Chapter III: Introduction (3)

With respect to the translation of the following work, On the Theology of Plato, I can only say that I have endeavoured to render it as faithful as possible, and to preserve the manner as well as the matter of the author; this being indispensably necessary, both from the importance of the subject, and the scientific accuracy of the reasoning with which it is discussed. I have added a seventh book in order to render the work complete; for without the developement of the mundane Gods, and the more excellent genera their perpetual attendants, it would obviously be incomplete. From the catalogue of the manuscripts in the late French king’s library, it is evident that Proclus had written a seventh book,[64] as some chapters of it are there said to be extant in that library. These I have endeavoured, but without success, to obtain. The want of this seventh book by Proclus, will doubtless be considered by all the friends of Greek literature, and particularly by all who are lovers of the doctrines of Plato, as a loss of no common magnitude. It is, however, a fortunate circumstance, that in the composition of the seventh book I have been able to supply the deficiency arising from the want of that which was written by Proclus, in a great measure from other works of Proclus himself, and particularly from his very elegant and scientific commentaries on the Timæus of Plato. So that I trust the loss is in some measure supplied; though I am sensible, very inadequately, could it be compared with the book which was written by a man of such gigantic powers of mind as Proclus, and who had also sources of information on the subject, which at the present period, it is impossible to obtain.

A translation of the Elements of Theology is added in order to render the treatise On the Theology of Plato, more complete, and to assist the reader who wishes to penetrate the depths of that most abstruse and sublime work; for the former elucidates, and is elucidated by the latter.

In translating the treatise of Proclus On Providence and Fate, I had great difficulties to encounter, as the original Greek is lost, and nothing but a Latin translation, which Fabricius observes, is _all but barbarous_, remains. If the reader compares that translation with mine, he will at once acknowledge the truth of my remark. Indeed, _that_ translation is in some parts so barbarous, that nothing but an intimate acquaintance with the writings of Proclus, and the philosophy of Plato could enable any one to render them intelligible in another language. The same observation is partially applicable to the translation of the Extracts from two other treatises of Proclus.

The Greek text of Proclus abounds with errors, so that the emendations which I have made, and the deficiencies which I have supplied in this volume, amount to more than four hundred. And the Latin translation of Portus is so very faulty, as to be almost beyond example bad. Having discovered this to be the case, and having in so many places corrected the original, I scarcely think that any of my critical enemies will be hardy enough to say, that any part of this volume was translated from the Latin, where the Greek could be obtained. As I am conscious however, that in what is now offered to the public, I had no other view than to benefit those who are capable of being benefited by such sublime speculations; that wishing well to all mankind, and particularly to my country, I have laboured to disseminate the philosophy and theology of Plato, as highly favourable to the interests of piety and good government, and most hostile to lawless conduct and revolutionary principles; and that I have done my best to deserve the esteem of the wise and worthy part of mankind, I am wholly unconcerned as to the reception it may meet with from the malevolent, though I wish for the approbation of the candid critics of the day. For in all my labours I have invariably observed the following Pythagoric precept: “Do those things which you judge to be beautiful, though in doing them you should be without renown; for the rabble is a bad judge of a good thing.”[65]

CONTENTS

of

THE CHAPTERS OF BOOK I.

CHAPTER I.

The Preface, in which the scope of the treatise is unfolded,
together with the praise of Plato himself, and of those that
received the philosophy from him.

CHAPTER II.

What the mode of the discussion is in the present treatise, and
what preparation of the auditors of it is previously necessary.

CHAPTER III.

What a theologist is according to Plato, whence he begins, as far
as to what hypostases he ascends, and according to what power of
the soul he particularly energizes.

CHAPTER IV.

The theological types or forms according to all which Plato
disposes the doctrine concerning the Gods.

CHAPTER V.

What the dialogues are from which the theology of Plato may
especially be assumed; and to what orders of Gods each of these
dialogues refers us.

CHAPTER VI.

An objection against collecting the Platonic theology from many
dialogues, in consequence of its being partial, and distributed
into minute parts.

CHAPTER VII.

A solution of the before mentioned objection, referring to one
dialogue, the Parmenides, the whole truth concerning the Gods
according to Plato.

CHAPTER VIII.

An enumeration of the different opinions concerning the
Parmenides, and a division of the objections to them.

CHAPTER IX.

A confutation of those who assert that the Parmenides is a
logical dialogue, and who admit that the discussion in it is
argumentative, proceeding through subjects of opinion.

CHAPTER X.

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

CHAPTER XI.

Many demonstrations concerning the conclusions of the second
hypothesis, and of the division of it according to the divine
orders.

CHAPTER XII.

The intention of the hypotheses, demonstrating their connexion
with each other, and their consent with the things themselves.[66]

CHAPTER XIII.

What the common rules concerning the Gods are, which Plato
delivers in the Laws. And also concerning the hyparxis of the
Gods, their providence, and their immutable perfection.

CHAPTER XIV.

How the hyparxis of the Gods is delivered in the Laws, and through
what media the discourse recurs to the truly existing Gods.----How
the providence of the Gods is demonstrated in the Laws, and what
the mode of their providence is according to Plato.[67]

CHAPTER XV.

Through what arguments in the same treatise [the Laws] it is
demonstrated that the Gods provide [for all things,] immutably.

CHAPTER XVI.

What the axioms are concerning the Gods which are delivered in the
Republic, and what order they have with respect to each other.

CHAPTER XVII.

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

CHAPTER XVIII.

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

CHAPTER XIX.

What the simplicity is of the Gods; and how that which is simple
in them appears to be various in secondary natures.

CHAPTER XX.

What the truth is in the Gods; and whence falsehood is introduced
in the participations of the Gods by secondary natures.

CHAPTER XXI.

From the axioms in the Phædrus concerning every thing divine [it
follows] that every thing divine is beautiful, wise, and good.

CHAPTER XXII.

A discussion of the dogmas concerning the goodness [of the Gods,]
and an investigation of the elements of the good in the Philebus.

CHAPTER XXIII.

What the wisdom of the Gods is, and what elements of it may be
assumed from Plato.

CHAPTER XXIV.

Concerning divine beauty, and the elements of it, as delivered
by Plato.

CHAPTER XXV.

What the triad is which is conjoined with the good, the wise, and
the beautiful, and what auxiliaries to the theory of it, Plato
affords us.[68]

CHAPTER XXVI.

Concerning the axioms delivered in the Phædo,[69] respecting an
invisible nature. What the divine nature is. What the immortal,
and the intelligible[70] are; and what order these possess with
reference to each other.

CHAPTER XXVII.

What the uniform and indissoluble are, and how sameness of
subsistence [and the unbegotten are] to be assumed in divine
natures.

CHAPTER XXVIII.

How paternal, and how maternal causes are to be assumed in the
Gods.

CHAPTER XXIX.

Concerning divine names, and the rectitude of them as delivered in
the Cratylus.

CONTENTS OF THE CHAPTERS OF BOOK II.

CHAPTER I.

A method leading to the superessential principle of all things,
according to the intellectual conception of _the one_ and
multitude.

CHAPTER II.

A second method unfolding the hypostasis of _the one_, and
demonstrating it to be exempt from all corporeal and incorporeal
essences.

CHAPTER III.

Many arguments in confirmation of the same thing, and evincing the
irreprehensible hypothesis of _the one_.

CHAPTER IV.

A confutation of those who say that the first principle is not
according to Plato above intellect, and demonstrations from the
Republic, the Sophista, the Philebus, and the Parmenides, of the
superessential hypostasis[71] of _the one_.

CHAPTER V.

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

CHAPTER VI.

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

CHAPTER VII.

What the assertions are in the Republic concerning the first
principle, through its analogy to the sun; where also it is
shown, how it is celebrated as the good, and as the most splendid
of being. How the sun is the offspring of the good; and that
according to each order of divine natures, there is a monad
analogous to the first principle. And how the first principle is
the cause of all beings, and is itself prior to power and energy.

CHAPTER VIII.

What Plato in his Epistle to Dionysius says the first king is. And
admonitions, that the first God is discussed in that Epistle.

CHAPTER IX.

What the three conceptions are which are delivered [in that
Epistle] concerning the first king. How all things are about
him. How all things are for his sake. How he is the cause of all
beautiful things. What the order is of these conceptions. And from
what hypotheses they are assumed.

CHAPTER X.

How in the first hypothesis of the Parmenides, Plato delivers
the doctrine concerning _the one_, employing for this purpose
negations. And on what account the negations are such and so many.

CHAPTER XI.

How it is necessary to enter on the theory concerning _the one_,
through negations. And what disposition of the soul is most
adapted to discussions of this kind.

CHAPTER XII.

A celebration of _the one_, demonstrating through negative
conclusions that it is exempt from all the orders of beings,
according to the order delivered in the Parmenides.

CONTENTS OF THE CHAPTERS OF BOOK III.

CHAPTER I.

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

CHAPTER II.

That the multitude of unities according to which the Gods have
their hypostasis, subsists after _the one_.

CHAPTER III.

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

CHAPTER IV.

That all the unities are participable. And that there is only one
_truly_ superessential one; but that all the other unities are
participated by essences.[72]

CHAPTER V.

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

CHAPTER VI.

What the natures are which participate of the divine unities, and
what the order of them is with respect to each other. And that
being indeed, is the most ancient of these; life, the second;
intellect, the third; soul, the fourth; and body, the last. And
that there are also as many orders of the divine unities.[73]

CHAPTER VII.

A resumption of the doctrine concerning _the one_, and a
discussion of the biformed principles posterior to _the one_.

CHAPTER VIII.

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

CHAPTER IX.

What the third thing is which is produced from the two principles.
Why Socrates in the Philebus calls it that which is mixed. That it
is nothing else than that which is primarily being.[76] And how
this proceeds from the two principles, and from _the one_.

CHAPTER X.

How from images also, it may be inferred, that the first thing
which subsists from bound and infinity is being. How this may be
demonstrated. And how bound and infinity are twofold; one order
of these subsisting in being, but the other existing prior to
being.[77]

CHAPTER XI.

What the triad is, which Socrates in the Philebus says is inherent
in every thing that is mixed.[78]

CHAPTER XII.

Concerning the first intelligible triad in common; and how the
second triad proceeds analogous to this.[79]

CHAPTER XIII.

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

CHAPTER XIV.

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

CHAPTER XV.

How the intelligible triads are delivered in the Timæus. And many
admonitions concerning animal itself, [evincing] that it has the
third order in intelligibles.

CHAPTER XVI.

Many demonstrations that eternity subsists according to the middle
order of intelligibles.

CHAPTER XVII.

That the one in which eternity abides is the summit of
intelligibles.

CHAPTER XVIII.

Concerning all the intelligible orders in common, according
to the doctrine of Timæus. And a more accurate account of the
peculiarities in the intelligible triads.

CHAPTER XIX.

Concerning intelligible forms, and the doctrine unfolding the
peculiarity of them. How likewise they are four, and from what
causes they subsist.

CHAPTER XX.

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

CHAPTER XXI.

A summary account of what has been said concerning the
intelligible triads. And admonitions from Plato that it is
possible to divide them into father, power, and intellect.

CHAPTER XXII.

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

CHAPTER XXIII.

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

CHAPTER XXIV.

What the first intelligible triad is according to Parmenides.
Whence he begins, and how far he proceeds, teaching concerning it.

CHAPTER XXV.

What the second intelligible triad is. How it is delivered by
Parmenides in continuity with the triad prior to it. And how far
he produces the discourse concerning it.

CHAPTER XXVI.

What the third intelligible triad is. And how Parmenides unfolds
it through the third conclusion.

CHAPTER XXVII.

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

CHAPTER XXVIII.

A celebration of the intelligible Gods, unfolding at the same time
the union of intelligibles themselves with the good, and their
exempt hyparxis.

CONTENTS OF THE CHAPTERS OF BOOK IV.

CHAPTER I.

What the peculiarity is of the intelligible and intellectual Gods.
How they illuminate imparticipable life, and are in continuity
with the intelligible Gods.

CHAPTER II.

How the intelligible and intellectual Gods subsist from the
intelligible Gods. And how they communicate with the intelligible
Gods.

CHAPTER III.

What the division is of the intelligible and intellectual Gods
according to triads. And what the difference is of these triads
with respect to the intelligible triads.

CHAPTER IV.

How Socrates in the Phædrus leads us to this order of Gods.

CHAPTER V.

That it is not proper to understand the Heaven, and celestial
circulation [celebrated in the Phædrus] as pertaining to
sensibles; and many admonitions from the Platonic words
themselves, that these are to be referred to the first order of
Heaven.

CHAPTER VI.

That the supercelestial place is not simply intelligible; but
demonstrations from what is delivered about it [in the Phædrus,]
that it is allotted an intelligible order as in intellectuals.

CHAPTER VII.

That the subcelestial arch is the boundary of the intelligible and
intellectual Gods, evinced from the peculiarities of it.

CHAPTER VIII.

Why Plato characterizes this order of Gods from the middle which
it contains, and delivers the names of the extremes according to
the habitude to this middle.

CHAPTER IX.

That Plato delivers the same mode of ascent to the intelligible,
as is delivered by initiators into the mysteries.

CHAPTER X.

What the supercelestial place is. How it proceeds from the first
intelligibles. How it is supreme in intellectuals. And how Plato
demonstrates its prolific power.

CHAPTER XI.

How Plato has indicated the unknown peculiarity of the summit of
intelligibles and intellectuals, and why he celebrates it at one
and the same time affirmatively and negatively.

CHAPTER XII.

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

CHAPTER XIII.

What the things are which Plato affirms of the supercelestial
place, and from what intelligible peculiarities, he ascribes to it
affirmative signs.

CHAPTER XIV.

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

CHAPTER XV.

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

CHAPTER XVI.

Many admonitions that the supercelestial place is triadic. And
what the signs are of the three hypostases in it.

CHAPTER XVII.

Who Adrastia is. What the sacred law of Adrastia is. That she
ranks in the supercelestial place. And on what account she does so.

CHAPTER XVIII.

A summary account of what is said about the supercelestial place,
unfolding the peculiarities of it.

CHAPTER XIX.

Demonstrations that the connectedly-containing order is in the
intelligible and intellectual Gods. And that it is necessary there
should be three connective causes of wholes.

CHAPTER XX.

That according to Plato the celestial circulation is the same with
the connective order.

CHAPTER XXI.

How we may obtain auxiliaries from what is said by Plato of the
triadic division in the connective deity. And why he especially
venerates the union in this triad.

CHAPTER XXII.

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

CHAPTER XXIII.

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

CHAPTER XXIV.

Many admonitions that the peculiarity of the subcelestial arch is
perfective, from what Plato has delivered concerning it, and from
the souls that are elevated to it.

CHAPTER XXV.

What the triadic division is of the perfective order, which Plato
has delivered in the subcelestial arch.

CHAPTER XXVI.

What the elevation is of souls separate from bodies to the
intelligible and intellectual triads. What the most blessed
_telete_ is. What _muesis_, and _epopteia_ are. What the entire,
simple, and unmoved visions are. And what the end is of all this
elevation.

CHAPTER XXVII.

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

CHAPTER XXVIII.

How the intelligible and intellectual number proceeds from
intelligibles. And in what it differs from intelligible multitude.

CHAPTER XXIX.

How divine number adorns all beings. And what the powers in it are
which are symbolically delivered from the division of number.

CHAPTER XXX.

How Parmenides has delivered the feminine and generative
peculiarity [of first number] in what he says concerning number.

CHAPTER XXXI.

How we may discover in what is delivered concerning number, the
triadic division of the summit of intelligibles and intellectuals.

CHAPTER XXXII.

Whether it is proper to place number prior to animal itself, or in
animal itself, or posterior to it.

CHAPTER XXXIII.

Whence Parmenides begins to speak about number. How far he
proceeds in what he says about it. And how he unfolds the
different orders in it.

CHAPTER XXXIV.

What the unknown is in divine numbers. What the generative is in
them. And admonitions of these things from what is elsewhere said
by Plato concerning numbers.

CHAPTER XXXV.

How Parmenides delivers the middle order of intelligibles and
intellectuals through _the one_, _whole_, and _finite_. And what
the peculiarities are of these.

CHAPTER XXXVI.

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

CHAPTER XXXVII.

How Parmenides delivers the third order of intelligibles and
intellectuals. And how he unfolds the perfective peculiarity, and
triadic division of it.

CHAPTER XXXVIII.

An admonition what the union is of the three intelligible and
intellectual triads, from the conclusions of Parmenides.

CHAPTER XXXIX.

How many theological dogmas we may assume, through the order
of the conclusions delivered by Parmenides in his discourse
concerning the intelligible and intellectual Gods.

CONTENTS OF THE CHAPTERS OF BOOK V.

CHAPTER I.

How the intellectual orders proceed from the intelligible and
intellectual Gods. And according to what peculiarities they
subsist.

CHAPTER II.

What the division is of the intellectual Gods. And the progression
according to hebdomads in this order of Gods.

CHAPTER III.

Who the three intellectual fathers are according to Plato. What
the three undefiled monads are. And who the seventh deity is, that
is co-arranged with the two triads.

CHAPTER IV.

How from the writings of Plato, the procession of the intellectual
Gods into seven hebdomads may be collected by a reasoning process.

CHAPTER V.

Who the mighty Saturn is, according to the theology in the
Cratylus. And how he is in a certain respect intelligible, and
in a certain respect intellectual. In which also, the dogmas are
discussed concerning the union of intellect with the intelligible,
and its separation from it.

CHAPTER VI.

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

CHAPTER VII.

What the Saturnian life of souls is. And what peculiarities of
this circulation the Elean Guest delivers.

CHAPTER VIII.

How souls are said to be nourished by intelligibles. And what
the difference is of the nutriment derived from different
intelligibles.

CHAPTER IX.

What the orders are which the mighty Saturn causes to preside over
wholes. In which also, who the Saturnian intellect is that is
delivered in the Gorgias is unfolded.

CHAPTER X.

How this God [Saturn] is peculiarly called by theologists
insenescible, or free from old age. And how Plato has delivered
this peculiarity of him.

CHAPTER XI.

Who the vivific Goddess is. How she is the collector of the
Saturnian and Jovian kingdoms. And what orders she possesses
conjoined with both these kingdoms.

CHAPTER XII.

Who the third father in intellectuals is. How he proceeds from the
causes prior to him. And that he is the demiurgus of the universe.

CHAPTER XIII.

Demonstrations that the whole demiurgus of the universe, is the
third father of the intellectual Gods.

CHAPTER XIV.

An answer to those who say that there are three demiurgi according
to Plato, demonstrating through many arguments that the demiurgic
monad is arranged prior to the [demiurgic] triad, in the third
order of intellectuals.

CHAPTER XV.

That Timæus especially delivers the peculiarity of the demiurgus,
by calling him intellect. And that this pertains to the third of
the intellectual fathers.

CHAPTER XVI.

How according to another method it is requisite to discover the
peculiarity of the demiurgus. And how the demiurgus is called
in the Timæus effector and father. In which also, it is clearly
shown, where the paternal, where the paternal and at the same
time effective, where the effective and paternal, and where the
effective only are, according to Plato. And in short, in what
effector and father differ.

CHAPTER XVII.

How following Timæus, according to a third method, we may purify
our conceptions concerning the demiurgic monad.

CHAPTER XVIII.

A theological explanation of the speech of the demiurgus in the
Timæus, distinctly evolving our conceptions about the demiurgic
energy.

CHAPTER XIX.

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

CHAPTER XX.

A summary of all that is said about the demiurgus, following the
doctrine of Timæus.

CHAPTER XXI.

Admonitions from what is said in the Cratylus, that Plato
attributes fabrication to Jupiter.

CHAPTER XXII.

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

CHAPTER XXIII.

Admonitions of the fabrication of Jupiter from what is
demonstrated in the Philebus. In which also it is shown, what the
royal soul, and the royal intellect are.

CHAPTER XXIV.

Demonstrations of the same thing, from what is said in the
Protagoras about the political science.

CHAPTER XXV.

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

CHAPTER XXVI.

Admonitions of the same things, from what is said in the Laws
concerning analogy, viz. that it is the judgment of Jupiter.

CHAPTER XXVII.

How Jupiter subsists according to cause in animal itself, and how
animal itself is in Jupiter.

CHAPTER XXVIII.

How Timæus attributes to the demiurgus the unknown and ineffable.

CHAPTER XXIX.

Why Timæus thinks fit to denominate animal itself, and is of
opinion that it may be known, but leaves the demiurgus unknown and
ineffable.

CHAPTER XXX.

Concerning the Crater in the Timæus, a theology teaching what the
genera are that are mingled in it, and how it is the cause of the
essence of souls.

CHAPTER XXXI.

That the Crater in the Timæus is fontal. And admonitions from the
writings of Plato, concerning the principle and fountain of souls.

CHAPTER XXXII.

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

CHAPTER XXXIII.

Admonitions concerning the undefiled Gods; that there are such
Gods according to Plato; and what the peculiarity is of their
essence.

CHAPTER XXXIV.

More manifest demonstrations of the hypostasis of the undefiled
Gods, according to Plato.

CHAPTER XXXV.

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

CHAPTER XXXVI.

How from what is mystically asserted by Plato, auxiliaries may be
obtained, concerning the seventh monad of intellectuals.

CHAPTER XXXVII.

How Plato delivers in the Parmenides the summit of the
intellectual Gods.[81]

CHAPTER XXXVIII.

How Parmenides unfolds the middle order of the intellectual
breadth, and through what signs.

CHAPTER XXXIX.

How Parmenides defines the third order of intellectuals, and
through what peculiarities.

CHAPTER XL.

A common theory of the intellectual hebdomad, from the conclusions
of Parmenides.

CONTENTS OF THE CHAPTERS OF BOOK VI.

CHAPTER I.

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

CHAPTER II.

How the ruling Gods proceed. And that the supermundane peculiarity
pertains to these Gods alone.

CHAPTER III.

What the peculiarity is of the ruling Gods. That the assimilative
is especially characteristic of them. And how the causes of
assimilation are antecedently assumed in the demiurgus; and how in
the intelligible paradigm.

CHAPTER IV.

What the powers are of the assimilative Gods. What their energies.
And how many goods are imparted by them to the world, and to all
mundane natures.

CHAPTER V.

What the divisions are of the assimilative Gods. And that the
greatest part of the discourse about them is concerning the middle
orders in them.

CHAPTER VI.

Many demonstrations, that both according to Plato and other
theologists, there is one demiurgus prior to the three demiurgi.

CHAPTER VII.

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

CHAPTER VIII.

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

CHAPTER IX.

More manifest admonitions of the same things from what is said in
the Gorgias, and in the Cratylus.

CHAPTER X.

Who the three demiurgi are, and what order they have with
reference to each other. Likewise what their progressions are, and
their divisions about the world.

CHAPTER XI.

What the vivific triad is among the ruling Gods. And whence we may
derive auxiliaries from the writings of Plato concerning the union
and division of this triad.

CHAPTER XII.

What the convertive triad of the ruling Gods is; and what the
monad which it contains. In which also, the union of Apollo with
the sun is demonstrated; and it is shewn, how from what is said
about Apollo we may be led to the theory of the solar orders.

CHAPTER XIII.

What the undefiled order is of the ruling Gods. And how from the
writings of Plato conceptions about it may be obtained.

CHAPTER XIV.

How Parmenides forms his conclusions about the ruling Gods, in
continuity with the demiurgic order. And that he characterizes the
whole order of them, through similitude and dissimilitude.

CHAPTER XV.

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

CHAPTER XVI.

How the liberated Gods are characterized. And how from their
liberated peculiarity they are exempt from the universe, and are
co-arranged with the mundane Gods.

CHAPTER XVII.

What the common powers, and what the common energies are of the
liberated Gods, according with the essence that has been delivered
of them.

CHAPTER XVIII.

Concerning the twelve leaders or rulers mentioned in the Phædrus,
and that they have a liberated order.

CHAPTER XIX.

Many and clearer demonstrations that the great leader Jupiter, and
all the dodecad of leaders, are liberated.

CHAPTER XX.

An explanation from precedaneous causes whence the number of the
dodecad in the liberated Gods is derived.

CHAPTER XXI.

What the division of the liberated leaders is into two monads and
one decad. And what the one division of them is.

CHAPTER XXII.

The theology concerning each of the twelve Gods, unfolding the
peculiarities of them from the subjects of their government.

CHAPTER XXIII.

Concerning the mother of the Fates mentioned in the Republic.
Likewise concerning the triad of the Fates. What orders they have
with reference to each other. What powers of them are delivered
through divine symbols. What their energies are. And how Plato
characterizes the liberated peculiarity.

CHAPTER XXIV.

How Parmenides forms his conclusions concerning the liberated Gods
immediately after the assimilative Gods. And how he characterizes
the order of them by _touching_ and _not touching_.

CONTENTS OF THE CHAPTERS OF BOOK VII.

CHAPTER I.

On the mundane Gods in general,--the source of their
progression,--their orders, powers, and spheres.

CHAPTER II.

On the division, and allotments of the mundane Gods.

CHAPTER III.

That the mundane do not differ from the supermundane Gods in
habitudes to bodies, &c.--That the providence of the Gods is not
circumscribed by place.--That it pervades all things, and like the
light of the sun, fills whatever is capable of receiving it.

CHAPTER IV.

After what manner the visible celestial orbs are Gods.--That a
celestial body is eminently allied to the incorporeal essence of
the Gods.--That the visible are connected with the intelligible
Gods.--And that the perfectly incorporeal are united to the
sensible Gods, through the essence of each being characterized by
_the one_.

CHAPTER V.

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

CHAPTER VI.

What the demiurgus effects in the multitude of mundane Gods by
the first words of his speech.--That the words of the Demiurgus
are addressed to the composite from soul and animal, viz. to the
animal which is divine and partakes of a soul.--The meaning of the
words, “Of whom I am the demiurgus and father,” &c.

CHAPTER VII.

The meaning of the words unfolded in the speech of the Demiurgus,
“Every thing therefore which is bound is dissoluble, but to be
willing to dissolve that which is beautifully harmonized and well
composed, is the province of an ill nature.”

CHAPTER VIII.

The following part of the speech of the Demiurgus to the
mundane Gods unfolded.--The difference between the primarily
and secondarily immortal, and the primarily and secondarily
indissoluble.--And that the mundane Gods are neither primarily
immortal, nor primarily indissoluble.

CHAPTER IX.

That part of the speech of the Demiurgus unfolded, in which he
says to the mundane Gods, “Learn now therefore what I say to you
indicating my desire.”

CHAPTER X.

The developement of the remaining part of the speech of the
Demiurgus.

CHAPTER XI.

Who the junior Gods are, and why they are thus called.

CHAPTER XII.

Farther important particulars respecting the fabrication of the
mundane Gods, collected from the Timæus, and unfolded.

CHAPTER XIII.

Continuation of the developement of these particulars.

CHAPTER XIV.

The peculiarities of the celestial Gods separately discussed.--Why
the one sphere of the fixed stars comprehends a multitude of
stars, but each of the planetary spheres convolves only one
star.--And that in each of the planetary spheres, there is a
number of satellites, analogous to the choir of the fixed stars,
subsisting with proper circulations of their own.

CHAPTER XV.

The nature of the Moon, Mercury, Venus, and the Sun unfolded.

CHAPTER XVI.

Extract from the Oration of the Emperor Julian to the Sovereign
Sun.

CHAPTER XVII.

Extract from the MS. Scholia of Proclus on the Cratylus of Plato
concerning Apollo, in which the principal powers of the God are
unfolded.

CHAPTER XVIII.

The nature of the Muses unfolded from the above MS. Scholia.

CHAPTER XIX.

The nature of Mars, Jupiter, and Saturn, unfolded.--The manner in
which each of the seven planetary divinities becomes an animal,
and is suspended from a more divine soul; and what kind of
perfection it affords to the universe.

CHAPTER XX.

That all the celestial Gods are beneficent, and after a similar
manner the causes of good.--And that the participation of them,
and the mixture of material with immaterial influences, become the
causes of the abundant difference in secondary natures.

CHAPTER XXI.

The nature of Minerva unfolded from the Commentaries of Proclus
on the Timæus.--The spear and shield with which this Goddess,
in the statues of her, is represented as armed, explained from
Iamblichus.--And observations respecting the mundane allotment of
this Goddess.

CHAPTER XXII.

The nature of the great mundane divinity, the earth, unfolded from
Proclus on the Timæus of Plato.

CHAPTER XXIII.

The manner in which the earth is said to be the most ancient, and
the first of the Gods within the heavens, explained.

CHAPTER XXIV.

On the essence of the sublunary deities.--What Plato says of them
in the Timæus unfolded.

CHAPTER XXV.

Where the sublunary Gods are to be arranged.--And the meaning of
the subsequent words of Plato developed.

CHAPTER XXVI.

The nature of the sublunary Gods more fully unfolded.--On the
dæmoniacal order.--And that about each of the fabricators of
generation, there is a coordinate angelical, dæmoniacal, and
heroical multitude, which retains the appellation of its producing
monad.

CHAPTER XXVII.

What Pythagoras says in the _Sacred Discourse_.--What the Orphic
traditions are concerning Phanes, Night, Heaven, Saturn, Jupiter,
and Bacchus.--That Plato begins the Theogony of the sublunary Gods
from Heaven and Earth, and not from Phanes and Night.--And why he
does so.

CHAPTER XXVIII.

On the two principles Heaven and Earth.--What each of them is; and
particularly concerning the power of Heaven.

CHAPTER XXIX.

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

CHAPTER XXX.

The theory of Phorcys, Saturn, and Rhea, unfolded.

CHAPTER XXXI.

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

CHAPTER XXXII.

Why Plato denominates the sublunary deities, “such as become
apparent when they please.”--General observations respecting the
Gods that govern generation.

CHAPTER XXXIII.

On the summit, or monad of all the mundane Gods, Bacchus.--And on
the mundane soul which is the immediate participant of the Bacchic
intellect.

CHAPTER XXXIV.

How the mundane Gods are characterized in the Parmenides of Plato.

CHAPTER XXXV.

A developement of what Plato says in the Phædrus, about Boreas
and Orithya, the Centaurs, Chimæras, Gorgons, Pegasuses, Typhons,
Achelous, and the Nymphs.

CHAPTER XXXVI.

The meaning of Plato unfolded, in what he says about Pan,
Tartarus, Prometheus, Cadmus, and the Syrens.

CHAPTER XXXVII.

A developement of Plato’s theological conceptions respecting
Nature, Fate, and Fortune.

CHAPTER XXXVIII.

What Time, Day and Night, Month and Year are, so far as they are
deities, according to the theology of Plato.

CHAPTER XXXIX.

A discussion of the order of divine souls, who are deified by
always participating of the Gods.