The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2)

How far they are right who assert that the hypotheses of the Parmenides are concerning the principles of things, and what is to be added to what they say from the doctrine of ou...

How the hyparxis of the Gods is delivered in the Laws, and through what media the discourse recurs to the truly existing Gods.----How the providence of the Gods is demonstrated...

What the goodness of the Gods is, and how they are said to be the causes of all good; and that evil according to every hypostasis is itself adorned and arranged by the Gods.

What the immutability is of the Gods; where also it is shown what their self-sufficiency, and firm impassivity are; and how we are to understand their possessing an invariable s...

Concerning the axioms delivered in the Phædo,[69] respecting an invisible nature. What the divine nature is. What the immortal, and the intelligible[70] are; and what order thes...

A confutation of those who say that the first principle is not according to Plato above intellect, and demonstrations from the Republic, the Sophista, the Philebus, and the Parm...

What the modes are of ascent to _the one_ according to Plato; and that the modes are two, through analogy, and through negations. Likewise, where Plato treats of each of these,...

By what, and by how many names Plato unfolds the ineffable principle, and why he unfolds it by such and by so many names. And how these names accord with the modes of ascent to it.

What the assertions are in the Republic concerning the first principle, through its analogy to the sun; where also it is shown, how it is celebrated as the good, and as the most...

What the three conceptions are which are delivered [in that Epistle] concerning the first king. How all things are about him. How all things are for his sake. How he is the caus...

That after the discussion in common of the one principle of things, it is requisite to treat of the divine orders, and to show how many they are, and how they are divided from e...

How many the particulars are which ought to be demonstrated previous to the discovery of the multitude of the divine orders, and an uninterrupted narration of the doctrine of th...

That the participations of the unities which are nearer to _the one_, proceed into more simple hypostases; but the participations of those that are remote from the one, proceed...

What the natures are which participate of the divine unities, and what the order of them is with respect to each other. And that being indeed, is the most ancient of these; life...

What the two principles are of all things posterior to _the one_; how Socrates the Philebus calls them bound and infinity; and of what things they are the causes[74] to beings.[75]

What the third thing is which is produced from the two principles. Why Socrates in the Philebus calls it that which is mixed. That it is nothing else than that which is primaril...

How from images also, it may be inferred, that the first thing which subsists from bound and infinity is being. How this may be demonstrated. And how bound and infinity are twof...

What the second intelligible triad is. A more accurate account of it, as subsisting from that which predominates, from that which is participated, and from that which characteri...

What the third intelligible triad is; what that is which predominates, and is participated in this. And at the end, a discourse in common concerning the distinction of the three...

That also from what is said in the Sophista, it is possible to discover the three intelligible orders; viz. in that part of the Sophista, in which it is shown what _the one bein...

How in the Phædrus it is said that every thing divine is beautiful, wise, and good. What triple elements of each of these Plato delivers. And how from these it is possible to ac...

How Parmenides delivers the multitude of Gods in the second hypothesis. And how we should discourse about each order of them, employing for this purpose the conclusions of that...

Concerning the three conclusions in common, through which the three orders of intelligibles are characterized. And how through these it is possible to dissolve the most difficul...

That it is not proper to understand the Heaven, and celestial circulation [celebrated in the Phædrus] as pertaining to sensibles; and many admonitions from the Platonic words th...

What the negations are of the supercelestial place. That they are produced from the divine orders. What kind of negations also designate the uncoloured, what, the unfigured, and...

What the three deities of the virtues, viz. science, temperance, and justice, are in the supercelestial place; what order they have with respect to each other; and what perfecti...

What the plain of Truth, and what the meadow are. What the unical form of intelligible nutriment is. What the twofold nutriment of the Gods is which is distributed from this int...

What the theology in the Cratylus is concerning Heaven. And how it is possible to collect from it by a reasoning process the middle of the intelligible and intellectual Gods.

That the most divinely-inspired of the interpreters have defined the subcelestial arch to be a certain peculiar order. And that our preceptor has unfolded it in the most perfect...

What the elevation is of souls separate from bodies to the intelligible and intellectual triads. What the most blessed _telete_ is. What _muesis_, and _epopteia_ are. What the e...

How Plato unfolds in the Parmenides, from intelligibles the intelligible and intellectual orders. And what that which is common, and that which is different are, in the theology...

Whence Parmenides begins to speak about this order. And how far he proceeds in what he says about it. How he likewise unfolds the three monads in it conformably to what is said...

Who the mighty Saturn is, according to the theology in the Cratylus. And how he is in a certain respect intelligible, and in a certain respect intellectual. In which also, the d...

What the kingdom of Saturn is. In what manner it is delivered by Plato in the Politicus. And of what it is the cause to the world, to the mundane Gods, and to partial souls.

An answer to those who say that there are three demiurgi according to Plato, demonstrating through many arguments that the demiurgic monad is arranged prior to the [demiurgic] t...

How according to another method it is requisite to discover the peculiarity of the demiurgus. And how the demiurgus is called in the Timæus effector and father. In which also, i...

What the second speech of the demiurgus is to divisible souls. In what it differs from the former. And how in this all the measures of the life of souls are defined.

Admonitions from what is said in the Cratylus of the fabrication of Jupiter. In which also the concord is demonstrated of the theology from names, with the arrangement of the de...

An argument shewing that Jupiter is the demiurgus and father of the universe[80] according to Plato, from what is said in the Politicus concerning the twofold circulation [of th...

That the three vivific fountains co-arranged with the demiurgus, may be assumed from what is said in the Timæus, viz. the fountain of souls, the fountain of the virtues, and the...

Admonitions through many arguments how it is proper to denominate the undefiled Gods according to Plato. In which also, the union of them, what their separation, and what their...

That the ruling order of Gods is in continuity with the intellectual Gods. And that the division into fountains and principles may be assumed from the writings of Plato, through...

What the peculiarity is of the ruling Gods. That the assimilative is especially characteristic of them. And how the causes of assimilation are antecedently assumed in the demiur...

That Jupiter is twofold; one indeed, being prior to the three sons of Saturn, [but the other being one of them.] And how the three proceed from Saturn, and the one Jupiter.

That according to Plato also, the demiurgic monad subsists prior to the three sons of Saturn. Demonstrations of this from what is said in the Politicus, and in the Laws.

What the convertive triad of the ruling Gods is; and what the monad which it contains. In which also, the union of Apollo with the sun is demonstrated; and it is shewn, how from...

What the supermundane and at the same time mundane genus of Gods is. And how through their own medium they preserve the continuity of the Gods that proceed from the demiurgus.

Concerning the mother of the Fates mentioned in the Republic. Likewise concerning the triad of the Fates. What orders they have with reference to each other. What powers of them...

That the mundane do not differ from the supermundane Gods in habitudes to bodies, &c.--That the providence of the Gods is not circumscribed by place.--That it pervades all thing...

After what manner the visible celestial orbs are Gods.--That a celestial body is eminently allied to the incorporeal essence of the Gods.--That the visible are connected with th...

The nature of the mundane Gods unfolded from the speech of the Demiurgus to them, in the Timæus.--And what the whole conception of the speech is according to Proclus.

What the demiurgus effects in the multitude of mundane Gods by the first words of his speech.--That the words of the Demiurgus are addressed to the composite from soul and anima...

The meaning of the words unfolded in the speech of the Demiurgus, “Every thing therefore which is bound is dissoluble, but to be willing to dissolve that which is beautifully ha...

The following part of the speech of the Demiurgus to the mundane Gods unfolded.--The difference between the primarily and secondarily immortal, and the primarily and secondarily...

The peculiarities of the celestial Gods separately discussed.--Why the one sphere of the fixed stars comprehends a multitude of stars, but each of the planetary spheres convolve...

The nature of Mars, Jupiter, and Saturn, unfolded.--The manner in which each of the seven planetary divinities becomes an animal, and is suspended from a more divine soul; and w...

That all the celestial Gods are beneficent, and after a similar manner the causes of good.--And that the participation of them, and the mixture of material with immaterial influ...

The nature of Minerva unfolded from the Commentaries of Proclus on the Timæus.--The spear and shield with which this Goddess, in the statues of her, is represented as armed, exp...

The nature of the sublunary Gods more fully unfolded.--On the dæmoniacal order.--And that about each of the fabricators of generation, there is a coordinate angelical, dæmoniaca...

What Pythagoras says in the _Sacred Discourse_.--What the Orphic traditions are concerning Phanes, Night, Heaven, Saturn, Jupiter, and Bacchus.--That Plato begins the Theogony o...

The whole theory of Earth unfolded.--And also the theory of Ocean and Tethys.--That the causes of these are in the intellectual Gods, and likewise in the sensible universe.

The nature of the sublunary Jupiter and Juno unfolded.--And why Plato comprehends in this ennead, viz. Heaven and Earth, Ocean and Tethys, Phorcys, Saturn, Rhea, Jupiter, and Ju...

The nature of those human souls that are of an heroic characteristic unfolded.--What Plato says of these souls in the Cratylus.--His meaning elucidated from the MS. Scholia of P...

_An explanation of certain terms which are unusual, or have a meaning different from their common acceptation, and which there was a necessity of introducing in the translation...

O Pericles, to me the dearest of friends, I am of opinion that the whole philosophy of Plato was at first unfolded into light through the beneficent will of superior natures, ex...

And thus much by way of preface. But it is necessary that I should unfold the mode of the proposed doctrine, what it is requisite to expect it will be, and define the preparativ...

All, therefore, that have ever touched upon theology, have called things first, according to nature, Gods; and have said that the theological science is conversant about these....

After this all-perfect comprehension of the first theory, we must deliver the modes according to which Plato teaches us mystic conceptions of divine natures. For he appears not...

As we have therefore enumerated all these modes of the Platonic theology, and have shown what compositions and analyses of fables are adapted to the truth respecting the Gods, l...

Perhaps, however, some one may here object to us, that we do not in a proper manner exhibit the every where dispersed theology of Plato, and that we endeavour to heap together d...

I, however, to an objection of this kind, shall make, a just and perspicuous reply. I say then, that Plato every where discourses about the Gods agreeably to ancient rumour, and...

I appear, however, by these means, to have excited for myself a twofold contest against those who attempt to investigate the writings of Plato; and I see two sorts of persons, w...

In the first place then, let us consider those, who draw down the design of this dialogue from the truth of things to a logical exercise, and see whether they can possibly accor...

Again, therefore, let us discuss this affair in another way, and view with the dianoëtic power, where any thing futile is delivered. For let it be said, if you please, and we wi...

As the first hypothesis, however, demonstrates by negations the ineffable supereminence of the first principle of things, and evinces that he is exempt from all essence and know...

In the first place, therefore, we shall assume the things which are demonstrated in the Laws, and contemplate how they take the lead, with respect to the truth about the Gods, a...

From what has been said, therefore, it is evident to every one, that the Gods being the causes of all motion, some of them are essential and vivific, according to a self-motive,...

The third problem after these we shall connect with the former, and survey how we are to assume the unpervertible in the Gods, who perform all things according to justice, and w...

Again, from another principle we may be able to apprehend the theological demonstrations in the Republic. For these are common to all the divine orders, similarly extend to all...

That therefore, which has the hyparxis of itself, and the whole of its essence defined in the good, and which by its very being produces all things, must necessarily be producti...

In the next place, let us survey the immutability and simplicity of the Gods, what the nature of each of them is, and how both these appear to be adapted to the hyparxis of the...

In the next place, let us consider what power the simplicity of the Gods possesses; for this Socrates adds in his discourse concerning a divine nature, not admitting that which...

In the next place, let us speak concerning the truth which is in the Gods; for this in addition to what has been said is concluded by Socrates, because a divine nature is withou...

To us however discussing what pertains to every divine nature, what we assert will be known from those commonly received truths adduced in the Phædrus, and which we have before...

But in the Philebus, Plato delivers to us the three most principal elements of _the good_, viz. the desirable, the sufficient, and the perfect. For it is necessary that it shoul...

After this, wisdom is allotted the second order, being the intelligence of the Gods, or rather the hyparxis of their intelligence. For intelligence indeed, is intellectual knowl...

In the next place let us consider the beautiful, what it is, and how it primarily subsists in the Gods. It is said therefore to be boniform beauty, and intelligible beauty, to b...

What therefore is it which unites us to the good? What is it which causes in us a cessation of energy and motion? What is it which establishes all divine natures in the first an...

Again, let us, if you are willing, from other dialogues investigate the common dogmas of Plato about divine natures. Whence therefore, and what dogmas shall we assume, while we...

After this, it follows in the next place, that we should consider the uniform, the indissoluble, and that which has an invariable sameness of subsistence, from the same causes,...

Looking to these things, therefore, we may unfold what is said of paternal causes, and of the prolific powers of mothers in fables. For every where, we may suppose that the caus...

Thus much therefore may suffice concerning the unbegotten hyparxis of the Gods. It now remains, I think, to speak of divine names. For Socrates in the Cratylus thinks fit to unf...

The most proper beginning however of the theory proposed by us is that from which we may be able to discover the first cause[135] of all beings. For being impelled from this in...

It is necessary however, that discussing the same subject after another manner, we should again see if we can in a certain respect follow what has been said, and refer it to the...

See, therefore, the third argument after these, leading us to the same conclusion with the former arguments. For it is necessary that the cause of all beings should be that of w...

That _the one_ therefore is the principle of all things, and the first cause, and that all other things are posterior to _the one_, is I think evident from what has been said. I...

In the next place, if _the one_ is neither intelligible nor intellectual, nor in short participates of the power of being, let us survey what will be the modes of leading us to...

The mode of demonstration, therefore, pertaining to _the one_ is, as we have said, twofold. For again, Plato delivers to us twofold names of the ineffable cause. In the Republic...

If, however, it be requisite to survey each of the dogmas about it which are scattered in the writings of Plato, and to reduce them to one science of theology, let us consider,...

After these things, however, let us direct our attention to the conceptions about the first principle in the epistle [of Plato] to Dionysius, and survey the manner in which he c...

Let us in the next place consider each of the dogmas, and adapt them to our conceptions concerning cause, that from these we may comprehend by a reasoning process, the scope of...

In the next place, let us finish the discussion concerning the first God, with the theory of Parmenides, and unfold the mystic conceptions of the first hypothesis as far as pert...

Let us now therefore, if ever, abandon multiform knowledge, exterminate from ourselves all the variety of life, and in perfect quiet approach near to the cause of all things. Fo...

What therefore will be the first conception of the science proceeding from intellect, and unfolding itself into light? What other can we assert it to be than that which is the m...

Such therefore is the theology with Plato concerning the first God, as it appears to me, and so great is the transcendency which it is allotted with respect to all other discuss...

If however it be requisite, not only by employing the intellectual projections of Parmenides to unfold the multitude of Gods participated by beings, but also concisely to demons...

Again therefore, the mystic doctrine concerning _the one_ must be resumed by us, in order that proceeding from the first principle, we may celebrate the second and third princip...

In the next place let us show what the third[180] thing is which presents itself to the view from these principles. It is every where therefore called that which is mixed, as de...

That therefore which is primarily being is through these things denominated by Plato that which is mixed. And through the similitude of it, generation also is mingled from bound...

In the next place, we must speak of the triad, which is consubsistent with this mixture. For every mixture, if it is rightly made, as Socrates says, requires these three things,...

Such therefore, is the first triad of intelligibles, according to Socrates in the Philebus, viz. bound, infinite, and that which is mixed from these. And of these, bound indeed...

After this first triad subsisting from, and conjoined with _the one_, we shall celebrate the second, proceeding from this, and deriving its completion through things analogous[1...

As the first unity therefore, after the exempt cause of all things, unfolds into light intelligible being, and the second unity, intelligible life, thus also the third constitut...

Socrates therefore, in the Philebus, affords us such like auxiliaries to the theory of the intelligible triads. It is requisite however, not only to abide in these conceptions,...

Moreover, if eternity has the same ratio to intelligible animal, which time has to that which is sensible, but the universe proximately participates of time (for time was genera...

Since, however, eternity subsists according to the middle centre of intelligibles, and animal itself according to the extremity of them, and the most splendid of that which is i...

Again therefore, three orders of intelligibles present themselves to our view, according to the doctrine of Timæus, viz. animal itself, eternity, and the one. And through this o...

Since, however, Timæus says that the primary and intelligible paradigms have their subsistence in intelligible animal, and that all these are four, unfolding themselves first in...

Such conceptions therefore, as these, may be assumed from what is written in the Timæus concerning the three intelligible triads, conformably to what is said of them in the Phil...

There are three triads therefore, as we have frequently observed, and they are divided after this manner into bound, infinity, and that which is mixed. Hence there are triple in...

Moreover, the elements of beauty are the peculiarities of the third triad of intelligibles. But these are, as we have before observed, the lovely, the delicate, and the splendid...

Let us now then direct our attention to the theory of the Parmenides. But I wish again to remind the reader of what we have before demonstrated. It has been shown therefore, tha...

This triad therefore, Parmenides delivers immediately in the beginning of the second hypothesis, adjoining to _the one_ the most simple participation of essence. But he calls it...

But immediately after this, the second triad is allotted a progression, which Parmenides characterizes by intelligible wholeness, as we have shown in the Sophista. For the first...

Immediately after this triad we may see another proceeding, in which all intelligible multitude shines forth, and which Parmenides indeed constitutes a wholeness, but a wholenes...

Let us in the next place speak in common about all the intelligible triads. With respect to the first triad, therefore, which is occult, and is allotted the intelligible summit...

Again, therefore, let us recur from the divided theory of intelligibles to the all-perfect and one science of them, and let us say to ourselves, that this intelligible genus of...

Let the discussion, therefore, of the intelligible Gods, unfolding the mystic doctrine of Plato concerning them be here terminated by us. But it entirely follows in the next pla...

In the next place, therefore, we shall discuss the manner in which the Gods who illuminate the breadth of imparticipable life proceed from the intelligible Gods. Since then the...

In the next place, let us show how they are divided in their progressions, and what difference the triads of these Gods are allotted with respect to the intelligible triads. The...

Again however, returning to Plato, let us accord with him, and exhibit the science which preexists with him concerning each of these triads. And in the first place, let us assum...

What therefore is the heaven to which Jupiter leads the Gods? For if we should say that it is the sensible heaven, as certain other persons say it is, it will be necessary that...

Again therefore, if indeed the supercelestial place is the imparticipable and occult genus of the intelligible Gods, how can we establish so great a divine multitude there, and...

After the supercelestial place however and the heaven itself, is the subcelestial arch, which it is obvious to every one ought to be arranged under the heaven, and not in the he...

Perhaps however, some one may ask us, why we here characterize the whole progression of the intelligible and at the same time intellectual Gods, according to the middle, and why...

Through these things therefore, we may concisely answer him, as I have said, who doubts concerning these names. Here however, it is fit that we should admire the divine science...

But again returning to the proposed theology, let us unfold the conceptions which Plato indicates to us concerning each order of the intelligible and at the same time intellectu...

What therefore is the cause through which Plato in the first place celebrates this deity negatively, analogous to _the one_? And what are the negations? For he denominates it, w...

It follows therefore, in the next place, that we should consider what the negations are, and from what orders they are generated. In the Parmenides then, the negations of _the o...

Again then, let us in the next place survey the affirmations, how they exist according to the participation of the first intelligibles themselves. The supercelestial place there...

In the third place therefore, the genus of true science is said to be established about the supercelestial place. For these two things ascend to the contemplation of that essenc...

After these things therefore, we may survey another triad preexisting in this place, which also Socrates celebrates, viz. the plain of truth, the meadow, and the nutriment of th...

Concerning these things therefore, thus much may suffice as to the present theory. But it follows that we should discuss the division of the supercelestial place into three part...

It remains therefore, that we should pass to the discussion of Adrastia, Socrates indicating that she possesses her kingdom in this place. For that which defines the measures of...

With respect to what remains therefore, we shall summarily say, that the supercelestial place is the first triad of the intelligible and at the same time intellectual Gods, poss...

After this intelligible and unknown triad however, which presides over all the intellectual[225] genera, let us survey the triad which connectedly contains the bond of them, int...

Let us therefore speak at present concerning the connective triad. This then, Socrates, in the Phædrus, calls the celestial circulation. Because indeed, it possesses the middle...

If however it be requisite to discover the triadic nature of it from what has been laid down, we must employ the mode of analogy. Since therefore Plato himself calls the back of...

If you are willing however from what is written in the Cratylus, to see the peculiarity of this order, in the first place, let this be considered by you as an argument of the _S...

It remains therefore that in conformity to what is written in the Phædrus, we should survey the subcelestial arch, and the peculiarity of the Gods that are there. Before however...

This therefore must also be supposed by us, and likewise in addition to this, that this order of Gods (the subcelestial arch,) is proximately arranged under the heaven. Hence, s...

This whole order however, which is united to the order prior to it, we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of the...

Such are the conceptions which may be assumed from Plato concerning the third triad of the intelligible, and at the same time intellectual orders, which at one time he denominat...

Let us now therefore again follow Parmenides in another way, who after the intelligible triads generates the intelligible, and at the same time, intellectual orders, and unfolds...

After this however, let us discuss each of them, beginning according to nature. First, therefore, the intelligible, and at the same time, intellectual number presents itself to...

The intelligible number therefore of the intellectual genera, proceeds from these, and through these. And it possesses indeed properties incomprehensible by human reasonings, bu...

In the next place, we must likewise assert that the first number[242] is of a feminine nature. For in this, difference first shines forth, separating _the one_ from being, and d...

It remains then, that we should speak concerning the triadic division of it, following Parmenides. These three things therefore, have appeared to us from the beginning, accordin...

The division therefore into three, having been demonstrated by us, we shall briefly observe, that _the one_ appears to be many according to this order, _the one itself_ proceedi...

But Parmenides begins to speak about it as follows: “Proceed therefore, and still farther consider this. What? We have said that _the one_ participates of essence, so far as it...

If, however, it be requisite to survey the unknown peculiarity of divine numbers, and how the first order of intelligibles and intellectuals, and number which subsists according...

The first order therefore of intelligibles and intellectuals is thus surveyed by Parmenides. But after this the order which possesses the middle place of intelligibles and intel...

Moreover, it is easy for every one to see how these things accord with what is written in the Phædrus. For the connective one accords with the back of the heaven that comprehend...

But the third, as they say, to the saviour, and let us also following Plato in what remains celebrate the perfective order of the Gods. Because, therefore, the end of the connec...

And do you not see how each of the triads conjoins the summit of itself with the ends placed above it? For the one many was the end of the collective and unknown triad; and the...

Looking therefore to this division, we may be able to survey causally many things which are to be found among other theologists. For why is one of the deities of the unknown tri...

In the next place, let us survey another order of Gods, which is called intellectual, being indeed conjoined to the orders prior to it, but terminating the total progressions of...

Since however, we have, in short, surveyed the peculiarity of the intellectual Gods, it remains that we should deliver an appropriate theory concerning the division of them. For...

It follows in the next place, that we should adapt the theory of Plato to this order, and show that he does not dissent from any of the theological dogmas concerning it. Since,...

It is, however, I think, necessary syllogistically to collect the progression of them according to hebdomads, from images. The demiurgus therefore, [in the Timæus] fabricates th...

Again however, making another beginning, let us speak about each [of the intellectual Gods,] as much as is sufficient to the present theology. Let Saturn therefore, the first ki...

Saturn however is the only one of the Gods who is said both to receive and give the royal dignity with a certain necessity, and as it were violence, cutting off the genitals of...

Very properly therefore, has this universe twofold lives, periods, and convolutions; the one being Saturnian, but the other Jovian, as the fable in the Politicus says. And accor...

Because, therefore, this God is the leader of all intellectual life, and every intellect as well that which is imparticipable, as that which is participable proceeds from this c...

If, however, it be requisite from these things, and from all the mystic discipline concerning this God, to consider and discuss the orders which he constitutes in wholes, in the...

Since however, theologists assert that an exemption from old age pertains to this order, as the Barbarians say, and Orpheus the theologist of the Greeks, (for he mystically says...

Having therefore brought to an end the information concerning the king of the intellectual Gods, it evidently follows that we should in the next place celebrate the queen Rhea....

Now however, after this Goddess, the demiurgus of wholes is in the third place to be celebrated, according to the order which he is allotted in the intellectual Gods, peculiarly...

It remains therefore that the one demiurgus of wholes must be arranged in intellectuals. But if indeed, he is the first father, he will be intelligible, will contain his progeny...

I wonder therefore, at those interpreters of Plato, who do not make one fabrication but many, who assert that there are three demiurgi of wholes, and pass at one time to the sec...

But Plato appears to me to have indicated the peculiarity of this God in a remarkable manner, by calling him intellect, and asserting that he sees intelligibles, but admitting t...

Let us however after another manner syllogistically collect the peculiarity of the demiurgus, receiving from the Timæus the principles of the arguments on this subject. This the...

In the third place therefore, let us purify our conceptions about the demiurgic cause according to other projecting energies of intellect, following for this purpose Timæus. In...

Such therefore are the conceptions which are to be assumed of the demiurgic cause, and from these things they are to be derived. We shall however obtain one perfection of the su...

Concerning the words, therefore, in the Timæus, which the demiurgus delivers to the Gods in the world, thus much may suffice at present. But after these, it is fit to survey the...

After the demiurgic words therefore, again returning to the demiurgic intellect, let us survey following Plato, who the demiurgus is, who convolves the end itself of the intelle...

If, however, it be necessary to consider this as worthy of further discussion, and to demonstrate that the theology in the Timæus about the demiurgus, accords with what is elsew...

We must establish this, therefore, as one and the first argument in proof of the thing investigated. But if you are willing, we will derive a second argument from what is said b...

Again therefore, let us direct our attention to what is written in the Philebus, and survey how, in what is there said, Socrates refers the fabrication of the universe to Jupite...

In the next place, we may conjoin with this the mythological conceptions in the Protagoras, and arrive at the same conclusion, considering in common with the Timæus, how the opi...

We may, however, approach still nearer to the truth, and assume in the present discussion, the fable in the Politicus. For in this it will appear that Plato in a remarkable mann...

From these things, therefore, and from all that has been previously said, we confidently assert, following Plato and paternal rumours, that Jupiter is the demiurgus of the unive...

If however some one recollecting what is said in the beginning of the Timæus about him, viz. that it is difficult to discover him, and when found, impossible to speak of him to...

In addition to these things therefore, it must also be asserted by us, that the most beautiful and the best, are simply indeed related to each other according to order, as _the...

Of the problems pertaining to total fabrication, it now remains for me to relate what my opinion is respecting the Crater, and the genera that are mingled in it. For these also...

That in this arrangement likewise we follow Timæus, any one may learn from the following considerations: The demiurgus producing the intellect of the universe, himself produces...

Again therefore, let us return to the things proposed, and teach in a greater degree the lovers of the contemplation of truth, concerning this Crater. For the whole vivific deit...

In the next place, let us survey those causes and leaders of uncontaminated purity, and see if Plato any where appears to remind us of this order of Gods, and of the inflexible...

These arguments, however, will be more remote from that divine triad, and are referred to it from ultimate images. But perhaps omitting these, we may abound with greater concept...

Let us now then from this indefinite and common doctrine about these Gods, adduce the Grecian rumour concerning it, as delivered to us by Plato, and demonstrate that he as far a...

Concerning the undefiled leaders, thus much we have had to say, according to the narration of Plato. The monad therefore, now remains, which closes the number of all the intelle...

Let us now, however, return to the beginning, and demonstrate that Parmenides delivers the same things concerning this intellectual hebdomad, and that he produces this hebdomadi...

The second order however, after this, is that which comprehends the middle genera of wholes, is the cause to all things of progression and prolific power, and is in continuity w...

The third, therefore, to the Saviour, as they say, and let us direct our attention to the demiurgic monad, unfolding itself into light together with the coordinate Gods it conta...

[158] For αδυνατων, it is necessary to read αδυτων. For the occult and invisible order of Night and Phanes is called by Orpheus the _adytum_. So that by the _first adyta_, Procl...