T h e T h e o l o g
y o f P l a t o
b y P
r o c l u s
T H E I N T E L L I G I
B L E
A N D
I N T E L L E C T U A L
G O D S
The Gods who connectedly contain life, being the middle of the
intelligible and intellectual Gods are called intelligible and at the same
time intellectual
Let the discussion, therefore, of
the intelligible Gods, unfolding the mystic doctrine of Plato concerning
them be here terminated by us. But it entirely follows in the next place,
that we should consider after the same manner the narration concerning
the intellectual Gods. Since, however, of intellectuals some are both intelligible
and intellectual, viz. such as according to the Oracle perceiving intellectually
are at the same time intellectually perceived; but others are intellectual
only; - this being the case, beginning from those that are intellectual
and at the same time intelligible, we will in the first place determine
what pertains to them in common, from which we shall render the doctrine
concerning each order of them more perspicuous.
Intelligible Gods
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Intelligible and at the same time Intellectual
Gods
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Intellectual Gods
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Again, therefore, let us recall to
our memory those things which we a little before demonstrated, viz. that
there are three total monads which are entirely beyond the Gods that are
divided according to parts, viz. essence, life and intellect. And these
prior to the partial participate of the superessential unities. Essence,
however, is exempt from the rest. Life is allotted the middle order. But
intellect converts the end of this triad to the beginning. And all these
are indeed intelligibly in essence; but intelligibly and intellectually
in life; and intellectually in intellect.
essence
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Intelligible Gods
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life
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Intelligible and at the same time Intellectual
Gods
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intelect
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Intellectual Gods
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And as secondary natures always participate
of the natures placed above them, but these prior to participation pre-subsist
themselves by themselves; and as in each order there are these three things,
the cause of abiding, the cause of proceeding, and the cause of conversion,
though intellect is more formalized according to conversion, but life according
to progression, and essence according to permanency; - this being the case,
it is certainly necessary that the first intellectual Gods being essentialized
according to life should conjoin imparticipable intellect, and the intelligible
genus of Gods, and that they should uniformly connect the various progressions
of secondary, but unfold and expand the stable hyparxis of precedaneous
causes.
For imparticipable life is a thing
of this kind, circumscribing that which is primarily being and intellect,
and participating indeed of being, but participated by intellect.
But this is the same thing as to
assert that intelligence is filled indeed from the intelligible, but fills
intellect from itself. For being is the intelligible, but life is intelligence.
And being indeed is characterized according to a divine hyparxis; but life
according to power; and intellect according to intelligible intellect.
For as being is to hyparxis, so is intellect to being. And as intelligible
power is to each of the extremes, so is life to the intelligible and to
intellect. And as power is generated from the one and hyparxis, but constitutes
in conjunction with The One the nature of being, so life proceeds indeed
from being, and gives subsistence to a power different from that which
is in being.
As also The One Itself which exists
prior to being, imparts to being from itself a second unity, so likewise
life being allotted an hypostasis prior to intellect, generates intellectual
life. For true being and the intelligible which precede the rest, supply
both life and intellect with union. Imparticipable life, therefore, but
which participates of the intelligible monads is the second after being,
is generative of imparticipable intellect, and giving completion to this
medium, and containing the bond of intelligibles and intellectuals, is
illuminated by Gods who are allotted a union secondary to the occult subsistence
of intelligibles, but preceding according to cause the separation of intellectual
natures.
For the unical, indivisible, simple,
and primary natures of intelligibles, subsides through the medium of these
Gods into multitude and separation, and the inexplicable evolution of the
divine orders. Whence also, I think, the Gods who connectedly contain life
which is infinite, being the middle of the intelligible and intellectual
Gods, and carried in the divisions of themselves as in a vehicle, are called
intelligible and at the same time intellectual; being filled indeed, from
the first intelligibles, but filling the intellectual Gods. For we call
the intelligible Gods intelligible, not as co-ordinate with intellect.
For the intelligible which is in intellect is one thing, and that which
produces the intellectual Gods another: and we denominate the Gods that
subsist according to life intelligible and at the same time intellectual,
not as giving completion to intellect, nor as being established according
to intellectual intelligence, and imparting to intellect the power of intellectual
perception, but to the intelligible the power of being intellectually perceived,
but we give them this appellation, as deriving their subsistence from the
intelligible monads, but generating all the intellectual hebdomads. And
because they are illuminated indeed with intelligible life, but subsist
prior to intellectuals, according to a generative cause, we think fit to
denominate them in common, connecting their names from the extremes, in
the same manner as they also are allotted a peculiarity collective of wholes
in the divine orders.
The intelligible and at the same time intellectual Gods
subsist triadically
It is evident, therefore, that they
subsist according to this medium, and that they are proximate to the intelligible
Gods, who are both monadic and triadic. For the intelligible triads, with
reference indeed to the highest union and which is exempt from all things,
are triads; but with reference to the divided essence of triads, they are
monads, unfolding into light from themselves total triads. Since intelligibles,
therefore, in their triadic progression, do not depart from a unical hyparxis,
the intelligible and at the same time intellectual Gods subsist triadically,
exhibiting in themselves the separation of the monads, and through divine
difference, proceeding into multitude, and a variety of powers and essences.
For the natures which subsist more remote from the one principle [of all
things,] are more multiplied than the natures which are prior to them;
and are diminished indeed in powers, and the comprehensions of secondary
natures, but are divided into more numbers, and such as are more distant
from the monad.
They likewise relinquish the union
which is the cause of primarily efficient natures, and variety is assumed
by them in exchange for the occult hyparxis of those primary essences.
According to this reasoning, therefore, the intelligible and intellectual
separation is greater than the separation which is only intelligible. And
of these again, the partial orders are allotted a much greater division,
so as to unfold to us a multitude of Gods which cannot be comprehended
in the numbers within the decad. Their peculiarities also are indescribable,
and inexplicable by our conceptions, and are manifest only to the Gods
themselves, and to the causes of them. Such, therefore, are the intelligible
and intellectual Gods, and such is the peculiarity which they are allotted,
a peculiarity connective of extremes, and which unfolds into light precedaneous,
but converts secondary natures.
For they intellectually perceive
the Gods prior to them, but are objects of intellection to the Gods posterior
to them. Hence also Timaeus establishes all-perfect animal to be the most
beautiful of intelligibles, because there are intelligibles posterior to
it, which it surpasses in beauty, as being superior to them, and because
it is the boundary of the first intelligibles, the natures posterior to
it subsisting intellectually. According to this reasoning, therefore, the
first intellectual Gods are also intelligible; and we do not, deriving
these things from a foreign source, ascribe them to Plato, but they are
asserted by us in consequence of receiving auxiliaries from him. This,
however, will be more manifest through what follows.
Life is primarily in intelligibles; but secondarily in
intelligibles and intellectuals; and in a third degree in intellectuals
In the next place, therefore, we shall
discuss the manner in which the Gods who illuminate the breadth of imparticipable
life proceed from the intelligible Gods. Since then the intelligible Gods
establish in themselves uniformly things multiplied, occultly such as are
divided, and according to a certain admirable transcendency of simplicity,
the various genera of beings,- hence the first intellectual Gods, unfolding
their indistinct union, and the unknown nature of their hypostasis, and
being filled through intelligible power and essential life with the prolific
abundance of wholes, are allotted a kingdom which ranks as the second after
them.
And they always indeed produce, perfect,
and connect themselves, but receive from the intelligible Gods an occult
generation; from intelligible power indeed, receiving a peculiarity generative
of all things; but from intelligible life which pre-exists according to
cause in the intelligible, receiving the nature which is spread under them.
For life is primarily indeed in intelligibles;
but secondarily in intelligibles and intellectuals; and in a third degree
in intellectuals; existing indeed according to cause in the first, but
according to essence in the second, and according to participation in the
last of these.
Intelligible Gods
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life is primarily
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existing indeed according to cause
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Intelligible and Intellectual Gods
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life is secondarily
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existing according to essence
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Intellectual Gods
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life is in a third degree
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existing according to participation
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The first intellectual, therefore,
proceed from the intelligible Gods, multiplying indeed their union, and
their unical powers, unfolding their occult hyparxis, and through prolific,
connective, and perfective causes assimilating themselves to the essential,
entire, and all-perfect transcendencies of intelligibles.
For in intelligibles there were three
primarily effective powers; one indeed constituting the essence of wholes;
another measuring things which are multiplied; and another being productive
of the forms of all generated natures.
Intelligible Gods
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the power constituting the essence of wholes
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the power measuring things which are multiplied
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the power productive of the forms of all generated natures
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The three primarily effective powers of intelligibles
The intelligible and at the same time intellectual Gods
are partly intelligible and partly intellectual
And conformably to these, the intelligible
and intellectual powers subsist; one indeed, by its very essence producing
the life of secondary natures, according to a certain intelligible comprehension;
but another being connective of every thing which is divided, and imparting
by illumination the intelligible measure to those natures that relinquish
the one union [of all things;] and another supplying all things with figure,
and form and perfection.
The intelligible and intellectual
orders of the Gods, therefore, are generated according to all the intelligible
causes. From power indeed, being allotted the peculiarity of progression;
but from life receiving the portion of being which is suspended from them.
For life is conjoined with power; since life is of itself infinite, all
motion having infinity consubsistent with its nature, and the power of
infinity, is generative of the whole of things.
But from the triadic hypostasis of
intelligibles, they receive a distribution into first, middle and last.
For it is necessary that all things should be detained by a triadic progression,
and that this should be the case prior to all [other] things with the intelligible
and at the same time intellectual genera of Gods. For because they subsist
as the middle of wholes, and give completion to the bond of the first orders,
according to their summit indeed, they are assimilated to intelligibles,
but according to their extremity, to intellectuals. And they are partly
indeed intelligible, and partly intellectual.
For everywhere the progressions of
the divine genera are effected through continued similitude. And the first
of subordinate are united to the ends of pre-existent causes. As however,
the first and the last in the middle of wholes are both intelligible and
intellectual, it is necessary there should be a connective medium of these,
according to which medium the peculiarity of these Gods is principally
apparent.
For that which is intelligible and
at the same time intellectual, in one part indeed is more abundant than,
but in another equally communicates with both these. From these things,
therefore, the continuity of the progression of the divine orders appears
to be admirable. For the extremity of intelligibles indeed was intellectual,
yet as in intelligibles. But the summit of intelligibles and at the same
time intellectuals, is intelligible indeed, yet it possesses this peculiarity
vitally. And again, the end of intelligibles and at the same time intellectuals,
is intellectual, but it is vitally so. But the beginning of intellectuals,
is intelligible, and presides over the intellectual Gods, yet it has the
intelligible intellectually.
intelligible
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Intelligible Gods
|
|
intellectual
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intelligible
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Intelligible and Intellectual Gods
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|
intellectual
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intelligible
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Intellectual Gods
|
|
intellectual
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And thus all the divine genera are
allotted an indissoluble connexion and communion, an admirable friendship,
and well- ordered diminution, and a transcendency, partly co-ordinate and
partly exempt. That which proceeds too, is always in continuity with its
producing cause; and secondary natures together with a firm establishment
in their causes, make a progression from them. There is likewise one series
and alliance of all things; secondary natures always subsisting from those
prior to them, through similitude. After what manner, therefore, the intelligible
and at the same time intellectual Gods, unfold themselves into light from
the intelligible Gods, may through these things be recollected.
They are likewise divided triply, because in these all
things, viz. essence, life, and intellect, are vitally, in the same manner
as they are intelligibly in the Gods prior to them, and intellectually
in the Gods that derive their subsistence from these
In the next place, let us show how
they are divided in their progressions, and what difference the triads
of these Gods are allotted with respect to the intelligible triads. These
Gods, therefore, are also divided triply, after the above mentioned manner;
being conjoined indeed to the intelligible, through their summit; but to
the intellectual through their end; and through the middle bond of the
extremes, being allotted the peculiarity of each equally, and extending
to both the intelligible and intellectual genera of Gods, as the centre
of these twofold orders, uniformly containing the communion of wholes.
They are likewise divided triply, because in these all things, viz. essence,
life, and intellect, are vitally, in the same manner as they are intelligibly
in the Gods prior to them, and intellectually in the Gods that derive their
subsistence from these. And essence indeed is the intelligible of life;
but life is the middle and at the same time the peculiarity of this order;
and intellect is the extremity, and that which is proximately carried in
intellectuals as in a vehicle.
essence
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are intelligibly in the Intelligible Gods
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life
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intellect
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essence
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are vitally in the
Intelligible and Intellectual Gods
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life
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intellect
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essence
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are intellectually in the Intellectual Gods
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life
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intellect
|
All things therefore subsisting in
these Gods, there will be a division of them into first, middle, and last
genera. And in the third place, they are divided triply, because it is
necessary that life should abide, proceed, and be converted to its principles;
since of beings, the first triad was said to establish all things, and
prior to other things the second triad. Eternity, therefore, abides stably
in the first triad. But the triad posterior to this, is the supplier to
wholes [and therefore to all things,] of progression, motion, and life
according to energy. And the third triad is the supplier of conversion
to the one, and of perfection which convolves all secondary natures to
their principles.
the first triad
|
is said to establish all things, and prior to other things the second
triad |
the second triad
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is the supplier to wholes [and therefore to all things,] of progression,
motion, and life according to energy |
the third triad
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is the supplier of conversion to the one, and of perfection which convolves
all secondary natures to their principles |
Hence it is necessary that the intelligible
and at the same time intellectual Gods, should primarily participate of
these three powers, and should abide indeed in the summit of themselves;
but proceeding from thence, and extending themselves to all things, should
again be converted to the intelligible place of survey, and conjoin to
the beginning of their generation the end of their whole progression.
The intelligible and at the same time intellectual Gods
are triply divided
The intelligible and at the same time
intellectual Gods therefore are, as I have said, triply divided.
And essence indeed is that which
ranks as first in them, but life is the middle, and intellect the extremity
of them. Since however, each of these three is perfect, and participates
of the intelligible monads, I mean of the essence which is there, of intelligible
life, and of intelligible intellect, they are tripled according to the
participation of primarily efficient causes. And the intelligible of life
indeed possesses essence, intellect, and life intelligibly; but the intelligible
and intellectual of it, possesses essence, life and intellect, intelligibly
and at the same time intellectually; and the intellectual of it possesses
these intellectually and intelligibly.
the intelligible of life
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possesses essence, intellect, and life intelligibly |
the intelligible and intellectual of life
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possesses essence, life and intellect, intelligibly and at the same
time intellectually |
the intellectual of life
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possesses essence, intellect, and life intellectually and intelligibly |
And every where indeed, there is a
triad in each of the sections, but in conjunction with an appropriate peculiarity.
Hence three intelligible and at the same time intellectual triads present
themselves to our view, which are indeed illuminated by the divine unities,
but each of them contains an all-various multitude.
For since in intelligibles, there
was an all-powerful and all-perfect multitude, how is it possible that
this multitude should not in a much greater degree, be evolved and multiplied,
in the Gods secondary to the intelligible order, according to the prolific
cause of them?
Each triad therefore comprehends
in itself a multitude of powers, and a variety of forms, producing intelligible
multitude into energy, and unfolding into light the generative infinity
of intelligibles. And we indeed, being impelled from the participants,
discover the peculiarity of the participated superessential Gods.
But according to the order of things,
the intelligible and intellectual monads generate about themselves essences,
and all lives, and the intellectual genera. And through these, they unfold
the unknown transcendency of themselves preserving by itself the pre-existent
cause of the whole of things. There are however, as we have said, three
intelligible triads. And there are also three triads posterior to these,
which appear to be tripled from them, according to their prolific perfection.
In the intelligible and at the same time intellectual
order, each triad has essence, life and intellect
But it is necessary that the peculiarity
of the intelligible, and also of the intelligible and at the same time
intellectual triad, should be defined according to another mode. For in
the intelligible order indeed, each triad had only the third part of being;
for it consisted of bound, and infinity, and from both these. But this
was essence indeed in the first triad, intelligible life in the second,
and intelligible intellect in the third. The natures however prior to these
were unities and superessential powers, which give completion to the whole
triads.
But in the intelligible and at the
same time intellectual order, each triad has essence, life and intellect;
one indeed intelligibly and at the same time intellectually, but more intelligibly,
so far as it is in continuity with the first intelligibles; but another
intellectually and intelligibly, but more intellectually, because it is
proximately carried in intellectuals; and another according to an equal
part, as it comprehends in itself both the peculiarities.
the first triad
|
has essence, life and intellect; intelligibly and at the same time
intellectually, but more intelligibly, so far as it is in continuity with
the first intelligibles |
the second triad
|
has essence, life and intellect; according to an equal part, as it
comprehends in itself both the peculiarities |
the third triad
|
has essence, life and intellect; intellectually and intelligibly, but
more intellectually, because it is proximately carried in intellectuals |
In the intelligible and at the same time intellectual order,
each triad has essence, life and intellect
Hence the first triad, that we may
speak of each, was in intelligibles, bound, infinity, and essence; for
essence was that which was primarily mixed.
But here the first triad is essence,
life and intellect, with appropriate unities. For essence is suspended
from the first deity [of this triad,] life from the second, and intellect
from the third. And these three superessential monads, unfold the monads
of the first triad.
But again, the second triad after
this, was in the intelligible order, a superessential unity, power, and
intelligible and occult life. Here however, essence, life and intellect
are all vital, and are suspended from the Gods who contain the one bond
of the whole of this order.
For as the first unities were allotted
a power unific of the middle genera, so the second unities after them,
exhibit the connective peculiarity of primarily efficient causes.
After these therefore, succeeds the
third triad, which in the intelligible order indeed was unity, power, and
intelligible intellect; but here it consists of three superessential Gods,
who close the termination of the intelligible and at the same time intellectual
Gods, and begird all things intellectually, I mean essence, life and intellect.
They are likewise the suppliers of
divine perfection, imitating the all-perfect intelligible triad, just as
the connectedly containing Gods imitate the intelligible measure, and the
Gods prior to these, the generative cause of intelligibles. The three intelligible
therefore, and at the same time intellectual triads, are thus generated,
and are allotted such a difference as this, with respect to the intelligible
triads.
There are twelve leaders who preside over the whole [of
mundane concerns,] and who conduct all the mundane Gods, and all the herds
of daemons, and convert them to the intelligible nature
Again however, returning to Plato,
let us accord with him, and exhibit the science which pre-exists with him
concerning each of these triads. And in the first place, let us assume
what is written in the Phaedrus, and survey from the words themselves of
Socrates, how he unfolds to us the whole of the orderly distinction of
these triads, and the differences which it contains.
In the Phaedrus therefore, there
are said to be twelve leaders who preside over the whole [of mundane concerns,]
and who conduct all the mundane Gods, and all the herds of daemons, and
convert them to the intelligible nature. It is also said that Jupiter is
the leader of all these twelve Gods, that he drives a winged chariot, adorns
and takes care of all things, and brings all the army of Gods that follow
him, first indeed to the place of survey within the heaven, and to the
blessed spectacles, and discursive energies of the intelligibles which
are there.
But in the next place Jupiter brings
them to the subcelestial arch which proximately begirds the heaven, and
is contained in it, and after this to the heaven itself, and the back of
heaven; where also divine souls stand, and being borne along together with
the heaven, survey all the essence that is beyond it.
Socrates further adds, that prior
to the heaven there is what is called the supercelestial place, in which
true and real essence, the plain of truth, the kingdom of Adrastia, and
the divine choir of virtues subsist, and that souls being nourished through
the intellection of these monads, are happily affected, following [in their
contemplation] the circulation of the heaven.
supercelestial place
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heaven
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subcelestial arch
|
These things therefore, are asserted
in the Phaedrus, Socrates being clearly inspired by divinity, and discussing
mystic concerns. It is necessary however, prior to other things, to consider
what the heaven is of which Socrates speaks, and in what order of beings
it is established. For having discovered this, we may also survey the subcelestial
arch, and the supercelestial place. For each of these is assumed according
to habitude towards the heaven; the one indeed being primarily placed above
it, but the other being primarily arranged under it.
The Theology of Plato
Proclus
Excepts from Book IV, chapters I to IV
Translated by Thomas Taylor
isbn 1 898910 07 3
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