Commentary on the Timaeus of Plato

BOOK n.l TIM/KUS OF PLATO. o,;; nrgio productive powers, and proceeds into multitude an<l interval, every way de fining that which possesses dimensions, and comprehending the hulk of body. Nor must we fear the skilful in dialectic, who looking to a certain small part of nature, revile Plato for saying, that fire tends upward, hut that the stars have a circular motion. For a tendency upward has no place in the fire of the heavens; just as neither does self-motion pertain to intelligible tire, nor to that which is of a corporeal-formed nature. For the reason [i. e. form, or productive principle of fire] in intellect, is intellectual fire. For motions are consnhsistenl with things according to the order of essences. But if divine fire is that which has the power of constituting the stars, it is not such as this most material and gross [sublunary fire]. And if it is most splendid and beautiful, it is diftbrent from this obscure fire, which is mingled with the deformity of matter. For the last matter is darkness and deformity. But this divine fire is most splendid and beautiful, both which are indubitable signs of truth. For the super-luminous transparent splendor of light, is the image of divine goodness, and its being decorated with beauty, is an indication of intelligible symmetry. Divine fire therefore, is very diflerent from that which is notditine. Hence, it appears that truly existing fire is there in the highest place;

and that on this account, the stars are fiery, and are allotted the place of fire. The summit likewise of earth is there. On the contrary, the whole of earth ' is here, which participates as much as being earth, it is possible of the last fire, which is most terrestrial and gross ; just as the fire which is in the heavens possesses the summit of earth, the earth which is there being superior to the ob scurity and grossness of this sublunary earth. This also is conformable to the doctrine of Ptolemy and Plotinus, that every body, when it is in its proper place, is either fixed, or revolves in a circle; but that a tendency upward or a tendency downward are the motions of bodies, which not being in their proper places, strive to obtain their proper place. So that each of the other elements, when in its proper place, will either remain fixed in it, or will l>e moved in a circle. And if it should be of a fiery nature and tend upward, it will entirely be in a foreign place.

We must not therefore, disbelieve in theologists, who place in the heavens an empyreal essence : for there are many species of fire. Simply to assert likewise, that the celestial body is a fifih body, is not to assert any thing clear concerning it, except that it is different from the four elements. Plato however, unfolds all the nature of it, leaving in the heavens the summits of the elements. The syllo gism therefore, of those who fancy they can confute the doctrine of Plato con cerning the stars, as having an essence consisting for the most part of fire, is itself confuted, by not admitting one of the propositions which says, that fire tend* 1 for rij in (hit place it u obviously necessary to read >./• 2rm PROCLUS ON TIIK [BOOK I*. npward. For it is not proper to characterize the nature of firo, from that fire which has a preternatural subsistence, and which proceeds to a subsistence ac» cording to nature ; but it must be charac teri/ed from that which is in a condition conformable to nature. Rut a thing of this kind is either fixed or revolves in a circle. The Demiurgus however assimilating each of the stars ' to the universe, made each of them to be round, and to have a twofold similitude, one to its pro- |>er wholeness, but the other, to the paradigm from which it is suspended. The parts of them also have a twofold similitude, one to the whole, but the other to the idea of their wholeness.

Thus likewise-, a partial soul is assimilated to the BOul which ranks as a whole, and to intellect. But the soul which ranks as a whole and is one, is assimilated to the one and total intellect. Total nature also is as similated to soul; but a partial nature to its own wholeness, and to soul. Conformably to this likewise, each of the stars is assimilated to the whole world, and toils proper paradigm. And the similitude is diflennt. For each is assimi lated to the latter according toils whole essence ; but to the former, according to figure, and according to motion. For each is fabricated round, just as the world is spherical. For the universe is primarily a sphere, as in sensiblcs. Hence through thi* it imitates both the Demiurgus and the intelligible paradigm. For each of them through converging to itself, constitutes this visible animal [the world]. The convergency which is there however, connects here, excellence of condition with the circle, because the universe expresses as much as possible, all the jH'culiarity of the paradigm. And thus much concerning these particulars.

If however, we wish to investigate the cause through which a part of the uni verse was generated similar to the whole, we bhall not be in want of arguments to show why it was so generated. For it is not possible that this should happen in all things. For neither would it have been best for the eye to have Ix-en generatud with a figure similar to that of the whole body, nor is the assertion true, of the heart, or of the head.* 15ut where the wholeness is prior to the parts, it is possible for the parts to be assimilated to the whole, and for good to be present with them, through this similitude. On the contrary, wheie, the wholeness is from the parts, here the part doc* not possess excellence of condition, through an assimilation to the whole. The universe however, is a thing of this kind. For it is a whole prior to parts,1 and is complete through containing the partial genera • Instead of ptpu* here, it U uecessarv to rend aorpuv, and immediately after it, to lupply «:<u. 1 liniead of €»i i» ^uX»jj in this place, it is necessary to read, «w»«£aA>n.

1 The universe i> a whole prior to paMs, because it is the cause of all the partial natures contained iu it. of animals, according to the third species of wholeness,' as we have before ol>- served ; since animal itself also is a whole, and all-perfect, as a monad, lint com prehends all intelligible animals, through the before-mentioned tetrad. " He placed it also in the wisdom of the most excellent and powerful nature, s>o that it might follow that which is best, and distributed it in a circle about all heaven ; causing it to be a true xorld, diversified through the whole of itself." In what is here said, Plato s|>eaks concerning the position of the stars, that they are on all sides circularly placed in the revolution of the circle of the same, and that, as the poets say, they revolve in an orb round the heavens; some of them l»eing arranged in an order different from that of others, and exhibiting an admirable variety. If however, yon are willing to sj>eak more magnificently than this, yon may say, that the Deminrgus placed the stars in the divine soul of the inerratic sphere, thus animating them, and imparting to them a proper life and intellect. In like manner, he inserted the planets in the circulations, caused by the period of the circle of .(he different. For being divine animals, it is necessary that they should hate an intellectual soul, and a divine intellect.

For that they are not alone animated by the soul of the universe, but that each has also a pecu liar soul presiding over it, we may learn by considering, that of the animals which are here, those are more excellent, that together with being animated by the whole soul of the world, have also a peculiar soul, and are illuminated by it with life. Thus for instance, man is superior to such animals as are alone animated by the whole soul, and are the last of the fabrication of things. Hence, some animals are preserved in a twofold respect, but others are scarcely preserved by tin; whole soul of the universe. If however, this is true, and the celestial are more excellent than our bodies, they will in a greater degree l»e animated both by the mundane and their own peculiar souls ; since they are similar to the whole of the heavens in which they revolve. But if this be the case, all of them are moved in a circle about their own centres. And if this be admitted, and every perj>etnal motion, has also a perpetually moving cause, and as numerous as are the bodies which are perpetually moved, so many likewise are, as Aristotle says, the moving causes ; if this l>e the case, it is necessary that each of the stars should have a j>ecnliair soul by which it is moved. If also they are moved in an orderly manner, it is

1 Th« third tpecics of wholeness is that in which whole subsist* in a part. The partial genera of .inm.aU tliercfort are wholes, but Ibc partial in them predominates over tbe total. 270 IMIOCI.US ON Till', [HOOK iv. necesnary th»t their nonln should IK- intellectual ; for if they were moved in u disorderly manner, which it in not lawful to assert of divine bodies, their souls would IM- irrational. Hence, it is necessary that each of the stars should have a divine presiding soul; ami through intellect U> united tt> the intellect which ranks as ft whole. Tor since mortal bodies [such as ours] participate of reason and intellect, what ou^ht we to think of divine bodies themselves ! Each then-fore, through its own soul, is inserted in the lation of the circle of the $(inie, which PlaU) very properly calls most excellent atul paiierjut as vanquishing all the circulations, and convolving all of them intellectually. For as the genus of thrstars is convolved by the lation of the inerratic sphere,1 thus also the souls of them are contained Ijy the one soul of the circulation of (lie name, and their intellects by the intellect of it. For again, it is necessary that the monad which is co-arranged with multitude, should subsist conformably to the monad which is exempt from multitude. The first of the four ideas therefore, being the exempt monad, the multitude of the stars proceeding from it is comprehended by the inerratic sphere, as a co-arranged monad.

In a similar manner likewi.se, in each of the celestial spheres, the whole sphere has the relation of a monad, but the cosinocra tors are the leaders of the multitude in each. For in each a number analogous to the choir of the- fixed stars, subsists w ith appropriate circulations. If, however, in the lived stars, therein one monad, the wholeness of them, but m the planets, there is (mill a wholeness, and each of the planets, is also a leader, it is not wonderful. For ai» the motion of the revolutions of the circle vf the different is more various, thus U(M> there are more leaders than one. For the multitude proceeds to a greater extent. But in the sublunary region, there is a still greater number of leaders. For the monads in the heavens generate numlx-rs analogous to them. As we have said therefore, the animation of the stars, inserts them in their proper souls; but it also connects them with the whole soul of the lation of the circle of the same; elevates them to the mundane soul; and establishes them in the intel ligible paradigm itself. The divine lamblichus also, in an eminent, degree j>erceiviiig this to l>e the case, places the wisdom of that which is most excellent and powerfur, in the paradigm. But the inerratic: split re was generat< d a true world, because it is more properly a world than the sublunary region, which is always in want of foreign arrangement, and is continually changing. The sphere of the fixed stars like wise, is a world so diversified, as to express intellectual variety, which it receives uniformly about, and in the w hole of itself; imitating the beauty of the celestial para-

1 For v»« r,« oXA>;« *«-pai iu «lii» place, it appean to me to be neceswry to read, MTO r^ airXaxoi* fopat* .l TIM/EUS OF PLATO. 271 digm*. To dinlri/titlc also, and to distribute in a circle, arc adapted to the fixed stars: for tlif latter signifies intellectual distrilmtion, hut the former the demiurgic order. On this account likew ise, theologists establish Eunomia in the inerratic sphere, who separates the multitude in it, and always preserves each of the stars in its proper order. Hence too, celebrating Vulcan as the maker of the heavens, they conjoin him with Agla'ia, as adorning and giving splendor and hilarity to all heaven, through the variety of the stars. And again, of the Seasons, they place Dice over the planetary region, localise it is just that irregularity should be reduced to regu larity according to reason; but of the Graces, Thalia, as always causing their lives to IM? consummately flourishing. They also give the superintendence of the sub lunary region to Irene, ax pacifying the war of the elements; but to Euphrosyne of the Graces, as imparting to each of them facility of energy according to nature. " But he adapted to each of them two motions; one being in the same, according to the same things, through which they always dianoetically perceive in themselves, the same1 about the 'same things; but the other, being an advancing motion, through the domination of the same and similar circulation. lie likewise rendered them immoveable and stable, as to the other five motions, in order that each of them might become as much as possible most excellent."

The discussion of motion is consequent to that of animation. For because each of the stars is animated, on this account also, each is allotted a peculiar motion. For soul is the principle of motion. The discussion of motion also, is connected with the theory of figure. For that which has an appropriate circular figure, and receives this from the demiurgic cause, must necessarily have an energy and a circular lation, adapted to the figure. For every natural body is moved essentially, and not according to accident; since nature is the principle of motion and mutation, in that in which it is primarily per se, and not accidentally. The body of the stars however, is immoveable according to all other motions, as being jKrpctual through the whole of time; but is alone capable of receiving local mo tion, and thin circular, as being moved in its own place. Farther still, how, as I have before said, can that which docs not circulate accord ing to a certain pecu- • Injt-;id of raiTor here, »» in the text of Procius, all the printed edition* of Plato have ra e»ra, but erroneously, according to the commentary of Procius on thc*« word). 272 1'ROCLUS ON THE [HOOK iv.

liar motion, bo of the same essence with the whole heaven? And how can it otherwise imitate the universe, than by l>eing moved ahout the centre of itself ? It is necessary therefore, that the stars should l>e moved with twofold motions; one, which in essential to them, about their own centres ; but the other, in conjunc tion with their wholeness. What then are these two motions? Tor tin-re are different opinions concerning them. And some indeed say, that both these motions are corporeal ; but other* assert, that the one is psychical, and the other corporeal. It is better however, to make both the psychical and the corporeal motion twofold. For the soul of those divine animals [the stars] has an appropriate life, and through an appropriate energy is conjoined with intelhgihles. And besides this, it is convolved together with the whole soul of the universe. For in divine natures, things which are as it were parts, energize according to their own energies, and in conjunction with wholes'. The soul of the stars therefore, is moved in a twofold respect. The body of each also, is convolved about its own centre, imitating the proper energy of ibs soul and its intellect, and is likewise moved with an advancing motion, imitating the co-operating energy of the soul of the inerratic sphere, with its wholeness, and the establishment of the intellect of this soul, in the intellect which ranks as a whole.

A twofold motion therefore, must be assumed in both, viz. in the starry soul, and the starry body. For the starry soul is especially wise in the same, and about the same things, always perceives intellectually after the same manner, and is moved with an advancing motion, through following its wholeness. For in consequence of participating a more divine power, it recurs to the summit itself of intelligihles, which may IH> said to have the order of leaders, and to be before the soul, as being intellectually apprehended, and perceived by it. And the starry body indeed, is moved towards the leading parts, in conjunc tion with the whole circulation, but it lias also a perpetual motion, originating from itself, and bearing a resemblance of dianoetic energy, and of intellectual and eternal motion. Through a motion also in the same, it has the same motion with the universe, but through always discursively proceeding ahout the same things, it has always an arrangement referring to the same end, participates of the same soul, and is converted to the same intellect.

It is necessary therefore, to make a division of the words of Plato conformably to these dogmas, after the following manner: lie gave to each of the stars two motions, one, in the same, and about the same things, by the same, understanding the motion about the proper centre of the star. Afterwards, making a stop, it will be necessary to add, always dianoetically, perceiving in itself the same thing about the same things. For it is evident that the psychical motion which Is here Nullified, has always a dianoetie perception of real beings. I 'or this is manifested hy the words, " <i!»ntt tlic same lltiiigy, and the finite thing" For the starry soul docs not at dillerent times, dianorticnlly perceive differently about the sainr things, as is the rase with our souls. Attain, wo must say that l>y the ad-canting motion, is meant the corporeal motion of the star, according to which it wholly parses Iron i one place to another. And afterwards by making a stop, we must add, Through the dmmnatlonof the same and similar circulation, calling this circula tion, the motion of the circle of the same of the whole soul of the universe, by which also, ihe soul of each of the stars is vanquished, and through the imitation of which it is mo\ed to that which is before itself. And this is truly to IK- led by its intellectual energies, and to co-assimilate' itself to the di\ine periods of it. it i> evident however, that this advancing motion alone pertains to things that are wholly transferred from one place to another. .For the stars indeed, havo an advancing motion, hut not the inerratic sphere, since this is alone mo\ed in u circle. Tims also the planets are moved with an advancing motion, but not the spheres of the planets.1

A^ain therefore, we may perceive the order of the things, from the number of the motions. For the motion of the universe is uniform; that of the fixed stars, is bifonned ; and that of sublunary bodies, is multiform and indefinite. For though each of the planets i* moved with a uniform motion, yet the commixture of many periods, both of the period appropriate to each, and of that which is in conjunction with the inerratic sphere, causes the lation to be various. For it is requisite that the causes of \ariety, and the principles of contrariety, should Ixi antecedently comprehended in the heavens. Or how could the heavens contain ' generation, how could they govern the mutation of the sublunary elements, unless they comprehended in themselves the cause of contrariety ? Since however, they are immaterial, so far as this is possible in sensibles, the contraries in them an- not hostile to, nor in sedition vv ith each other, but they are consubsistent vv ith each other, and the same' tiling is moved with twofold circulations, one of which is not essen tial, and the other according to accident, if I may *|>eak what ap|»ears to me to be the case; but both the circulations are essential. For what is there in the heavens which is an accident, since all things there are immaterial, and all thin-"*

derive their subsistence from ihe whole fabrication ? Hence figure and motion are there essential. Since therefore the heavens are immaterial; by which I mean, . * For ativt^nfitovya lie re, r«'a:l irvit^nni'iovra. Iu*lra<l of at T.Xarw/jrtai in lliis place, u i» ncce^ary lo read ai rXai*<^eiwv ffaipoi. 1 I- or r-rp<r£n lirrr, il i> requisite to read rrpir\>i. Tun. Plat. VOL. 11 2 .M 274 PROCLUS ON THF, [BOOK iv. that they are exempt from this sublunary matter, which is inefficacious, possesses a spurious beauty, and is deformity itself; this being the case, they comprehend in themselves at once, contrary motions. For being external to this sublunary matter, which sustains nothing, contraries concur in them, and are united to each other. But in this sublunary matter there are hostile oppositions, from not being able through its iml>ecility, to receive the presence of both the forms. And thus much concerning the motions of the stars. It is evident howeter, that the live motions which Plato takes away from the fixed stars are, the upward and downward, the backward motion, and the motion to the right hand, and the left. For he had before taken the six motions from the inerratic sphere. To the fixed stars however, he gave an advancing motion, in order that they might be moved with the motion of the universe; but to the pla nets he gives, not only an advancing, or direct motion, but also a retrograde mo tion ;

for according to the latter alone, they are said to wander. IS'or ought we to wonder, if what he before called to the right hand, lie now denominates to the an terior part. For as with reference to the whole circulation it is to the right hand ; but as with reference to the stars, to the anterior part. And it seems, that so far as the world is one, it has one motion which is especially about Intellect and wisdom ; but so far as it is divided into the inerratic sphere and planetary region, it has through a twofold circulation, a motion to the right hand, and to the left; and so far as it contains partial animals, fixed and wandering, it has a direct and retrograde motion ; the former being the motion of the fixed stars, but the latter of the planets. It seems also, so far as it is possible to predict from these things, that each of the fixed stars moves similarly to the inerratic sphere, about its own centre, but as circulating towards the west. For thus likewise each being moved by the whole sphere, is moved to that which is before itself. For that to which the motion of a thing is directed according to nature, is anterior to the tiling^ Hence that to which the circulation of each of the. stars is directed, is towards the west, that thus the motion of it, may be similar to that of its wholeness ;

just as the east is anterior to the planets to which they are moved according to nature. An advancing motion therefore, is the motion of the fixed stars, and not of the planets. For there is something external to the former ; since one thing in them is the leader, but the other follows.1 The whole sphere however, of the fixed stars transcends all rectilinear motion, and is alone moved circularly. You may also say, that the planets have a peculiar motion, and that this is towards the east ; but that at the

1 i. e. In the fixed btarn, the whole sphere i» the leader but eacU of the »tar» in this sphere follows the iphere itself. ROOK iv.j TIM/KUS OF PLATO. 275 same time, they circulate wholly through the depth of their spheres ; and likewise, that the east is anterior to them, hut that through the inerratie sphere, they have a retrograde motion, which is contrary to their own propel motion. Of the six motions therefore, Plato ascribes to the fixed stars, that which is to the anterior parts; and hence you may infer, that this motion is more honourable than the rest. For as Aristotle says, the motion of that which is most excellent, is most excellent. Hence, of the other motions, the local is the l>est ; hut of local motions, the first, is the circular, but the second, the advancing or direct motion. For the latter motion pertains to the fixed stars ; but each of them is immoveable and stable, with respect to the five motions. For Plato mentions both these, lest you should think that this immobility is a remission, sluggishness, and privation, and in order that you may conceive it to pertain to the fixed stars, through a transcendency of nature. But this is evident from what follows : fur he says, that it is " in order that each of them, might become as much as possible most e.rccl/cnt." For if an immobility with respect to the live motions, has for its ulti mate end, the beauty and good of tin;

order of the celestial bodies, it is not the non-possession of vitality, and privation, but a power which predominates over variety. For the circle of the ir.erratic sphere, comprehends all motion, in what ever way it may be effected ; but the advancing motion of the stars contained in it, evidently unfolds into light, the principle of a rectilinear progression ; and the variety of the planets conducts and governs all the indefmiteness of generation, as proximately moving it in an all-various manner by their evolutions. Plato therefore, ascribes a motion of this kind to the fixed stars.

Let such however, as move them in consrqnentia, or with a retrograde motion, about the poles of the /odiac, through a portion of a hundred years, as Ptolemy and Hipparchus prior to him did, confiding in observations, know in the first place, that the Egyptians prior to these, employing observations, and still prior to the Egyptians, the Chaldeans, being taught by the («ods, prior to observations, were of a similar opinion with Plato, concerning the motion of the fixed stars. For the Oracles not once only but frequently speak of the advancing procession of the fixed stars. For they say, "The menstrual course, and the starry advancing procession." Arid again, " The advancing starry procession was not generated for your sake." The theurgist [Julian] likewise, in his doctrinal treatises, when speaking about the third father1 says, " He established the numerous multitude of fixed stars, compellingfire to fire. But he fixed them with a stability* void of a wandering motion." In which words, he clearly testifies, that the fixed stars move in the same place, and 1 i. e. About Jupiter the Dvmiurgus. * For *•>){< »a W in this place, it is necessary to read T-K-; £c » \-i» >/• .

•27<t I'HOCLUS ON THE [BOOK .v. about the name tiling; so tliat the opinion of Plato derives credibility from l>oth. To which may be added, that the phenomena are sufficient to persuade those that have eyes. For it is evident, that if the lixrd stars were moved about the poles of the zodiac with a retrograde motion, the Hear which sets in these places, and which from the times of Homer, has been so often celebrated as always splendid in the same manner as it is now, onijht to have been moved more than fifteen degrees, and not about the pole of the equinoctial. The star Canobus' also, ought IK longer to appear making a short period, above the hori/on, to those in the thin climate:' but as I'osvdonius savs, oinrht to be seen bv tho.se in Khodc.s nassiii" by the hori/on. The Hear however is always resplendent, and Canobus preserves the same position. The motion of the fixed stars therefore in consetjueulia, which is so much celebrated bv these men, is not true. Hut if adducing the baneful mo tions of the planets, and the calculations of nativities, in proof of (his retrograde motion of tin- fixed stars, they fancy they shall speak, conformably to the pliynomena, it must be said to them, that those also who are not of this opinion respect ing the motion of the fixed stars, accord in a remarkable degree with the ph.t-uomena. And also that in forming canons respecting the motions of the planets, and in studying the doctrine of nativities, they are not at all in want of this liypo- .

thesis of the motion of the fixed stars in coiisequeiitia. Jiiit the men I particularly allude to, arc the C/Hili/iitini, ulio had observations of whole mundane pi-nods. \\ liv therefore, should we adduce as a testimony, the records of a few observations, and views of a juvenile nature, which are not accompanied with such great accuracy, when the very extended observations of the. Chaldeans bear witness to the dogma of the ancients, concerning the motion of the fixed stars?4 For those who do

1 Canobus or Canopus, is a most bright fixed star of (lie first magnitude, in (he helm of the ship 1 vii. Ill Alexandria- For according lo the ancients there are seven cli.nalrs, the fir>l of which was i-alled Meroe; the second, S%t nc ; the third, Alexandria; the fourth, Rhodes; the filth, Rome, or the Hellespont; the sixth, the Euxir.e »ea ; and the seventh, the mouth of I he Roristhcnes. \ id. 1'lin. \\\*\. Nat. I. 6. c. 8. ' In the original, n r< «:a< rai vj,i/xif>»piu» mi rw>- rXat-w/iri'uf virqTnui, which is tery corrupt, tliere l»eing no such word as ^i>x<f>"piut. I read therefore, «i ^t koi rai v^i^o^Oopuj r«r vXarw/jciwc unjarit. 4 The precession of the equinoxes is however admitted by Simplx iu->, who in the Cnd hooL of his C'uiuiiiriilur)1 on Aristotle's Treatise on the Heavens, observes resptctini; the motion of the iuerrutic sphere a> follows : " If the inerratic sphere i-. really inerratic, and the obscnation of Hippart-hus and Ptolemy conrerniug it, is not admitted, that it is moved one degree in a hundre.l years in a contrary direction, if (his he the case, it will be moved with oue simple motion, but the stars contained in it with two motions, vii. wilh their own circuinrolatury motion, and the motion of tin! universe. Hut the p'at.clb will be moved

HOOK iv.] Tl M.LI'S OF 1'I.ATO. 277 (liis, arc ignorant that it is possible to collect something true from false and that it is not proper to think, that a conclusion which accords with the phe nomena, is a stillicicnt proof of the truth of the hypotheses. " And from this cause, such of the stars as arc inerratic were <jeneraled, beini; divine Jiniinals ; and on this account they always remain* revolving in name, lint the stars which both revolve and have sncli a wan dering, as we have before mentioned, were produced conformably to these." The cause of the generation of the stars comprehends all the iuo>t proper principles of them, viz. the paradigmatic, the demiurgic, and the final. For from all these, the. stars were generated such as they are, and with the motions which they possess. The inerralic sphere however, exhibits a uniform motion, and which always proceeds after the same manner. But their being called tit cine (initntik, indicates that intellect and a divine soul are present with them, and prior to these, the one unity, according to which each is a God. For because each is au animal, it has a soul by which it is moved ; but because also, each is a divine animal, it is suspended from a divine intellect. For it i^ not intellect which

with three motion*, \\7. witli their own proper motion, with tint of the »pherrs which contain them, and with the motion of the universe. Since however, he add*, my pre< eptor Ainmonius [vi/. the cele brated Ammoniiis Hcrm;va<, who was tin- di-ciplc of Prochi',] obscniii;: the- »lars throiiuh an a<trolab«; while I was present, in Alexandria, found that the star Arcturus according to ihe epoch ot" Ptolemy, had been moved so mm li, as it was necessiry it should have been moved at the rate of one dc»rce in 4 hundred >e.irt; it will be more true to -ay, that tin- itaile^ sphere, which comprehend* all the sphere-, and which wn< unknown in the lime of Aristotle, bein^ moved wilh one sini|ile motion from the ej»t, convolves at the same time all thr other spheres. Hut that whuli is railed by us tin- inerr.ilir sphere, is moved with two mot ion <, vi/. with the motion of the universe from the east, and with its own motion from llit? «est ; and <dl the stars in it are moved with these two motion', and with their own rircnmro* latory motion. In like manner also, wilh respect t>» the successive spheres, and the stars in them, the former are rno\ed wilh two, but the latter with three of the same motions."

I am however decidedly of the opinion of I'roilus, that the record* of a few observations, and riews of a juvenile nature, are not to be adduced in op|H>Miion to the very extended observation* of the Chal deans which embraced a whole mundane period, i. e. a period of :JOO,m:0 years. And what Procluj here assert'* of the Chaldeans, i> also continued by Cicero in his tirit book On Divination, who sajs that they had record* of the stars for I he space of .\70,(XjO years ; and by Diodorns Sicnlus Uibl. lib. II. p. 1 18. who says that their observations comprehended the space of 17^,0<><> jrar*. 1 The text of I'rodus Im erroneously in (lib place ^i/in/jtr, instead of which, it uppeats from t!ie Commentary of Proclu*, we should read rin/Kiti: though all the printed editions of tin- Tun vu. have instead of llu»/i«ci. 278 PROCLUS ON THE [BOOK iv. makes it to be divine, since lucre are likewise angelical ami dzeraoniacal intellects ; but the divine intellect of the whole of this, di tiers from that which is not divine in this, that it is sus|>ended from deity, which causes it to be a divine intellect. But revolution ahiays remaining in same, exhibits a j>erpetuity in the heavens, according to which the stars always occupy the same place of the heavens, being moved about their own centres, and also the possession of an evolved enerirv

and an unceasing life. Such therefore as make the .stars to be inanimate, or fancy that the souls of the celestial bodies are mutable like ours, or that the generation of them is in time, wander from the meaning of 1'lato. For if a cer tain animal is divine, it has a divine soul, and is not alone animated by tin,' soul of the universe. For there is also iit the Kurth a divine animal, since Earth is the oldest and most venerable of the (Jods; and then; are likewise certain liviti" things in it, which have endkc/uias from the soul of the universe alone; but the*e are not animals. And farther .still, because the stars always remain in motion, they neither possessed a soul from a certain time, nor will at a certain time, lose it. For the term always, manifests temporal immutability, both according to the oast and the future time. And thus much concerning the fixed stars. With respect to the planets however, 1'lato again reminds us, that they have various motions, but orderly, and according to measures and boundaries. For the simplicity of them comprehends multitude, order connects their variety, and measure defines their wandering. What then does Plato now mean by reminding ns of this, and what indication does it alluid us? Some therefore say that it manifests this, that though the planets in a certain respect transcend the fixed stars, so far as they are allotted a ruling and cosmocratoric dignity ' in the uimerse, and as theologists say an a/onic authority ;

for in each of the cusmocrators there is an azonic* order of (>ods: yet at the same time, they are inferior to them, through their wandering and the. all-various diversity of their motions. And we also say that there is no absurdity in admitting, that the same thing may surpass and be surpassed by the same things, according to different conceptions. But we should consider, whether Plato by speaking of the planets prior to the fixed stars, and delivering the order, motion, and powers of them, and also their periods, and apocatastases, and again, resuming the mention of them after the fixed stars,

* Fur air<ar here, it is requisite to re.: J a^iat-. * Tin- a;uitic (imU are those that form that order of divinities nhiihis immediately situated above the mundane God*. These Cods who are called atonic by the Chaldean, are denominated liberated by the Ciretk thtolo^ist>. According to the former likewise, Serapis, Bacchus, and the wries of Osiris, ami ol Apollo, are azonie Gods. HOOK iv.J TJM/F.US OF PLATO. -279 does not do (his, because the discussion of thrin is secondary to that of the fixed *' stars, through the variety of their motion.1 It is common therefore, botli to the :'; fixed stars and the planets, that all of them are divine animals. For this is f clearly asserted of both. And of the fixed stars indeed it is peculiarly asserted, that they art? moved with a proper motion in the same, and about the same things; but of the planets, that proceed ing through the heavens, they have revolu tions ; just as lit; 'now says, that they have a revolving motion. Hence he is evidently of opinion, that the planets become through themselves, more remote from, and nearer to the earth, and that their revolutions according to breadth, are made by their own progressions, and not through being carried by other things, such as evolvents, or epicycles. That this likewise arises from the one nature of them, possessing both one, and a various motion, through which they advance and recede, being transformed in their revolutions, in a spiral and allvarious manner.

Hence the lation of them is triple; one being that by which together with Ix-ing moved about their centres, they are also moved according to breadth and depth ; another through which they are convolved in a circle by their proper spheres, * to the left hand ; and another, by which they are moved, through the lation of the circle of the same vanquishing that of all the circle of the different. And thus much concerning these particulars, which are specula tions peculiar to the philosophy of Plato.

If however you should inquire what the nature is of the1 planets, both of the stars themselves, and the whole spheres, and whether that of the former is the same as the nature of the latter, or different, we reply by recurring to the Platonic principles, that all heaven consists of all the elements ; but that in one place, fire in conjunction with earth has dominion, but in another, fire in conjunction with the summit of water, and in another, fire with the summit of air ; and that through each of these, the variety is most abundant. Hence, some things in the heavens are more visible than others; and these are such as have fire in conjunction with solidity. But others are less visible,1 and these are such as have fire in conjunc tion with transparent splendor, and the diaphanous. And on this account indeed it is possible, to see the bodies which are in the higher region in the same manner as bodies can be seen through the air. But the bodies which have fire in con junction with transparency, darken our sight [through excess of splendor]. If • For Koir>r<rrwc lirro, read m> rjTf««. * In tlir original irfxiipv*- is omillcd, but ought evidently to be ioKrtcd. J In»tf»d of eparvrrpa here, it itocceoary to rr«d «cy>arvr«p«.

•_»RO I'KOCLUS ON TI1K [BOOK iv. however,1 these tilings are rightly asserted by us, the spheres indeed of the stars ha\e very proj>erly a more attenuated and diaphanous, hut the stars, a more solid e-<ence. But tire every where predominates, and all heaven is characterized by its power. The lire however, which IN there, is neither caustic, (since this is not even the case with the first of the suliliinary elements, which Aristotle is aceustoined to call fiery-formed,) nor corruptive of any tiling, nor contrary to earth, Inil is re-plemleiii with vivilic lit.it and illuminative po\ver, with purity and transparent splendor. For tin* vehement is one thing, and the pure another, as Socrates shows in the I'lnlehus. Hence, the lire which is there is hjjit ; and it is not proper to di.-turb the discussion of it, by directing our attention to the gross and dark lire of the sublunary region. After this manner therefore, the speculatioll of the planets \\ill be adapted to \\hat has been be to re s.nd. There are however, other di\ me annuals * follow ing the circulations of the planets, the leaders of which are the seven planets; all which IMato comprehends in what i^ here said. For these also re\ol\e, and have a wandering of such a kind as that \\hich he a little before, mentioned of the seven planets. For they revolve in conjunction with, and make their apocalastases together with their principles, iu:-t as the fixed stars are governed by the whole circulation [of the inerratic sphere].

These planetary bodies therefore, which were produced conformably to the fixed stars, he says were made for the sake of the generation of time, in order that they might co-operate in its production, lending forth into the world different temporal measures, through their anomalous and perpetual motion ; of which the one time ig comprehensive, possessing one periodic number, which contains all-various periodic numbers in itself. But when he asserts that the fixed st;irs are moved about their centres, in conjunction with an advancing mo tion, he does not iilso say that they co-operate in the production of time, though they have a periodic number of their proper apocatastasis, according to which the v. hole of lime is measured ; but speaking about the planets in a way adapted to physiology, he particularly mentions those things in which he had sense as a witness of the dillerent motion of the planets. For we cannot assume any thing from sense, respecting the dillerent numbers of the motion of the fixed stars, and of the periods which they make in their revolutions, lie particularly therefore, makes mention of this, vi/. that the planets were generated for the sake of time, through the evidence, which we derive from sense, as he himself reminds us.

1 I'nr n £(t liorr, il u rei|ui>ile lo rf.id n £rj. ' Ami thc.>o, dj«e have before oliscrveil, are what llic moderns call satrllilfs. HOOK iv.] TINLKUS OF I'LATo. 2HI lint we have already answered those, who deny that flic heavens consist of fire, because Arc naturally tends upward. Again therefore, it is necessary to remind them, as they are lovers of contention, that they speak absurdly. For they look to the lire which is here, and which has a preternatural subsistence. For though you should assume the lire which is immediately under the moon, yet to l>e moved upward is not natural to it, hut to abide in its own place. But to be moved upward, leads indeed to a subsistence according to nature, yet is uot itself according to nature. For a tendency Jo health is not according Jo nature to a body, but to be well ; but to be eon\ alesrent, is alone natural to a diseased body; just as to fire, which \<* not perfectly lire, to tend upward is according to nature, but to fire which is in energy, il i^ natural to abide on high, in which place abiding, if it should be moved, it would alone have a circular motion. But if it is true, that the summit of fire in the sublunary region, is moved in a circle in conjunction with a:ther, as Aristotle says, this in a greater degree demonstrates that fire is of a circulating nature. For if this fire also, is always moved in a circle, as far as it is able, il is so moved according to nature. For that which is preternatural is not perpetual. But every thin;; violent is preternatural. If therefore the fire which is immediately under the moon, is a thing of this kind, why do they doubt respecting the heavenly bodies, and so frequently adduce the motion of fire towards the upper regions.

As Aristotle however, inquires why the sphere of the lived stars, lieing one, comprehends many stars, but in each of the planetary spin-res, which arc many, there is only one star, the solution of this conformably to his opinion, may l»e obtained from his writings. But we have already said something concerning this, and now agreeably to what has been before asserted, we say, that each of the planets is a whole world, comprehending in itself many divine gener invisible to j us. Of all these however, the visible star has the government. And in this, the fixed stars differ from those in the planetary spheres, that the former have one monad,' which is the wholeness of (hem ; but that in each of the latter there are invisible stars, which revolve together with their spheres; so that in each, there is both the wholeness, and a leader which is allotted an exempt transcendency. For the planets being secondary to the fixed stars, require a twofold prefecture, the one more total, but the other more partial. But that in each of these, there is a multitude co-ordinate with each, you may infer from the extremes. For if the incrratic sphere has a multitude co-ordinate with itself, and earth is the whole ness of terrestrial, in the same manner as the inerratic sphere is of celestial

1 And this OIK monad n the «i>hrre of the fucd stars. Tim. Plat. VOL. II. 2 JV 282 PROCLUS ON THE [BOOK iv. animals, it i« necessary that each [intermediate] wholeness, should entirely possess certain partial animals co-ordinate with itself; through which also, they are said to be wholenesses. The intermediate natures however, arc concealed from our sense, the extremes being manifest: one of them through its trancendenlly lumi nous essence, and the other through its alliance to us. If likewise, partial souls are disseminated aliout them, some aliout the sun, others about the moon, and others about each of the rest, and prior to souls, da-mons give completion to th.- herds of which they are the leaders, it is evidently well said, that each of tinspheres is a world; Ideologists also teaching us these things when they say that there are Gods in each prior to d.i-mons, some of which are under the govern ment of others. Thus for instance, they assert concerning our mistress the .Moon, that the God«'es.-> Hecate, is contained in her,1 and also Diana. Tims too, in sneakin" of the sou-reign Sun, and the Gods that arc then;, they celebrate Ba« - i r^ chus as being there

Tlic Sun's assessor, who with watchful t\c surveys The sacred pole. They likewise celebrate the Jupiter who is there, <)>iris, the solar Pan, and others of which the books of theolo^ts and theurgists are full: from all which it is evi dent, that each of the planets is truly said to be the leader of many Gods, who give completion to it>> peculiar circulation.' After this manner therefore, we dis solve the doubt. 1 Inittidof t) Heart] rtrai run ri*.» n HIT;; ill llii> pljcr, whirl) is e\ identl) erroneous, I read i) Ejcart] tiea toriv ty ai/rtj. * From this extraordinary p:i«»u<;r, v>r may perceive at one view why the sun in the Orphic hymns i< called Jupiter, why Apollo is failed I'an, and Hacctius llie Sun; why the Moon set-ms to IK; tlie same with Ilhea, Cert-*, l'r'i>ti|.iiit, Juno, \\-nm. «Vc. and in slunl why any one divinity is celebrated wilh the names and epiih.Nol ;«> in my of l!ie n,i. Tor lioin Ilii-. .suhlime theory it follows that every «j)li*re contain* a Jupiter, NVplnnr, \uli ;ui, Ve-,ta. Miuer\.i. Mats, Ctr<">, Juno, Diana, Mercury, Venus, Apollo, and in short «\ery <!eil\, eat h sphere at the same liuie conferriii" on llu-se (iod» llie peculiar characteri-tic of it-, i .ilure ; >o that for iimtanre in IhrSnu they all po^css a solar prop4-rly, ui the Moon a lun.ir one, an<l so of ih<- re>t. From this theory too we may perceive the truth of that divine saying of the aiicitnl-., lli.tl ..II lhinu> arc full of Ciods ;

for more particular orders proceed from such as are more ijeiier.il, tin niini'laiie from the su|«Tinuiid.iue, and the sublunary from the «e!estial; while earth becomes the genual re< eptacle of the illuminations of all the Ciod>. " Hence as 1'roclus shortly after observes, there i, a terrestrial Ceres, Vesta, and I -i», as likewise a terrestrial Jupiter and a terrestrial Hermes, established about the one di\init\ of the earth;just as a multitude of celestial Gods proceeed* about the one divinity of the heavens. For there are progressions of all the celestial Ciods into the Larth ; and tarth contains all things, in an earthly manner, which ilcavin comprehends celestially. Hence we s|«ak of a terrestrial Hacchus and a terrestrial Apollo, who bestows the all-vanous streams of *ater wilh whiih the earth abounds, and opening prophetic of futurity." And if toall this we only add,

HOOK i\.j TiM/v:rs or PLATO. -20.1 It i> requisite however, from what lias Ix en said, to collect this one thing, that the fixed stars, according to Plato, arc superior to the planets, not only in place, I hut also in dignity. For of the former he says, " Hint the Demiurgus placid them in the windum r>/ t/ic circle tj tlic taiiu •;" IMI! of the latter, " (hut the Dcmiurgus placed them in tlic circulations, made by the Jn-rii d oj tin- circle of I lie different ;" so that the former alone live in conjunction with the intellectual life of the eirele of the same, lint the latter with the rev olution of the circle of the di//crc/it. For this is entirely the ease with the latter, bccau>e they are convolved in conjunction with the inerratic sphere HI the same manner as (he fixed stars, In,! ihev arc also convolved together with the period' of the circle of the different. If therefore, the former immediately participate of a more divine life, hut the latter through the medium of an inferior hie, it necessarily follows, that the former are of a superior, luit the latter of a subordinate dignity . Hence it seems, if it be requisite to infer any thing from these things, that the souls of the fixed stars, though they have both the circles ; but they have both, Iwcause our souls also, as Plato says, have the circle of the xarnc, and the circle of the different ;

yet they live more according to the former circle, and on this account, live m a greater degree in conjunction with the circle which resembles that of the whole soul of the universe-. But the souls of the planets, live in a greater degree according to the latter circle. Hence, also their bodies are moved with various motions, and are inserted in the revolutions of the circle of t lie different. These inferences likewise, may be reasonably made by those, who look to the motions of them alone, which M the peculiarity of the physical theory. Thus too, the [Chaldean] theur^i»t ;.lulian] teaching us con cerning tin- wisdom of the fixed stars and the planets, says of the fabrication of ' the fixed stars : " The father established the numerous multitude of inerratic * stars, not by a laborious and evil tension, but so as that they might be moved' with a stability void of a wandering motion." But by the word established, the iheurgist manifests a motion in the same, and according to the same things. And

concerning the planets he says, " The father made the planets six in numl¥<V*r ili.it all the other mundane Gods subsist in the twelve above-mentioned, and that iho tirM triad of these is demiurgic or /abritat in, vii. Jupiter, Neptune, Vtilran; the second, Vesta, Minerva, Mars, drjrntire ; the tliinl, Cere«, Juno, Diana, rirj/Tr ; and the fourth. Mercury, Venus, Apollo, ctrratinx and harmonic : — I say, if we unite thii wilh the preceding theory, there i» nothing in the ancient theology that will not appear admiraldv sublime and beautifully connected, accurate in all its parts, scientific, and divine. J 1 For fttra £e ry row Oar.pov ircpiofy in this place, it is necessary to read, prm c« riyi TO* Oarrpov Instead of wrilft tr *\av>)»> our t-^ovyp xpufitvuv m thi* place, it is requisite to read, conformably to ihe collection of the Chaldean Oracles by Fatrkius, wq£y re w\nnir ovx *x"v<rP 284 1'KOCLUS ON THE [BOOR iv. and for thft seventh, he hurled into the midst the fire of the sun ; suspending their disorderly motion in orderly disposed /ones." Calling the anomalous nature of their motions, disorderly ; but the motion which predominates over the zones in which they are arranged, orderly di*p<j*cd ; representing to us the circumduction of disorder into order. For they are. not moved anomalously through imbecility, like inanimate natures, but through the will of the powers that preside over them. He also exhibits to us their different intellections which he calls zones, through the order in which they are arranged. And he says that the apparent irregularity' of their bodies, is circularly led by them to an appropriate order, in consequence of preserving each of them by their powers.

" But he machinated Karth our nurse ; who being conglobed aboitt /• y the pole, which is extended through the universe, is the guardian and Demiurgus of night and day, and is the first and most ancient of the Cods' that were generated within the heavens." The physiology concerning the earth is pro.ximately connected with the dis cussion of the motion of the stars ; not that Tima-tts now first produces it through these, for he had already constituted it, when he represented the world as con sisting of the whole elements, both the extreme and the middle; but because the consideration of the earth contributes to the. discussion of the progression of the planets and fixed stars, of time, and the temporal periods, as it was generated the •mardian of ni"ht and day. For all hea\en dances round, and circularly revolves ."'.",•. about it, , -and as ranking among physical bodies, it is the centre of the universe. For the impartible centre is one thing, as in the most true sphere, which compre hends on all sides that which is physical, which also is the power of the sphere, ha\inir an arrangement analogous to the poles; and the physical centre is another, which nature established in the middle, about whieh all the stars are moved in a circle and to which they transmit their energies, and which also we say is the earth. Hence, 1'lato ha\ ing spoken concerning the circulation of the heavenly bodies, very properly conjoins with what has been said, the discussion of the

1 For tvr<i£ia»here, it is necessary to read ara£iar. 1 The Bipont, and therefoie I suppose all the editions of Plato, have here erroneously ouf^T^v instead of Htuf. The mam^cript ho«ev.tr, from which Ficinus made Ins translation of the Tiraatus had the tight reading in this place. For hi* version of this part is, " Terrain autem altrioem noitrani, circa polum per uui\er»um rxttDMiai alligatam, diei noctiuiue efiectricem et custodcin i-<-t >oluit, necuon primaro aiitniuisiinum<iue dtoruru omnium (jus; intra cu-luro sunt geniti." COUK iv.] HM /EL'S OF PLATO. 2H5 earth. Farther still, according to anotlier mode, the nature of the earth has the relation of a mother, to the celestial order. For such things as Heaven produces paternally, Earth produces maternally. For all the meteors, through which the circle of generation is effected,1 derive their subsistence from Heaven, as from a father, who governs supernally every material and flowing essence, but from Earth as from a mother. For she affords matter for exhalations, from the sub- .stances which flow together into her, just as Heaven imparts to them form and morphe. Through this cause therefore, Plato very properly co-arranges the discussion of the earth with that of the heavens, looking to the nature itself of things, the concord and communion of the two, and surveying their kindred conjunction in their principles. Moreo\er, through the order of his discussion, he makes the power of analogy to be manifest in reality ; by assuming the discour>e about the planets in the lir>t place; and in the middle, and delivering the discussion of Earth, prior to that of other sublunary daemons. For thus the extremes become the first and the middle, and again, the media are transferred into the order of the extremes : but analogy is especially adapted to accomplish this. According to all modes therefore, the physiology of the Earth is connascont with the theory of the Heavens. And thus much concerning the order of the discussion.

\\ hat however is Earth, whence does she proceed, how is she said to be our muse, and how is she the most ancient and first of the Gods ? For if we shall l>e able to understand these things, we shall obtain the theory concerning her sufficiently for the present purpose. Earth then proceeds primarily from the intelligible earth which unically comprehends all the intelligible orders of the Gods, and is eternally established in the father.* It also proceeds from the in tellectual Earth which is co-arranged with Heaven, and all the productions of which it receives. For being analogous to these, it also abides perpetually as in the Centre of the heavens, and being contained on all sides by them, is full of generative power, and demiurgic perfection. The true earth therefore, is neither this corporeal-formed and gross hulk; for il will not be the most ancient of the Gods from its bulk, nor the first of the Gods that are arranged within the heavens; nor is it the soul of this body ; for it would not !*>, as Plato says it is, extended about the pole of the universe, since not the soul, but the body of the earth is a thing of this kind ; but if it l»e nccessary'to speak what is most true concerning ii.

1 For «Tiwo\fir«4 here, it i« nr c< »«.ai\ lo rca«l i n-«r»X»irai. * Vii. in tthtr or hcvtui, Ihr oimmitnf lh«- intdli^tltlc triad. o8(j PHOCLUS ON THE [uoonn- it is an animal consisting of a divine soul, and a living body. Hence the whole is, as Plato says, an animal. For there are in it an immaterial and separate in tellect ; a divine soul dancing round this intellrct ; an ethereal l>ody proximately suspended from its informing soul ; and in the last place this visible bulk, which is on all sides inspired with life by the vehicle ' of this soul, with which also l>eing tilled, it generates and nourishes all-various animals. For some animals' are rooted in it, but others are moved about it. And this likewise, Aristotle perceiv ing, was ashamed not to give to the earth a natural life. For whence is it that plants while thev remain in the earth live, but when divulsed from it die, unless this earthly mass was full of life ? It is necessary also to assume- universally, that wholes art; animated prior to parts. For it would lx- ridiculous that man indeed should participate of a rational soul and of intellect, but that no soul should be assigned to the earth and the air, superually riding in [as it were] and governing the elements, and preserving them in their proper boundaries. For wholes, as Theophnistus savs, would have less authority than parts, and perpetual than corruptible natures, if they were destitute of soul. Hence, it is necessary to grant that a soul and an intellect are in the, eartli ; the former causing it to be prolific, but the latter connectedly containing it in the middle of the universe.

Earth herself then-fore, being a di\ ine animal, is al>o a plenitude of intellectual and psvehical essences, and of immaterial powers. For if a partial soul has besides a material bodv an immaterial vehicle as we have elsewhere shown, what ought we to think of a soul so divine as that of the earth ? Is it not, that by a much greater priori! v visible bodies are suspended from this soul through other vehicles as media, and that through these the visible bodies are able to receive the illumina tions of soul ? Such then being the nature of Earth herself, .she is said to be our nurse; in the fust place indeed, as possessing a power in a certain ro-pect equi valent to Heaven. For as that comprehends in itself divine animals, thus also Earth is seen to contain terrestrial animals. But in the second place, she is our nurse, as inspiring our lives from her own proper life. For she not only produces ] fruits, and nourishes our bodies through these, but she also tills our souls with the ; illuminations of herself. For being a divine animal, and generating us who are partial animals, through her own body indeed, she nourishes and connectedly contains our bulk; but from her own soul perfects ours. By her own intellect* likewise, she excites the intellect which is in us; and thus according to the whole- j

' Instead of ff^f/"""01 '"re, il i* nccewary to rcatl c^^iurt/i. * For according to Plato, plants also, as having life, arc animals. ROOK iv.] TiM.ia'S OF PLATO. -JK7 of hereelf becomes the nurse of our whole composition. On this account it ap pears to me that Plato calls her our nurse, indicating by this her intellectual nu tritive energy. For il'she is our nurse, hut we are truly souls and intellects, according to these especially, she \vill he the perfector of our essence, moving and exciting our intellectual part. Hut l»cing a dhine animal and comprehending ill herself many partial animals, she is said hy Plato to he conglohed ahout the pole \\hich is extended through the universe; because she is contained and com pressed ahout its axis. For the axis also is the pole. And the pole is thus now denominated, because the universe revolves about it. Because however the pole [properly HO called] is impartible, but the axis is a pole with interval, just as if some one should say that a line is a flowing point, — on this account, the pole is said by Plato to be extended through the universe,1 as entirely pervading through the centre of the Earth.

But the word iXXousvr,*,1 which he here uses, manifests the conglobed, and the connectedly contained. For it does not signify, as Aristotle supposed it did, that which is moved. For Plato, in a particular manner preserves the Earth immoveable; and in the Plia-do adds the cause, through which it is immovcably established. " For he says that a tiling it-Inch is equally inclined, when placed in the middle of a certain similar nature, cannot tend more or less to one fart than another, but subsisting on all fides similarly aJfictcJ, will remain free fiuin all inclination? The (jrecian use of words also testifies, that TO iXXo/m-r^ signifies TO TUV^OU.^*, that which ix collected or congregated, and not that which is inured. For it calls bonds ixxa^y. Tiuuvus likewise himself in what follows says, "that the ha,r.t which arc rooted and conglomerated in the head, within the skin, are conglobed (iXXi<r- $ai). From these things therefore, it is evident how he applies the word iXXf<r5ou in what he now says, to the Earth. But if as some say, the assertion hat " Vesta alone abides in the dwelling of t lie 6W.O is spoken of this earth, Plato will be very far from giving motion to the Earth. If however we do not admit that the Vesta there mentioned is the Earth, yet it must IK; granted, that there is a guardian power in the Earth of the nature of Vesta. For as we say, that in the Heavens, the poles* are connectedly contained by Vesta, thus also among the elements,

1 Halo says 6ia tavroi, ami not i«a ro» ira»ro» : for Proclus observe*, tlt.it he could nolh ive tntplojrd the latter mode of expression, without pronunciation through a soft breathing. Siewhat iss-aid by bimplicius conceming this word in the notr» to mv translation ol' Aristotle's treatise Ou the Heaveus, p. 236. 1 Tim i« asserted in the l'haedru» of Plato. For ToXXoi'i here, it i* obvioiuly nece»»»ry to read voXvvi. 288 PROCLUS ON THE [BOOK iv. the Earth. And as1 the supermundane Ve>ta, in to the great leader of the twelve Gods, so in mundane natures is the Earth to the Heavens. If likewise, we direct our attention to the Pythagoric Tima-un, we shall in a still greater degree refuse to admit, that the Earth is mo\etl. For he says " that the Earth is establlslied in the middle." And how is it reasonable, that understanding i?.XoueKr;v as signify ing tt\o'ju.tvrtv, we should make the Earth to revolve, as conformable to the doctrine of Plato? Let Heraclides Poiiticus then-fore, who was an auditor of1 Plato, !>e of this o[)inion ; for he ascribed a circular motion to the Earth ; but let it be ad mitted that Plato established it immoveable. For if he liad made the perfect year to consist not only of the eight jvriods [of the stars] but had enumerated the earth as the ninth, giving to it an apocatastasis with the others, and making one apocatastasis from all of them with that of the circle of the same [then we might apprehend that the Earth is moved according to Plato.'] After this manner therefore, we should interpret the pole and the axis, and the Earth which is con tained about these.

It is necessary however from these assertions to betake ourselves to the nature * of the Earth, and survey the poles as powers that give stability to the universe, exciting indeed the whole bulk of it to intelligible lo\e, and impartibly connect ing that which ispaitible, and unitedly and without interval that which is extend ed by interval. Hence also, Plato in the Republic, makes the spindle of Iv.iehesis of adamaut, indicating, ns we have said, their inflexible and untamed power. And we must eon>ider the axis, as that one divinity which collects the centres of the universe, \\hich is connective of the whole world, and motive of the divine circulations ; as that also about which wholes dance and are convolved, and as sustaining all Heaven, being on this account denominated Atlas, as possessing an immutable and unwearied energy. The word T'rauit/ov also, or extended, used here by Plato, indicates that this one power is Tilanuic, guarding the cir culation of wholes. But if, as the divine lamblichus says, we umlertand by the pole extended through the universe, the Heavens, neither thus shall we wander from the conception of Plato. For as Plato says in the Cratylus, those who are skilled in astronomy call the Heavens the pole, as harmoniously revolving. Ac cording to this conception therefore, you may call Heaven the pule extended

1 In the original, ut is omitted. 1 I'or ov IlXarunoi here, read rov FlXurwroj. ' The wonts within the brackets are omitted in the origiual, but ought evidently to be inserted. Hence it is necessary to supply in this place the words, rort inroXapo./u.- co-e»o0at r-j.- yt/* ^«ra IlXa- For twi Ttjv $v3ti /iem»-ai in this place, I read,e:rt rijk yji Qvaiv BOOK iv.] T1M/EUS OF PLATO. 209 through the universe, as being incurvated through the \vliole of itself in conse quence of being without an angle. For after this manner the superfi ies of a circle is extended. About this however Earth is conglobed, not locally, hut through a desire of becoming assimilated to it converging to the middle, in order that as Heaven is moved ahont the centre, so she by tending to tin- centre, may be come similar to that which is essentially spherical, being herself as much as pos sible eonglohed. Hence she is compressed about Heaven in such a way as to be wholly extended about [i. e. towards] it. According to each of these conceptions therefore, Plato delivers the cause through which Earth is contained in the middle. For the axis is a power con nective of Earth ; and Earth is on all sides compressed by the circulation of Heaven, and is collected together into the centre of the universe. Earth therefore being such, Tima-us afterwards clearly shows what utility she adonis to the universe ;

for he calls her the guardian and artificer of day and night. And indeed, that she is the maker of ni^ht, is evident. For she produces a conical shadow ; and her magnitude and figure are the causes of the dimension and quality of the figure of this shadow. But after what manner is she likewise the fabricator of day? Or does she not produce this day which is conjoined with night? For about her the risings and settings of the Sun are surveyed. And that Plato assumes this day which is comolved with night, is evident from his arrang ing the former under the latter; as also prior to this when he says, night there fore and day \\ere thus generated. Earth therefore, is the fabricator of both these, producing both in conjunction with the Sun ; the Sun indeed, l>eing in a greater degree the cause of day, but the earth of night.

Being however, the fabricator, she is also the guardian of them, preserving their boundaries and contrariety with reference to each other, and also their augmenta tions and diminutions, accordin" to a certain analojjv. Hence, some denominate her Isis, as equalizing the inequality, and bringing to an analogy the increase and decrease of both day and night. But others looking to her prolific power call her Ceres, as Plotinus, who denominates the intellect of the Earth, Vesta, but the soul of it, Ceres. We however say, that the first causes of these divinities are intellectual, ruling' and 1 il crated ; but that from these causes illuminations and powers extend to the Earth. Hence there is a terrestrial Ceres and Vesta, and a terrestrial Isis, in the same manner as there is a terrestrial Jupiter, and a terrestrial Hermes ; these terrene deities In-ing arranged about the one divinity ot the earth; just as a multitude of celestial (iods proceeds about the one divinity of the heavens. For there are progressions and terminations of all the celestial ' For taifioriKai licrc, it is necessary to read qyr^iorircu. Tim. Plat. VOL. II. 2 O 2<H> PROCLUS ON THE [BOO* iv. (iods into Jinrth ; and all things an- in her terrestrially, which arc contained in the heavens celestially. Tor the intellectual Karth receives the paternal powers of IIea\en, and contains all things alter a generative manner. Thus therefore, we say that there is ;i terrestrial Bacchus, and a terrestrial Apollo, who is the source of prophetic ' waters in many parts of the earth, and of openings which predict future events.

But the Paoiiian1 and judicial powers which proceed into it, rentier otherplac.es of it of a purifying or medicinal nature. All the other powers of Earth however, it is impossible to enumerate. 1'or divine powers are indeed inexplicable. But the orders of angels and daemons that follow tln-.se powers are still more numerous, and are circularly allotted the whole earth, and dance round its one divinity, its one intellect, and one sold.

It remains in the next place, that we should survey how Karlh is said to lie the \ most ancient, and the first of the (imls \\ithin the heavens. For this \\ ill he ) taken literally by those who are accustomed to look only to its material, gross, -\nd dark hulk. But we indeed, grant them that then- is something of such a kind in the hulk of the Karth as they say there is ; hut we think it proper that they should likewise look to the other goods of the Karlh through which it sur passes the prerogatives of the other elements, vi/. its stability, its generative* power, ( its concord with the heavens, and its position in the centre of the universe. Kor the 1 centre has -Teat power in the universe, as being connective of everv circulation. Hence also, t lie Pythagoreans call the cent re the tower of Jupiter, in consequence of containing in itself a demiurgic guard. We shall likewise remind our opponents of the Platonic hypotheses concerning the earth, mentioned by Socrates in the Pha-do, where he says that the place of our abode i> hollow and dark, and bound by the sea; i but that there is another true earth, containing the receptacles of |he(iods, and pos sessing a beauty resembling that of the heavens. \Ve oir^ht not then-fore to wonder, if now the Karth is said to be (he most ancient and the fust of the (Jods within the heaven-;, since she possesses so i;reat an altitude, and such a surpassing beauty, and as Socrates afterwards s;>\s was fashioned by the Demiurgus resembling a sphere covered with twelve skins, just as the heaven according to Tima-us was painted by the Demiurgus similar to a dodecahedron.

We must likewise under stand that the Demiurijus gave to Karlh alone among the elements, to have all the elements separately, causing her to be wholly a world, variegated analagous to the heavens. For she contains a ri\er of lire, of air, and of water, and of another earth, which has the same relation to her, which she has to the universe, as

1 Ilmrnu is erroneously printed in the original for ^tu-ruo. 1 For uiwnoi, it is evidently necessary to read in this place »U«WKO«. noon iv.] TIMJEUS OF PLATO. 291 Socrates says in the Plia.'do. But if this l>e the case, she very much transcends the other dements as imitating the heavens, and possessing every thing in herself terrestrially, which is celestially contained in the heavens. To this also we may add, that the Demiurgus produced these two elements the fir>t, earth and tire; hut the others fur the sake of these, in order that they might have the ratio of honds with respect to them. And that the four elements art; hoth in the heavens, and in the sublunary region; hut in the former indeed, according to a fiery characteristic, since fire there predominates, as Plato says, but in the latter according to a terrestrial peculiarity. Tor the profundity of air, and tin1 hulk of water are spread round the earth, and possess much of an earthly property, on which account they are in their own nature dark. In the heavens therefore, there is a predominance of fire, but in the sublunary region of earth. Since however, generation is connascently conjoined with the heavens, the end of the latter is earth [i. e. is the moon], so far as earth is in the heavens, but the beginning of generation is lire, considered as subsisting in generation. For it is usual to call the moon Earth, as having the same ratio to the Sun, which Earth has to tire.

" But [the Demiur^us] says Orpheus fabricated another infinite earth, which the immortals call Sclcnc, but terrestrials Mcnc" And it is usual to deno minate the summit of generation fire, which Aristotle- also does, when he calls ether (ire. In another place however, he does not think it proper to call ether fire, but fiery-formed, as we have, frequently observed. Hence, the end of the heavens is not entirely destitute of mutation, in consequence of its propinquity to generation; but the beginning of generation is moved in a circle, imitating the heavens.

Farther still, this likewise must be considered, that \ve ought not to judge of the dignity of things from places, but from powers and essence, as we have else where demonstrated. By what peculiarities therefore, are we to form a judgment of transcendencies? By what others than those which the divine orders exhibit ? For transcendency truly so called is with the (iods. From the divine orders therefore, we must assume I he monadic, the stable, the (ill-perfect, the prolific, the connective, the Jtcrfcclivc, the cvery'-wiy extended, the vivi/ic, the adorning, the assimilative, and the comprehending power. For these are the peculiarities of all the divine orders. According to all these however, Earth surpasses the other elements, HO that she may justly be called the most ancient, and the tirst of the Gods. Again, a twofold nature of things may IK? surveyed, the one indeed, according to progression, which always makes things that have a secondary arrangement subordinate to those that arc prior to them; but the other according to conversion, FROCLUS ON T11K [UOOK iv. \vliicli conjoins extremes to primary natures through similitude, aiul produces one circle of tlie whole generation. Since also the world is spherical, hut a figure of this kind is the peculiarity of things that subsist according to conversion, Earth likewise must l>e conjoined in it to the heavens, through one circle, and one simi litude. For thus also the centre is most similar to the poles.

For the heavens indeed, entirely comprehend wholes, being moved about the poles; hut the earth is allotted permanency in the centre. For it is appropriate to generation that the ] immovcablc should be more ancient than that which is movt d. Hence, accord ing to all these conceptions il may be said, that Ivirth, as co-ordinate w ith Heaven, Ji tlie most ancient of the (iods \\illiin the heavens. For she is within them, as being Oil all side* comprehended by them. I'm- ,i> the Demilirgus !,rJiiMii« d tho whole of a corporeal nature wilhm the soul of the world, t!m> also he fabricated r..nl!i \\itlnn the heavens, as compressed and contained by lliein, and in conjnnction with them fabricating wholes.

Sin,- has houe\ei, so tar as she i> tin /ir.\t of (he (iods, an indication of trans cendency according to essence; but so far as she is tin most uiu'/cut, she exhibits to our view (he dignity which site i> allotted. For how is it possible not to admit that she is allotted a great portion m the world, and is very honourable, in whom there are the tower of Jupiter, and the progression of Saturn I For not only Tartarus, which is the extremity of the earth, i> on all sides comprehended by Saturn, and the Saturniau power, but also whatever eUe may be conceived subor dinate to this. For Homer says that this i> connectedly-contained through the siib-tartarean (iods. Mot that he arranges (iods beyond Tartarus, as the words indicate; but that Tartarus itself is on all sides comprehended by them. Farther still, we may survey the analogy which Earth has to the intellectual Earth. For as the latter comprehends and t;i\es subsistence to perfective, guar dian, and Titannic orders of (iods, of which the Orphic theolo^ists are lull, so likewise the former possesses various powers. And as a nurse indeed, she imitates the jM-rlcclive order, according to which the Athenians also are accustomed to call her xouior^oyoi-, or I he mmi'islicr of i/untlt, and avr<r*o«'6«, or scattering gifts, as producing and nourishing plants and animals. But as a i;uard she? imitates the, guardian, and as coni;lobed about the pole uhich is c.i'tcndtil (rfra.u.'vrj through the universe, the I'llannic order. Sini'e however, the intellectual Earth, prior to other divinities generated Aigle and the Hesperian l^rithya, thus also our Earth is the fabricator of day and night. And the analogy of the latter to the former is evident.1 And thus much concerning these particulars.

1 For Aigle siguities splcudor, which is analogous to <!ay, and Hesperus is the eveuiiig. LOOK iv.l TIM.EUS OF PLATO. 2y3 If also you are willing after another manner to understand that she is the first and most ancient of the (iods, as deriving her subsistence from the first and most ancient causes, this reason also will ho attended with probability, since first causes proceed by their energies to the. utmost extent of things : and besides tliis, the last of things frequently preserve the analogy of such as are first, as possess ing their order from tliem alone. Hence, every way the assertion of I'lato is true, whether you are willing to look to the bulk of Earth, or to the powers which she contains. But it is requisite to think, that the word machinated, bears witness to the threat intellectual power, employed in the fabrication of the Earth. For we shall find, that as neither the Sun by itself, is able to make night and day, nor the Earth alone ; (for the privation of light is one tiling, and ni^ht another) the production of both, through the Sun and the Earth, is the work of demiurgic machination. For the order of the earth in the middle, the dance of the sun, and | the circulation of the sphere of the fixed stars about it, produce about the Earth, j nights and days. Farther still, the position of the Earth in the centre, makes the mutation of nights and days to be analogous, which would not In- the ease, if ; some one depriving the Earth of its situation in the middle, should establish it v else\\ here. These things therefore, ami many more than these, may l>e collected through the word machination.

"But with respect to the measured motions of these divinities, their conciirsions with each other, the revolutions and advancing motions of their circles, how they arc situated with relation to each other, in their conjunctions and oppositions, on account of which they obumbrate each oilier, and at what times, and in what manner they become con cealed, and again emerging to our view, cause terror, and exhibit tokens of future events, to such as are able to discover their signification,-— of all this to attempt an explanation, without inspecting the imitations of these divinities, would be a vain labour." ["Hut of this enough, and let what has been said be the end of our discourse, concerning the visible and generated Gods.''1] The thins now proposed by Plato, is not to introduce a theory derived from astronomy, nor the arguments which are badly employed by sonic concerning 1 Tlie words within the brackets are omitted in the text of Proclu*, but ought to b« inserted in it. 294 PROCLUS ON THE [BOOK iv. hypotheses, ami astrological observations, in which they do not speak conform ably to Plato ; because the philosopher at present avoids the discussion of these particulars. For a great work still remains to be accomplished, and it i> not projK-r to dwell on these things. For astronomy is one thing, and physiology another, as Aristotle also determines in the second book of his 1'hvsies. To which may be added, that much leisure is requisite, first to survey these things in images, and thus afterwards to assign the reasons of them.

For, as he savs, to speak about them, without surveying their imitations, is a vain labour. For it is necessary to behold these divine bodies with the alxicns, ' the armillary sphere,1 the paradigm,1 and the astrolabe,4 and thus U-take ourselves to the theory of wholes. Observation likewise is necessary, which instruments atlbrd to those who are conversant with these things. For these reasons therefore, the philoso pher avoids the discussion of these particulars.

\\hat he now says however, must be considered in a twofold respect, mathema tically and philosophically; for it pertains both to the corporeal, and psychical motions of the stars. And if you are willing, let us in the first place, niathemati- . cally and then philosophically consider the measured motions or dunces of these di vine bodies. By these tin re fore, we must understand their orderly and harmonious circulations; for I he sake of which I'lato inserted the discussion of the Earth. For he does not .say that the Karth being conglolx-d dances, but that the stars dance about the earth. For they dance being moved with one concordant motion about the same tiling. But by their i-onettrnions we must understand their co-arrangements according to length, when they difli-r according to breadth or depth, I mean their joint risings ami settings. And " the revolutions and dd-cancin^ notions of their circles," signify their direct and retrograde motions. For in their . direct motions, they proceed to their apocatastases ; but in their retrograde moI tions, they circulate among themselves. But he now calls the spheres circles, I according to which the stars are moved, and not the epicycles. For he no where ' makes mention of these, as neither does he mention the eccentrics of the circles. For it would be ridiculous to make certain little orbs, moved in each sphere with a motion contrary to it, or to admit that they are parts of a sphere comprehend-

A mathematical table, in which (he aticieuts described hues and figures. 1 In the original, in rr/i tpi*urr;s o^utpat, i. c. in a sphere surrounded trith ringi, which therefore u evidently v»hat the moderns call tlu- armillary ipktre. By the paradigm, I suppose IWIus iueau» an astronomical globe, or as it is now called, the celestial globe. 4 The astrolabe is a mathematical instrument, representing nearly the whole of the celestial doctrine in a plane, whence aho it n callid a ylaniipherc. *OOK iv.] TJM.r.US OF PLATO. «295 in£ indeed the centre, hut not moved al»ont it. For this would subvert the com mon axioin of physics, (hut r\ery simple motion is cither about the middle of the universe, or from the middle, or to the middle. Hut this hypothesis off-reentries, either divides the spheres into arches, moved in contrary directions, and destrovs the continuity of each, or introduces circles to the celestial bodies, of a nature different from them, and connects motions from things dissimilar, and without sym pathy with each other, through the dissimilitude of their compositions. It is necessary however to consider whether those things thus subsist. For n<:ain, we must i;ive our opinion on this subject, which requires much discussion. For Plato moves the stars in different ways, not at all requiring contrivances of this kind, as unworthy of a di\ine essence. Hence [according to him] it is ne cessary to suspend this variety from the motion of their informing souls, their bodies bciiii;

moved swifter or slower conformably to the will of these, and not us the multitude think through imbecility. This inequality and diversity of motion also, is effected in orderly periods of time, the stars themselves beini; moved about their centres, and proceeding variously through their proper spheres ; in order that heinsj media between bodies that are inerratic, and those that are moved in a riijit line, they may have a mixed motion, bein^ born" alont; according to altitude and depth, and \\ilh a direct and retrograde motion, and this in orderly periods ot time. For he says that, " the stars proceeding with an admitting mntion tlnnn^h the heavens, have revolutions" But if they proceed through the heavens, it is evi dent that all of them are moved through their spheres according to the depth of them. For bodies which proceed through a certain tiling, do not abide in the. same place, but pass from one part of that through which they proceed, to another. If also, they have rotations, their all-various mutations are the revolutions of them in their spheres, according to breadth and depth. The spheres however, are alone moved to the east, and not about the same poles as the sphere of the fixed stars. For in the Republic, he makes the one axis of them to l»e the distaff, but the poles of the eiijht spheres to be the spindles, and he says, that about these there is one simple motion, just as there is of the sphere of the Jived stars.

After wards, in that dialogue, he says that the Fates preside, over these circles, ami that a different Fate moves them differently. Here however, he convolves one of the spheres laterally, but the other diametrically, in the same manner as the circles of the soul, in which he established the causes of the whole spheres them selves, and the planets. On this account, he moved them obliquely, according to a diameter. Hence he says, that some of the planets are moved .similarly, but others, dissimilarly, in the same manner as the sphere*. The difference therefore

290 PROCLUS ON THE [BOOK i». of the planetary spheres, antl the sphere of the fixed stare, is conformably to these things, and also according to a motion to the right hand, or to the left. Such therefore, is the fabrication of the sphere according to Plato, the seven spheres having a conjoint revolution, and possessing that difference which we have mentioned, with reference to the one circulation [of the inerratic sphere.] Conformably to this also, the fixed .stars are alone moved about their centres; but the phmets are both moved about their centres, and proceed through the depth of the spheres in which ttach is placed, variously revolving upward anil downward, and with a retrograde motion. Each of these likewise, and the poles of these, are moved in another circle about the zodiac ;' but the spheres in which they exisi, are all of them moved similarly to the inerratic sphere ; vi/. they are moved about One pole which is common to all of them. The sphere of the fixed stars also, is by itself moved with one motion; but the planetary sphere, with a twofold motion, one In ing the motion of itsrlf, and which is oblique, but the other being a revolution in conjunction with the inerratic sphere. N\ itli respect to the stars how ever, those that are fixed, revolve aboni their own ceiitics, and have likewise an ! advancing motion, in conjunction with their sphere. But the planets revolve in / conjunction with the inerratic sphere, and each is moved together with its sphere to the east, and revolves by itself according to breadth and depth, and about its proper centre. For it is necessary that each l>eing spherical, should be moved with this motion, imitating its proper wholeness ; ju>t as the fixed stars are co-ar ranged with the inerratic sphere. To which may be added, that proceeding through the heavens, they have also as I'luto says, all-various revolutions.

These things therefore, being true, as we have In-fore demonstrated, the hypo theses of epicycles, or eccentrics are not vain, but they analy/e various into simple motions, in order that we may easily apprehend the apocalastases of various motions, which are not of themselves easily understood, but are only to be com prehended from the lixed stars. Hence it is an exi client contrivance to discover what simple, produce various motions, and through ihein to investigate the mea sures of such as are various. Just as if some one, not being able to measure a spiral motion about a cylinder, but afterwards assuming a right line moved about it, and a point in the right line measuring its motions, should find what the quan tity is of the motion about the spiral in a given time. To this then-fore, the atten tion of those is directed, who employ evolvents, epicycles, and eccentrics, through simple motions, from which they discover a various motion. These things 1 For wipi \v*w litre, it ii necessary to read wrpt Xtfoi/. HOOK .r.] TIM/EUS OF PLATO. .j,)7 however, deserve to l>e [more fully] considered, and on this account the lo\ers of speculation should excite themselves to the more accurate apprehension of them.

But by their conjunctions, their synods must he understood, and the configura tions' which they make with each other ; whether tri^onically, or tctrajronically, or hexagonically, or diametrically. For Plato alone assuming their connjiinction and station in a direct line, comprehends in these as in the extremes, all the re maining figures. But their obumbrations are situations according to which thr y darken us and other things. For the body which is arranged after another body, becomes situated in the front of that which is posterior t<» it. And the stars are the causes of darkness to us when they run under each other. By " their becom ing concealed1 ako, and a^fiin emerging to our i-icn; at stated times" we must umh'rstand their orcultations under the sun, and their evolutions into light, both which » are said by those who are skilful in thoe things, to be eflcctUe and significant of \ certain great events. To speak therefore of all these particulars, &•////<»/// imitations through tliesiglit, i. e. without organic assistance, would be a vain lnhour. After tiie mathematical theory however, let us survey what is said by Plato, philosophically. The dances therefore of souls, are their being inspired with \ Bacchic mania, and their periods about the intelligible ; and also their intellectual I apocataslases. For as Socrates says in the Pha-drus, following their more divine leader, they also are harmoniously mo\ed. But their eonciin>ionx are their intel lectual perceptions of each other.

For all things there are splendid, they sec each other, and one soul is not ignorant of the concerns of another. Farther still, they adapt the forms of themselves, as vestiges and types, to intelligible^ which are their paradigms. But the resolutions and advancing motions of their circles, are the conversions from themselves to intellect, and from intellect again to them selves. For both these are e flee ted by them perpetually, and from themselves they know intellect, and from intellect themselves. Their conjunctions also, and diametrical slatiniix, are the unions of each other with the intelligible, according to \ which they are mutually conjoined ; and also their progressions. For when they conjoin the one of themselves to the one of intellect, there is a synod or conjunction of both. For in these conjunctions it is necessary that the centres of the things conjoined should be in one right line. But proceeding from thence to the provi dential inspection of secondary natures, they become situated oppositely to this union. Since however, they subsist always after the same manner, and abide and at the same time proceed, they are connected, and diametrically opposed. But

1 Ia-.ir.nl nf x/>r)/iari<r/jovt in this place, it is nrccMary to reacl o^^ariff/iiM. * For >.-<iraXr;vfi« hrrr, it is requisite to read rararaXm^eif. Tim. Plat. VOL. II. 2 P 298 PROCLUS ON THE [BOOK n. the obumbrationt of each other, and of us t are the media which are between divine souls and us. For all of them are not immediately united to all, but some are united to others through more or fewer media. And their concealments and evolu tions into light, at stated times, are their apocatastases, and thej>eg_ innings of period*. For according to these especially, they cans*- revolutions and mutations in the world, introducing copious corruptions, ami mighty changes, as Plato says in the Republic. To assert therefore, all these particulars, without viewing the imitations of these things which are surveyed about the heavens, would be a vain labour. For it is necessary to recur from the phenomena to the reminiscence of imisible natures. For as from these instruments and shadows, we are enabled to com mence the contemplation of the celestial bodies; thus also from the latter, we recal to our recollection invisible circulations. For the heavens are a medium between generated and intelligible natures.

Since hovii-ver, Plato says, that the figures and motions of the heavenly bodies cause terror, and t.ihibit tukcii.t of future cvtitts, to such as are able to discover their tigni/icution, it is requisite to observe, that they not only signify future events, but^ also are tokens of past events. Hence also he makes mention of energies which are in themselves precedaneously significant. But Theophrastiis says, that in his time,1 the theory of the Chaldeans, about these tilings, was most admirable, as it predicted both other particulars, ami the life and death of each individual, and not common events only, such as stormy and fair weather. For he adds, that ac cording to them, the planet Mercury, when it is seen in winter, signifies cold,1 but . when in sumnr-r, excessive heat. In his treatise On Signs therefore, he says that they i predicted all things, both such as are particular, and such as are common, from the ; celestial bodies. l>et us however here finish the discussion of the nature of the visi- ) ble and generated Gods, as what we have said concerning it is sufficient. For the work of science consists in this,1 to adapt an appropriate measure to words, and to give them as much ex tent as may contribute to the proposed theory. This also, Plato docs, in w hat is here said. For in the words before us, he finishes his discussion of the celestial bodies, and starry animals, for the sake of which he likewise assumed what he says about the earth ; l>ecause it also produces time, in conjunction with the celestial circulations. Here therefore, the above mentioned particulars are terminated. For here, the consideration of the \ isible and generated Gods, whom we call starry, and in short celestial, is brought by him to an end. He calls them

' For \jx>>o> litrr , lead %j>ovoti. 1 Ft>r y»'X»7 her*, it it necessary to read ^v^pa. 1 Instead of tv «u TOVTOV, it is requisite to read if <ca< rovry. BOOK it.] TIM^EUS OF PLATO. 299 however visible, because they are mundane, and have something of sensible* suspended from their intellectual essence ; but generated, as having soul, which he calls the first of generated natures. For they are not visible, according to every thin^ which they are ; but there is something which is generated indeed, yet is at the same time invisible. But that the discussion of the earth was assumed for the sake of the measured motion of the stars about it, he manifests by directly adding, after what he had said about it, " And the natures succcxsi-cc to these," ' through which I think, he clearly shows, that his design was to speak about the celestial Gods, and the genera attendant on them, which sometimes are concealed by the splendors of their leading Gods, and sometimes when they become visible, pro duce terror, and tokens of future events.' For what is said, is adapted to these, according to an appropriate definition. " To speak however, concerning the other drcmons, and to know their generation, exceeds our ability."

Plato now intending to speak about the sublunary Gods, says that the discourse .about them is admirable, and exceeds our ability, as transcending all that has been transmitted to us by tradition, if we intend to discover the generation of them, and promulgate it to others. For what he before said of the Demiurgus, that it is di/licult to discover him, and impossible to speak of him to all men, this he now says of the sublunary Gods, that to know and to speak of the generation of them, surpasses our ability. What therefore, does Plato mean by this mode of indication ? For as he has delivered so many and such admirable things concern ing all heaven, and the intelligible paradigm, how is it that he says, that to speak of the Gods who are the fabricators of generation, is a task beyond our ability to perform? Perhaps it is because many physiologists considered these sublunary elements to be inanimate natures, casually borne along, and destitute of providen tial care. For they acknowledged that the celestial bodies, on account of their orderly motions, participate of intellect and the Gods; but they left generation, as being very mutable and indefinite, deprived of providential inspection. For

1 In the original, cai ra rovrou *£*£•»«. The se word* however, ire not to be found in the tell of Plato, but form a remarkable addition to it. For the naturti tuctntite to the itars, are evidently their satellites, which have more than once been mentioned by Proclui. * From what it here said by Pro* 1m, it appears that the fixed Mara, as well at the planet*, have satellites, and tbat the star* which sometimes art risible, and at other times disappear, are of this de scription. 300 PHOCLUS ON THE [OOOK iv. thus Aristotle afterwards, alone placed immoveable causes over tlie celestial cir culations, .whether ei<;ht in number, or more; !mt left these elements inanimate. In order therefore, that we mi^ht not he affected in the same manner as they vrere, he antecedently celebrates and proclaims the generation of the .sublunary Gods to l>e divine and intellectual, recpnrin:; no such mode of indication in KiM'nkini; of tlie celestial Gods. Perhaps aKo it may be said, that souls more swiftly foriret things nearer to themselves, but have a greater remembrance of sujM'rior principles. For they in a greater decree operate upon them through transcendency of power, and appear through energy to be present \\ith them. The same tiling al>o happens with respect to our >iuht. For though wrdo not sec many things that are situated on tlie earth, jet at the same time \\e appear to see the inerratic sphere, and the stars themselves, hecau>e thej illuminate our si-^ht with their liuht.

The e\e of the soul therefore, becomes m a jjivati-r decree oblivious of and blind to more proximate than to higher and more divine principles. Tims, all religions and seels acknowledge that there is a tir>t principle of things, and all men invoke God as their helper; but all do not believe that there are God> pos terior to this principle, and that a providential energy proceeds from them into the uni\er>e. For the one i> seen by them in a clearer manner than multitude. Others aijain, belie\e indeed that then: are Gods but after the Gods, admitting the da-moniacal jjemis, they are ignorant of the heroic order. And in short, this is the ^rcatc.-t work of science, Mibtilly to distinguish the media and the progres sions of beiii£<. If therefore, we rightly as>ert tin >e things, I'lato, \\hen speaking of the eelolial Gods, very [)roperly indicates nothing of the dithculty of the sub ject; but intending to speak of the sublunary Gods, sajs that it surpasses our ability. For the discussion of these is more dillicult, because we cannot collect anv thini; about them from apparent objects, but it alone requires a divinely-in spired energy, and intellectual projection. And thus much concerning this doubt.

Attain however, some one may doubt, on what account Plato calls the sublu nary Gods da-mons. For some have been impelled by this, to place Gods in the heavens, but to assign the superintendence of the sublunary region to da-mons. That lie conceived however, that these also are Gods, may IK' easily assumed from what he adds, " I.tt the generation tlurcfure, <>J these Guds, be admit Ud to be as fvllou-i." For in short he does not appear to ha\e spoken particularly about those powers that are properly denominated da-mons, as not having the physical prin ciples of them from sense, from which it i» necessary that physical discussions should originate. Hence also, he mentions the name of da-mons ; in one place, where he calls our rational soul the damon of the animal; but in another, as •UI..K iv.J TJM^EUS OF PLATO. 301 here, where he calls (lie Gods who produce generation, daemons. Why there fore, you may say ; for this doubt must bo first dissolved ; does lie not make mention of da>i. ons, who are such essentially? Is it heranse this was exhibited on the p receding day by Socrates, to his auditors [in the Republic] in which he spoke concerning the souls that preside over the lives of men, and those that punish offenders in Hades? Hence, he omits to mention these things, as I HMD" evident. From what he had there said however, he was led to the recollection of the daemons celebrated by him. Thus also, having given a peculiar soul to each of the eight spheres, he omils the animation of the whole of the inerratic circle, as one, and of the stars comprehended by it, and likewise, of the whole planetary sphere, as one, and of the planets contained in it, in consequence of these having been previously delivered by Socrates. This however, is attended with a probable reason.

He-turning therefore, to the before-mentioned enquiry, let us assign the reason why, in what is here said, Plato denominates these generation-producing Gods, daemons. Theodorns then, considering these things after another manner, savs that they are called daemons as subsisting in habitude, but Gods, as tain;: with out habitude ; arranging them in the sublunary parts of the whole world, and asserting that some of them animate the universe differently from others. But our preceptor Syrianus, in the first place thinks it proper, that they should be considered as davmons, with reference to the celestial Gods. For they are sus pended from these, and together with these, providentially attend in their proper allotments. And this arrangement is peculiarly Platonic. For in the Banquet, Plato denominates Ix>ve a du'iuon, as the attendant of Venus, and as proceeding from the truly-existing God Poms; though in the Pir.rdrus, he admits Love to be a God, as with reference to the life which is elevated by him. In the next place, according to another conception, we may say, that in the celestial regions there are daemons, but in the sublunary region Gods. Jn the former however the genus is indeed divine,1 though daemons also are generated according to it ;' but in the latter the whole multitude are daemons. For there indeed, the divine peculiarity, but here the diemoniacal predominates ; to which some alone looking, have divided the divine and the demoniacal, ac cording to the heavens and generation. They ought however, to have arranged iiolh in both; but in the former indeed the divine nature, and in tin; latter the

1 It is necessary here lo »uj>|>ly (lie word Ottoi: ' It l> rr.juiMlr to read «ar' e«iw, instead of kar* e.«u •/•• demoniacal predominates; though ' in the latter there is also the divine peculi arity. For if the whole \forld i* a blessed God, no one of the parts which give completion to it is destitute of divinity and providential inspection. But if all things participate of deity and providence, the \vorld is allotted adivine nature. And if this be the ca.se, appropriate orders of Gods preside over its different parts. For if the heavens* through souls and intellects as media, participate of oncsoul, andone intellect, what ought we to think of these sublunary elements? How is it possible, that these should not in a much greater degree participate through certain middle divine orders, of the one deity of the world ? Farther slill, it would also be absurd that the telestic art (or the art pertainiri"- to mystic oremonies) should establish on the earth places fitted for oracles, and statues of the Gods, arid through certain symbols should cause things generated from a partial and corruptible matter, to become adapted to the participation of deity, lobe moved by him, and to predict future events ; but that the Demiurnis of wholes should not place over the whole elements which are the incorruptible plenitudes of the world, divine souls, intellects, and Gods. For whether Mas he unwilling? But how could he be unwilling, since he wished to make all things similar to himself?

Was he then unable ? But what could hinder him? For we see that this is possible from telestic works. But if he was both willing and able, it is evident that he gave subsistence to Gods, who have allotments in, and are the inspective guardians of, generation. -Since however the genus of ditmons is every where an attendant on the Gods, there are also da-mons who are the fabri cators of generation ; some of whom indeed rule over the whole elements, but others are the guardians of climates, others are the rulers of nations, others of cities, others of certain families, and others are the guardians of individuals. For the guardianship of demons extends as far as to the most extreme division.

Having therefore solved the problem pertaining to the essence, let us in the next place consider the order of the sublunary Gods. For let them IK.- Gods, and let them be called daemons through the above-mentioned cause, but where must we arrange them? Must it l>e as we have before said, under the moon, or prior to the celestial ' Gods? For this may appear to be proper for these two reasons; one. indeed, because Plato indicates that he ascends to a greater order, by saying that it exceeds our ability to speak concerning them, having already spoken concern- 1 cairoi is erroneously omitted in the un.'in.il. Mf the Lea? eos require niedia in order to the participation of oue soul and one intellect, the sub lunary elements require these in a much greater degree, on account of their inftriority to the heavens. ' The word <.^pavtu» is omiUtd in the original. BOOK iv.] TIM/EUS OF PLATO. 303 ing the celestial Gods ; but the other, because he follows in what he says, those •who have delivered to us Theogonies. For they prior to the world and the Demiurgus, delivered these generations of Gods proceeding from Heaven and Earth. In answer to this c|uery however, we must say, that he produces them after the celestial Gods, and through this from Heaven and Earth. For on this account lie said that Earth was the most ancient of the Gods within the Heaven, because from this and Heaven, he was about to produce the other Gods which the heavens contain.

This we demonstrate from the Demiurgus addressing his speech to these Gods, and to all the rest, as being produced by him within the universe. AVhy however, Plato says that he follows the theogony, and why he shall omit to speak concerning the sublunary deities, we must refer to his having no clear in dications of the subsistence of these from the phenomena, as he had of ihe celes tial divinities, from the order of their periods, which is adapted to the government of Gods. It exceeds the province therefore of physiology to speak of l>cingsi, concerning whom natural effects afford us no stable belief. Hence Plato says, as a physiologist, that it surpasses his ability to speak of these.

If however, he says that he follows those who are divinely inspired, but they speaking concerning the mipercelestial Gods, he adopts a similar theogonv, though discoursing of the sul>-celestial divinities, we must not consider this as wonderful. For he knew that 'all the orders of the Gods proceed as far as to th« last of things, from the arrangement which is the principle of their progression, every where generating series from themselves analogous to the sujwrior deities from which they proceed. Hence, though the orders of these Gods which are celebrated by theologists, are above the world, yet they subsist also in the sensi ble universe. And as this \isible hea>cn is allied to that which is supermundane, so likewise our earth is allied to the earth which is there, and the orders subsisting from the one to the orders proceeding from the other. From these thing* too, this also may be assumed, that according to Plato as well as according to other thcologists, first natures as they proceed, produce things subordinate in conjunc tion with the causes of themselves. For these sublunary Gods proceeding from the Pemiurgus, are also said tol>e generated from Heaven and Earth that first pro ceed from him. TheDemiurgus the reforc says to all of them that they ought to fabri cate mortal natures, imitating his1 power about their generation. Hence all of them proceed from one producing cause, though those of a secondary order proceed like wise from the gods that are prior to them. It follows therefore from this, that not every thing which is produced by the junior Gods is mortal, since some of these

i It ii obviously necessary hcrr, for ravrwr to rtad «avro*. 304 1'KOCLUS ON THE [BOOK iv. proceed from other junior Gods ; but the contrary alone is true, that every thing mortal is generated by these divinities. And again it follows from this, that the junior Gods produce some things according to the immoveahle, but others accord ing to the moveable liyparxe."* of themsel\es. F«»r they would not he the causes of immortals, if they produced all things according to mo\eahh> hyp,ir.\es ; if it betrue that every thing which subsists from a inoveable cause, is essentially mu table. From this conception also, we. may solve the doubt if there are irrational daemons, as theurgists say there are, whence they subsist f For if from the junior Gods, it may be asked, liow they are immortal ; since these Gods are tin- f;tther.s of mortal natures? But if from the Demiurgus, how an- they irrational ? For he is father in conjunction with intellect. The solution therefore of the inquiry is this, that they derive their subsistence from the junior Gods, and yet are not on this account mortal, since some of the junior (jlods generate others. And perhaps these Gods are on thi"-. account called da-inons, in order that we may know that daemons truly so denominated, are constituted by them. I5ut irrational da-mons also proceed from the one Demiurgus. For he, as Tima-ussays, is the cause of all immortal natures.

If l.owc\er the one Demiurgus imparts intellect to all things, there is likewise in these da-mons, a certain ultimate vestige ot the intellectual pe culiarity, so far a.s they energi/e with facility according to imagination : lor this is the last resounding echo,1 as it were, ol intellect. Hence, the phantasy is said [by Aristotle] to IK- a passive intellect, and others not badly, assert the same thing of it. So that among da-mons, properly so called, those that are irrational are half mortal. Plato however, has previously disseminated for us the principles by \\hiehwemay solve the enquiry concerning the last genera of da-mons. For if there is a certain da-moniacal genus, which employs reason, it is evident that we must refer this to the one Demiurgus, whether as produced [immediately] by him, or through certain intermediate (Jods, who were generated by him ; the celestial Gods Ijcing the sources of celestial, but the subcelestial, of subcelestial da-mons. For of the subcelestial gods, some are the fathers of others, as I'lato teaches us, conformably to the theogonies. Hence, it is not at all wonderful that these (Jods should generate daemons co-ordinate with themselves, and not only irrational, but also rational da-mons, since they are the generators of Gods ; just as the celestial Gods are the generators of celestial daemons. Hence, it is necessary that the speculation concerning daemons, should possess the whole of its arrangement'

' For awc^rj^a hcff, TV 'All urj/^'J/'i. * IiibUad of idXi)»' (\>ty ft: rovrav TI\V ttanuv hfrt, wLich ij evideutly erroneous, ! read ?<» (A?;i f^iy ci' Touruf TI]V }iara jv. HOOK iv.] TiM/l'US OF PLATO. 305 from those considerations, conformably to Platonic doctrines. For from what 1'jato has said concerning the genesiurgic Gods, it becomes evident \vh;»i his answer would l»e, if he were asked concerning the generation of demons truly so called. For in short, he who knows the genus of daemons which subsist accord ing to hahitude, will by a much greater priority know demons that subsist ac cording to hyparxis, and which give completion to this universe. How also, is it possible that IK? should not grant, there is a genus of daemons according to habitude, who says that our soul is allotted the order of a daemon, with reference to the mortal animal, by the powers that fabricated mortal natures? It is neces sary therefore, that there should be the essential demoniacal life prior lo that •which subsists according to habitude, and that those who grant the latter, should also admit the existence of the former. Plato however, who [verbally] constitutes the rulers of the universe, is also of opinion, that the perpetual attendants of these, received their hypostasis together with, and from these.

" It is therefore necessary to believe in ancient men, who being the progeny of the Gods as they themselves assert, must have a clear know ledge of their parents ; for it is impossible not to believe in the children of the (iods, though they should speak without probable arguments and necessary demonstrations." We may collect from this, that he who simply believes in things which seern diffi cult to be known, and which are of a dubious nature, runs in the paths of abundance, recurring to divine knowledge and deific intelligence, through which all things become apparent and known. For all things are contained in the d'ods. But that which antecedently comprehends all things, is likewise able to fill other things with the knowledge of itself. Hence, TirnaMis here sends us to theologists, and to the generation of the Cods celebrated by them, \\lio therefore are they, and what is their knowledge? They indeed are the progeny of the Gods, and clearly know their progenitors ; being the progeny and children of t lie Gods, as preserving the J<>rm of their presiding deity according lo the present life. ' For Apolloniacal souls, in consequence of choosing a prophetic or telestic life, are called the children and progeny of Apollo; children indeed, so far as they are

1 For a most ample and beautiful account of these heroic souls \>y Proclus, see the Additional notes lo my translation of the Crni\!n« of i'Uto. Tim. Plat. VOL. II. 2 Q 300 PROCLUS ON THE [DOOK i*. souls pertain ng to this God, and adapted to this series; but progeny because tliey demonstrate their present life to be conformable to these characteristic* of the God. All souls therefore, are the children of the Gods; hut all do not know (heir presiding God. Such however, as have this knowledge and choose a similar life, are called the children and progeny1 of the Gods. Hence Plato adds, " as thei/ say ;n for they unfold the order from \vhich they came. Thus the Sibyl * as soon as she was born, tittered oracles ; and Hercules appeared at his birth with demiurgic symbols. But souls of this kind convert themselves to their progenitors, ami are filled from them \\ith deitic knowledge. Their knowledge however is enthusiastic, l>eing conjoined to deity through divine light, and exempt from all other knowledge, both that which is probable, and that \\hieh is demon strative. For the former is conversant with nature, and the universal in particu lars; but the latter with an incorporeal essence, and the objects of science. Divinely inspired knowledge however, alone, is conjoined with the Gods them selves.

" But as they declare that their narrations arc about a flairs, to wliicli they are naturally allied, it is proper that complying with the law we should assent to their tradition. Jx-t therefore, the generation of these Gods according to them, be admitted, and said by us to be this." From these v. ords, he who considers them accurately may assume many things, such as that divinely- inspired knowledge is perfected through familiarity with and alliance to the Gods. For the sun is seen through solar-form liirht, and divinity Incomes apparent through divine illumination. It may likewise be inferred that the divine law defines the orders of the Gods which the divinelyinspired conceptions of the ancients unfold, according to which also souls ener gizing, though not enthusiastically, are persuaded by those that enthusiastically energi/e. Complying with this law, Tima-us in the beginning of this dialogue says, that he shall invoke the Gods and Goddesses. From these words also we may infer, that all the kingdoms both in the heavens and the sublunary region, are 1 Eyyo»-oi is oniitlcd in the original. 1 This is doubtless the Sibjl of uhoru 1'rotlui also observes (in these Commentaries, p. 325.)" that proceeding into lij;ht, she knew her o\vn order, arid manifested that she came from the Gods, sa>ing, I am the medium between Gods and men." *tft yap ret ii/5i/XAa irpoi\0ovaa cit $ut, «rui rtjv ra^y cavnyt, iot wi it. Otvv >j«i Jti'jjXwuK, ci/u b' cyw /Jtfftj rt Qfuv tifovaa fitOT] rt avflpviuv.

adorned and distributed in order, according to the first and intellectual principle* ; and Chat all of thorn are everywhere according to the analogous. Likewise that the order of tilings precedes our conceptions. And such like dogmas indeed may be assumed from the words before us. liut it is Pythagoric to follow the Orphic genealogies. For the science concerning the Gods proceeded from the Orphic tradition through Pythagoras, to the Greek*, as Pythagoras himself says in THF. SACRED DISCOURSK. THE theory of the sublunar}' is immediately connected with that of the celestial Gods ; and in consequence of being suspended from it, possesses the perfect and Mie scientific. For the generation-producing choir of God.s, follows the Gods in the heavens, and in imitation of the celestial circle, convolves also the circle in generation. For secondary follow the natures prior to them, according to an in divisible and united progression. Because however, the divinities that govern generation, subsist immediately from the celestial Gods, on this account also they are converted to them according to one undisjoined union ; just as the celestial are converted to the supercelestial deities, from whom they were proximately ge nerated ; but the supercelestial to the intellectual, by whom they were adorned and di>tributed ; and again the intellectual to the intelligible Gods, from whom they were ineffably unfolded into light, and who indescribably and occultly com prehend all things.

Of the whole of this truly golden chain therefore, the summit is indeed the genus of the intelligible Gods, but the end is that of the sublunary deities, who govern1 generation in an umVgotten, and nature in a supernatural manner, to which the demiurgic intellect now gives subsistence; the dominion of the Gods extending Kiipernally from the heavens as far as to the last of things. Of these sublunary deities however, of whom it is proposed by us to sj>eak, it is necessary to observe in the first place, that all of them preserve the generative and perfective energy of their generating cause, and also his demiurgic and stable productive power. They likewise receive measures, boundaries, and order from their father. And such things as he governs extmptly and totally, they being divided accord- 1 For twtwoptvovrvr, it is necessary to read txirpoftvotrur. BOOK v.] TINLEUS OF PLATO. ins: to allotments, fabricate, generate, and perfect. Some of them also are proxi mate to the celestial Gods; Imt others proceed to a greater distance from them. Hence, some preserve the idea of these. Gods, so far as it can be preserved in the sublunary order; but others are established according to their appropriate powerFor of every order, the summit is analogous to the order prior to it. Thus the summit of inielligibles is unity; of intellectuals is intelligible; of the supermun dane order, is intellectual ; and of the mundane order, supermundane. And some of the sublunary Gods indeed, are in a greater degree united to the demiurgic mo nad ; but others are more distant from it. Hence, some bring analogous to it, an* the leaders of the whole of this series; but others have a more partial similitude to it. For the father established in every order powers analogous to him in their arrangement; since in all the divine orders a certain cause presubbists analogous to the good.*

Conformably to these causes which are thus analogous to the ineffable principle of things, and which with reference to it are called monads, the sublunary Gods proceed and adorn and distribute generation in a becoming manner. And some indeed give completion to this, but others to some other will of their father. For some complete his connective, others his prolific, others his motive, others his guardian will, and others, some other will of the Demiurgiis pertaining to the wholes in the sublunary region. And some of them have dominion over souls, others over da-mons, and others over Gods. All of them however are intellectual according to essence, but mundane according to allotment. They are also per fective and powerful, governing generation in an unbegotten manner, beings de prived of intellect, intellectually, and inanimate natures, vitally. For they adorn all things according to their own essence, and not according to the iml>ecility of the recipients. But Plato is evidently of opinion that these Gods use certain other bodies more simple and perpetual than these elements by saying, that they appear when they please, and become visible to us. That he likewise gives them souls is manifest, from his saying that every mundane God is conjoined to bodies through soul. For lie then first called the world itself a God, when he had esta blished a soul in it. And again, that he suspends intellects from them, through which their souls are intellectual and are immediately converted to the Dcmiurgus, is evident from the speech of the Demiurgus to them.*

If likewise it is requisite that the whole world should be perfect, it is necessary that together with the divine genera we should conceive that the da-moniacal ' In what immediately follows tirro, the tent is so corrupt as to I* unintelligible. * Here alto in ibc two line* that immediately follow, the text is so corrupt as to be incapable of emendation. 310 PROCLUS ON THE [BOOK r. order was generated prior to our souls, (which Plato shortly after constitutes,) and which receives a triple division, vi/. into angels, daemons proj>erly so called, and heroes. For the whole of tins order tills up the middle space between Gods ami men; because there is an all-perfect separation or interval between our con cerns, and those of the Cods. I -'or the latter are eternal, but the former are frail and mortal. And the former indeed are satisfied with the enjoyment of intellect in energy partially ; but the latter ascend into total intellects themselves. On this account, there is a triad which conjoins our concerns with the Cods, and which proceeds analogous to the time principal causes of things; though Plato is accustomed to call the whole of this triad da-moniacal. For the angelic i.s an .logons to being, or the intelligible, which is fii.st unfolded into light from the ineffable and occult fountain of beings. Hence also, it unfolds the Cods them selves, and announces that which is occult in their essence.

JJut the demoniacal is analogous to infinite life. On which account it proceeds every where, accord ing to many orders, and is of a multiform nature. And the heroic is analogous to intellect and conversion. Hence also, it is the inspeetive guardian of purifica tion, and is the supplier of a magnificent and elevated ' life. Farther still, the aiiii'elie indeed proceeds according to the intellectual life of the Demiurgus. Hence it also is essentially intellectual, and interprets and transmits a divine in tellect to secondary natures. J5nt the demoniacal proceeds according to the demiurgic providence of wholes, governs nature, and rightly gi\es completion to the order of the whole world. And the heroic again, proceeds according to the ronvertive providence of all these. Hence, this genus likewise, is elevated, raises souls on high, and is the cause of a grand and vigorous energy.

Such therefore, bring the nature of these triple genera, they are sus|>ciulcd from the Cods; some indeed from (lie celestial Gods, but others from the divinities «ho are the insjM-ctive guardians of generation. And about every Cod their is an appropriate number of angels, heroes, and da-mous. For every God in the leader of a multitude which receives his characteristic form. Hence of the celestial Cods, the angels, da-mons, and heroes are celestial; but of the fabricators of ge neration, they have a generation-producing characteristic. Of the elevating Gods, they have an elevating property; but of the demiurgic, a demiurgic ; of the \i\ifie, a vivific property; and so of the rest. And again, among the elevating Gods, of those that are of a Saturnian characterise, the angels, daemons, and heroes are Saturnian; but of those that are Solar, they are Solar. Among the vivitic Gods likewise, of those that are Lunar, the mini>trant powers are Lunar; but of 1 I or i; 4"\'li in lliii pl,icf, it is itcv< isiiry t<> rtJil i'v')\i/'« the Aphrodisiacal or those that have the characteristic of Venus, they are Aphro disiacal. For they hear the names of the Gods from whom they are suspended, as beinu in connected continuity with them, and receiving one and the same idea with an appropriate subjection. IS'or is this wonderful, since partial souls also, when they know their patron and leading Gods, call themselves l>y their names.

Or whence were the Esculapiuses, the Bacchuses, and the Dioscuri denominated [whoheingmenof an heroic character, took the names of the deities from whom they descended?'] As therefore of the celestial, so likewise of the Gods who are the fabricators of generation, it is necessary to survey about each of them, a co-ordi nate angelical, demoniacal, ami heroical multitude; and to admit that the number suspended from them retains the appellation of its producing monad. Hence there' is a celestial God, angel, and hero; and the like is also true of the earth.* In a simi lar manner we must say that Ocean and Tethys proceed into all the orders ; and conformably to this the other Gods. For there is likewise a Jovian, a Junonian, and a Saturnian multitude, which is called by the same appellation of life. ]\or is there any absurdity, in giving the name of man, both to the intelligible and the sensible man ; though in these, there is a much greater separation and interval.1 And thus much in common concerning the Gods and dannons who are the fabricators of generation, in order that we may survey the discussion about da-mons conjoined at the same time with that of the Gods. For Plato comprehends both these genera through the same names; and it seems that through this cause, he calls the same powers da-mons and Gods, in order that we may umler>tand that the demoniacal genus is at the same time co-suspended from these Gods, and may adapt names to them as to Gods. He likewise docs the same thing elsewhere, indicating the every-where extended nature of the theory, and the eye of science contemplating all things at once, and in uninterrupted connexion.

Again however, it is evident that we should preserve the specific separation of these genera ; surveying indeed, every genesiurgic God, according to goodness itself, and this surrounded with intellect, soul, and a divine body; a certain portion of each of which, is imparted by these Gods to sublunary natures. And in this the sublunary, are more redundant than the celestial Gods. We must also survey every [rational] dumion, as more excellent than our souls, and as having an intcl- 1 Some of the moiirrm, from being profoundly ignorant of this circumstance, have stupidly supposed that the Gods of the ancients were nothing more than dead oicn deified ; taking for their guide* oo this important subject, mere historians, philologists, and rhetorician), instead of philosophers. 1 For tin rijt, it is necessary to read ciri yi>i. lectual soul, and an ethereal vehicle ; since a certain thing of this kind, is, as Plato says, suspended from the human soul. " The Demiurgus therefore, says i he, caused the soul to ascend into its veliicle." For it is necessary th:ii every .soul prior to mortal bodies, sliould use certain perpetual easily-moved, and orbi cular bodie**, as possessing essentially a motive power, lint we have In-fore spoken concerning irrational daemons, and shown what Gods ought to IK- conceived to In- the makers of them ; since w ith respect to du'inons that use rational souls, it is evident that the Demiurgus must be considered as the cause of these.