetual attendants, bat sey YS produce, | 1D conjunction | with them mundane fabrications fron on high, Agu iENe: as. far. aS to the: Vast: of things,—of these genera, some unfold: generation | esr a into Hight; rs others are. transporters of union; others of ‘power; and ote ee v call forth the: nowledge -of the Gods, and an intellectual essence. But a e of these, some are: voulied. angelic, by: those. ‘that are skilful 3 in divine FAL
) eoncerns, in consequence of being established: according to {
oo Tiself ot the Gods, and making that which qs ‘uniforny’ dn hey att ee ‘commensurate with things of a. ‘secondary: rank. Hedee, the is u angelic Sete Hus tribe is boniform, as unfolding into ight the océult goodness OF the Gods. im Others | among these are called by theologists demoniacal, as binding the s middle of all things, and as distributing | divine power, and prod ucing ee as far as to the last of things. — F or Faire is To pegieais ‘But this gemas possesses. abundance of power, and 3 is multifarious, as giving subsistence to those last demons who are material, who’ draw down souls, and pro- | | aie -geed to the most partial and material form of energy.” ~ “Others again, TE.) Nea denominated by thenr heroic, who. Jead haman ‘souls: on high “throwgh a a
-leve, and who are the ‘suppliers. of an ‘intellectual life, of tmagnitade OF 22 ARG
| speestony and tatstemency of wisdom, In short, aye are ‘Allotied is 2 |
= hick. hey also convert secondary natures)” lente, say are “toed oe i Nation, AS being able to raise and extend souls: to the oijoa j
this: -_appe A) os auguy ‘Ra aver eIeLy Tog duyas ert droug duvepeve) Reh ieee es /Phese: ‘tiple genera posterior to, ate Taleo aleaye “anipenited froin
ert ¥, Nth Gods, but they are divided froay each other. And some of thent are” oe an aioe:: lisse intellectual; others are 2 essentialized in rational souls: ani
ra. a9 ae
” ore wt
— of = «=
=2 ———*s. - -— =
SS -SS oe
—— *=" - i ~~ ee _o _—~ ~~ ———: 2 _——— —<— _
ivy «asa —_ =
~~ * ao ~ —
of . Hanh CY; yyy ater me Littat ¥ i” Ff Ww; 5 mivy "Wi! ve vy, ' Natt tif +*
a Me CHAP. seiy. es oe “or PLATO! | a
ais meee “siniverse. “Bot inatonal ‘daemons. originate from the aerial governors,: fe
tS ieee whence also the me LChiidonst} Oracle: bli SS Se ee ee eee
Wier, non
ee . Se me; f ie ee cha soy maton s 7m ath 8 bails:: ek sh
Vey
iter: hynf he Pier?
oe se = 25 ow Bae pnuntie howe se ee, series te. that order of f denon, which AT ane ORD persian under ‘the Gods tl that gic over the ascent t and fos .
SS et —ES
; . + al e 2 .: ee ie on z ek ae ‘” ‘> “sor. Ae ene a a, | Wonla 2 nee See re
ay Ye > 4+
hh
BOIS: os Asati "Giyespiodoni: Sater: ene as ‘that the demon endeavours to fend penne: Beis is cs _ the soul as exciting its Sonsecuieds and Imaginations, a at the same time, | iia eee “however, yielding to the self-motive power of the soul. Bati in: conte aoe a | quence of the: demon exciting, ‘one soul follows” vol: untanly, a See Cis) i SPAN oH aplenty and another. according: to a mode subsisting 366) ae A ie Va . There is also one demon who leads the soul to its judges from the present ee; | life; another. who ‘is ministrant. to the judges, ‘giving completion, as it NWA were, to the sentence which i is panied and. a third whe % is. allotted the al Nhe ee ae _-guncdianship of tole. ee | 3 RX) Weer Dy the next! place: with: reapect ‘¢ ‘edtotal sensu it remains to
*K investigate. how they subsist: For if they derive” their. subsistence from a the junior Gods, how, since. these are the fathers of mortal natures, are.
Siac ae these demons immortal? But if from the demiurgus how are ‘they pele, ieee Feaionas? Por he is the father of things in conjunction: with bevicir ree pr eat This. ‘doubt: is beautifully solved by Proclus “as follows: ce rrittic eee demons derive their subsistence: from the junior ‘Gods, yet 2 ave 1 this account mortal, since of these Gods some generate ‘others. And
S ewud the generated Gods are called. by Plato, i in the Ti imeeus, destoons, Se:
~ becanse those that are truly diemons are” prodaced by the junior Gods. 2 ante Oar But they likewise proceed from the one dermiurgus. For as Tix Ree "says, he is the cause of all immortal ‘natures. Tf, however, the demi 1Y) ‘gus see
iparts intellect to all things, there is also in: inational: daemons: rl 2:
* — ee of the Selecta pe ye tari © ) bar as Pride have a an
And on ee account the phantasy is not Spon calle bby Othe co el) see Bee ae? pea este oe Pee wine ees
re
Oa