PROCLUS. Commentary on THE PARMENIDES. of PLATO. Book 8

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1 PROCLUS Commentary on THE PARMENIDES of PLATO Book 8 Juan F. Balboa Translation Following the lead of Victor Cousin. This last book is partially taken from Proclus THEOLOGY OF PLATO since the original Book 8 has been lost. and CC BY-NC-ND 4.0 INT L 1

2 The Second Hypothesis (The One That Is) Proclus Theology of Plato, Book II Chapter 12 pp , Thomas Taylor, Prometheus Trust Volume 8, Book II Chapter 12 pp , Greek Text : Bude-Saffrey/Westerink Parmenides : 13 Do you wish then that we should return to the hypothesis Βουλει ουν επανελθωµεν επι την υποθεσιν once more from the beginning, and see if anything different should arise for us ; 142b παλιν εξ αρχης, εαν φανη τι αλλοιον επανιουσιν ηµιν ; Aristotle : By all means then, I do so wish. πανυ µεν ουν βουλοµαι. Parmenides: Is it not the case then, that we said, if The One Is, we must come to an agreement ουκουν φαµεν ει εν εστιν, διοµολογητεα concerning these consequences, at that time, whatever they happen to be ; or is it not so? περιταυτα τα συµβαινοντα, ποτε ποια αυτου τυγχανει οντα, : ουχ ουτω ; Aristotle: Yes. (Ναι.) Parmenides: See then, from the beginning. If One Is, accordingly then, on the one hand, ορα δη εξ αρχης. ει εν εστιν, αρα µεν, can It be such as It Is, but on the other hand, not Participate of Essential-Being? αυτο ειναι οιον τε, δε µη µετεχειν ουσιας ; Aristotle: It could not be such. ουχ οιον τε. Accordingly then, answering to The Singular Unknowable Cause is The First of The Wholes, 1244 (72 12/P ) αρα και Κατα µιαν αγνωστον αιτιαν το πρωτιστον των ολων that Sends-forth into Light All The Gods, Divine Souls, and The More-Excellent Genera, and is neither εξεφηνε παντας θεους και θειας ψυχας και τα κρειττονα γενη, και ουτε woven together with Its Progeny, nor Multiplied about Them ; but Remains Perfectly Exempt from συµπλεκεται εαυτου τοις γεννηµασιν, ουτε πληθυνεται περι αυτα : δε παντη εκβεβηκος Them in a Wondrous Simplicity and in The Supremacy of Union, and It Indiscriminately Imparts The αυτων εν θαυµαστη απλοτητι και της υπερβολη ενωσεως, τε αδιακριτως ενδιδωσι την Procession to All, and at the same time, It Imparts The Order in The Procession. Thus on the one hand, προοδον πασιν τε και οµου την ταξιν εν προοδω. µεν beginning from Above ; from The Intelligible Watchtower of The First Intellectual Gods, Parmenides ωρµηµενος ανωθεν απο της νοητης περιωπης των πρωτων νοερων θεων ο Παρµενιδης proceeds as far as These ; according to The Measures of Its Production, Giving Subsistence to both The προεληλυθε Μεχρι τουτων, κατα τα µετρα της απογεννησεως, υφιστας τε τα Genera of The Gods, and to The Natures that are United-to and follow-along-with The Gods, and always γενη θεων και των ηνωµενων τε και συνεποµενων θεων, και αει makes it manifest that The One is Ineffably Exempt from All. But on the other hand, he returns again αποφαινων το εν αρρητως εχηρηµενον παντων. δε αναστρεφει Παλιν to The Beginning from this place, and thus by Imitating The Conversion of The Wholes, I say that επ αρχην εντευθεν, και αποµιµουµενος την επιστροφην των ολων, λεγω he Separates The One (that Is) from The Summits of The Intelligible Gods. For especially in this way, χωριζει το εν των ακροτατων των νοητων θεων : γαρ µαλιστα ουτω 2

3 we may Behold The Supremacy of The One, and The Immeasurable Otherness of Its Union αν θεασαιµεθα την υπεροχην αυτου και την αµηχανον εξαλλαγην της ενωσεως in relation to All Others, if we demonstrate that It is not only Established Above The Second or Third προς παντα τα αλλα, ει αποδειξαιµεν αυτο µη µονον υπεριδρυµενον των δευτερων η τριτων Processions in The Divine Orders, but that It is also Arranged Prior to The Intelligible Unities/Henads εν τοις θεοις διακοσµοις, αλλα και προτεταγµενων των νοητων εναδων Themselves, and that The Simplicity of Their Occult Nature is Coordinate to These Divine Orders, and αυτων, και τη απλοτητι των εκεινων κρυφιων συστοιχως ταυτα, και not through a variety of words, but through Her Intellectual Insight alone. For Intelligibles are naturally ου δια των ποικιλων λογων, αλλ αυτης της νοερας επιβολης µοµον : γαρ τα νοητα πεφυκε adapted to be known by Intellect. Therefore, Parmenides also manifests this in deed, on the one hand, γνωριζεσθαι νω. τοινυν ο Παρµενιδες και δεικνυσι Τουτο εργω µεν by relinquishing logical methods, and on the other hand, by Energizing according to Intellect, and απολιπων τας λογικας µεθοδους, δε ενεργων κατα νουν και by asserting that THE ONE is BEYOND Essential-Being and The One Being. For this assertion was λεγων το εν επεκεινα της ουσιας και του ενος οντος. γαρ not collected from the first conclusions. For the discourse about The Very First Gods Themselves ου συλλελογισται εκ των πρωτων συµπερασµατων : γαρ λογος περι των πρωτσιστων θεων αυτων would remain undemonstrated, if it derived its credibility from those that are subordinate. Therefore, αν ην αναποδεικτος εφελκοµενος την πιστιν εκ των χειρονων. τοινυν Parmenides also contends that all Forms of Knowledge, and all the Instruments of Knowledge according Και διατεινεται παντα τας γνωσεις και τα οργανα των γνωσεων κατα to Time Itself, fall short of The Supremacy of The One, and Beautifully End in The Ineffable τον χρονον αυτον απολειπεσθαι της υπεροχης του ενος και καλως τελευτα εις το αρρητον of THAT GOD which is BEYOND All. For after The Artistic Energies and The Intellectual Insights, 1245 του θεου επεκεινα παντων. γαρ Μετα τας κατ επιστηµην ενεργειας και τας νοερας επιβολας there is The Union with THE UNKNOWN to which Parmenides is surely also referring the whole of his εστιν η ενωσις προς το αγνωστον, εις ην ο Παρµενιδης δη και ανενεγκων τον συµπαντα discussion, thus concludes The First Hypothesis, on the one hand, by suspending All The Divine Genera λογον συµπεραινεται την πρωτην υποθεσιν, µεν εξαψας παντα τα θεια γενη from The One, but on the other hand, by bringing to Light that The One is Unifically Exempt from All, του ενος δε αποφηνας αυτο εναιως εξηρηµενον των παντων, by Being according to Hyparxis without Participating of both Intelligibles and sensibles, and by Giving υπαρχον αµεθεκτον τε των νοητων και των αισθητων, και υπο Subsistence to The Participated Monads in an Ineffable Way. For which reason, THE ONE is also said στατικον των µετεχοµενων µοναδων αρρητως. ιο του ενος και ειρηται to be BEYOND That One which is Yoked-together with Essential-being, and at the same time επεκεινα του συζυγουντος τη ουσια και οµου BEYOND Every Participated Multitude of Unities. του µετεχοµενου πληθους των εναδων. Book III Chapter 18 Taylor, Chapter 23 P 81/162 Bude Now then, it has been shown that it is necessary to divide The Second Hypothesis into τοινυν εδεικται οτι χρη διελειν την δευτεραν υποθεσιν εις The Whole Progressions of The One Being ; and that this hypothesis is nothing else than The Generation τας ολας προοδους του ενος οντος, και ως η αυτη υποθεσις εστιν ουδεν αλλα η γενεσις and Procession of The Gods, Proceeding from Above, from The Summit/Supreme Union of Intelligibles και προοδος θεων, προιουσα ανωθεν απο της ακρας ενωσεως των νοητων 3

4 as far as to a Deified Essential-Being. For the discussion is not, as some say, in The First Hypothesis µεχρι της εκθεουµενης ουσιας. γαρ ο λογος Ου, ωσπερ τινες λεγουσι, εν τη πρωτη concerning God and The Gods. For it was not Lawful to Parmenides to conjoin Multitude to The One, περι θεου και θεων : γαρ ην ουδε θεµις αυτω συνταττειν το πληθος τω ενι and The One to Multitude. For The Very First God is Perfectly Exempt from Wholes. But in the First και το εν τω πληθει : γαρ ο πρωτιστος θεος παντη εξηρηται των ολων. αλλα εν τη πρωτη Hypothesis, Parmenides removes both Essential-being and The One Itself from The First God. But that [ο Παρµενιδης] αφαιρεται και ουσιαν και το εν αυτο του πρωτου. δε οτι removals such as these are not adapted to The Other Gods, is evident to every one. Certainly then, Ταυτα µη προσηκει τοις αλλοις ωθεοις, καταφανες παντι. µην neither does Parmenides make his discussion about The Intelligible Gods in The First Hypothesis, as they Ου ο Παρµενιδης ποιειται τον λογον περι των νοητων θεων εν τη πρωτη ως αυτοι assert ; for they say that the negations are of These Gods, because They are united to The One in both λεγουσι, λεγοντες τας αποφασεις εκεινων, διοτι εισιν συνηνωνται τω ενι και simplicity and union by preceding all The Divine Genera. For how can the Like or the Unlike, απλοτητι και ενωσει προσεχοντες απαντων των θειων γενων. γαρ Πως το οµοιον η το ανοµοιον or contact or separation, and all the other aspects which are denied of The One, be inherent in The η το απτεσθαι η το χωρις, και παντα τα αλλα τα αποδασκοµενα του ενος υπαρχει τοις Intelligible Gods? But on the one hand,they appear to me to be right in asserting, that those aspects νοητοις θεοις ; Αλλ µεν δουκουσι µοι ορθως λεγειν οτι τα that taken away are Likenesses of The Gods ; but on the other hand, they do not speak rightly, when αφαιρουµενα εισιν οµοιοτητες θεων, δε ουκ ορθως, they say that all of them are Likenesses of The Intelligible Gods. To which it must be added, οτι παντα των νοητων, τω Προς αναγκαιον και in opposition to this assertion, that the discussion is again concerning The Intelligible Gods in the Second προς τουτον το λογον την πραγµατειαν ειναι παλιν περι των νοητων εν τη δευτερα Hypothesis ; for those which are denied in that hypothesis, are affirmed in this hypothesis. γαρ α απεφησεν εν εκεινη, ταυτα κατεφησεν εν ταυτη. Therefore, as I have said, this has been demonstrated, that the conclusions that are 1246 ουν, ωσπερ εφην, Τουτο δεδεικται οτι τα συµπερασµατα related to each other, have The Order of Prior and posterior, and of Causes and Effects. Thus προς αλληλα εχει την ταξιν των προτερων και υστερων και αιτιων και αιτιατων. τοινυν it is necessary that by taking our beginning from Above, we should on the one hand, harmonize the first ει αρχοµενους ανωθεν ηµας µεν εφαρµοζειν τα πρωτα conclusions to The First Orders, then on the other hand, the middle conclusions to The Middle Orders, συµπερασµα ταις πρωταις ταξεσι, δε τα µεσα ταις µεσαις and finally, the last conclusions to The Last Orders, and thus show that there are as many questions that δε τα τελευταια ταις εσχαταις, και δειξαι τοσουτους λογους are being asked, as there are Processions of The Divine Orders. And in the first place, we must deliver ηρωτηµενους οποσαι προοδοι των θειων διακοσµων. Και πρωτον αποδωµεν the doctrine of Parmenides concerning The Intelligible Gods, seeing that Plato has given evidence about την διδασκαλιαν του Παρµενιδου περι των νοητων, επειδη ο Πλατων δεδειχε περι These Gods often ; on the one hand, by his indications, and on the other hand, by unfolding his meaning τουτων πολλαχου, µεν τα ενδεικνυµενος και δε τα λεγων distinctly. /// But in the second place, it is necessary that we should collect into one, the elaborate διαρρηδην. δε ει ηµας συναγειν εις εν την πραγµατειωδη and synoptical theory about Each Order, since it would also not be proper now to repeat the same και συνοπτικην θεωριαν περι εκαστης ταξεως, επειδη και αν ουκ εχοι νυν ανακυκλειν τα αυτα 4

5 exposition which we have also given in our commentaries of that dialogue. But I will proceed thus ; την λογον εφοδον και ποιησαµενους εν τοις υποµνηµασι των λεξεων. Αλλ ποιησω ουτωσι : by assuming each of the conclusions itself by itself, I will endeavor to refer it, to παραλαβων εκαστον των συµπερασµατων αυτο καθ αυτο πειρασοµαι αναπεµπειν αυτω εις the Appropriate Order The Gods, and in so doing follow the Divine Inspirations of our Leader [Syrianos]. τον οικειον διακοσµον των θεων, κανταυθα παρακολουθων τοις ενθεασµοις του καθηγεµονος, Surely then by means of which we have also, with a Divine Crown, pursued These Sacred Paths about δη ω ηµεις και τη θεια κεφαλη ατραπους ταυτας τας ιερας περι the theory of the Parmenides, having been brought to Light in a Bacchic Fury, and being Awakened, την θεωριαν του Παρµενιδου εκφαινοντος συνεβακχευσαµεν, και ανεγειρουσας as if from a deep barbaric sleep to This Esoteric and Mystic Rite of Passage. ατεχνως καθευδοντας προς την απορρητον την µυσταγωγιαν. Chapter 18 Taylor, 24 Bude The [First Uniform/Occult] Intelligible Triad [Τριαδες νοηται. ] Solely Super-Essential The One-The Monad-Perfective The Super-Essential Hyparxis The Being-The Dyad The First Essential-Being The Unlimited The Triad-The Power The Σχεσις of Both Thus on the one hand, so much has been said by us concerning the mode of the whole of ουν µεν Ταυτα προειρησθω ηµιν περι του τροπου ολων the conclusions ; but on the other hand, from here, I shall pass-on to the narration of these propositions. των συµπερασµατων : δε το εντευθεν µεταβησοµαι επ την υφηγησιν των προκειµενων. Surely then on the one hand, The First and Unparticipated One, which Pre-Subsists Beyond The Wholes δη µεν Το πρωτιστον και αµεθεκτον εν, προυπαρχον επεκεινα των ολων -and not only Beyond The Unities that Participate, but also Beyond Those that are being Participatedου µονον των εναδων µετεχοντων, αλλα και των µετεχοµενων, is celebrated through the First Hypothesis, by first on the one hand, being clearly demonstrated to be υµνηται δια της πρωτης υποθεσεως, µεν αποπεφασµενον The Cause of All, Ineffably, but then, by not being defined Itself in any one of All The Beings, nor as αιτιον απαντων αρρητως, δε δη αφοριζοµενον αυτο ουδενι των παντων, ουδε having any Power or Characteristic that is akin to the Other Gods. But after This [Imparticipable One], εχον τινα δυναµιν ουδε ιδιοτητα συγγενη προς τους αλλους θεους. δε Μετα τουτο That which is Solely Super-essential and Supreme and Unmixed with all Hyparxis (Being/Power/Energy), το µονως υπερουσιον και υπερον και αµικτον προς πασας τας υπαρξεις, is The Unity, that is Participated on the one hand, by The Being and Gives-Subsistence about Herself εστι ενας, µετεχοµενη µεν του οντος και υποστησασα περι αυτην to The First Essential-Being and by the addition of This Participation, She becomes More-Abundant την πρωτην ουσιαν, και τη προσθηκη ταυτης της µεθεξεως, πλεονασασα than That which is Primarily One, but on the other hand, She is also The Super-Essential Hyparxis του πρωτως ενος, δε αυτη και υπερουσιας υπαρξις 5

6 of The Very First Intelligible Triad. Surely then, there are These Two Aspects in The First Triad ; της πρωτιστης νοητης τριαδος. δη οντων τουτων υο εν τη πρωτη τριαδι, The One and Being, and the former Generates, but the latter is Generated, and the former Perfects, του ενος και του οντος, και του µεν γεννωντος, του δε γενννωµενου, και του µεν τελειουντος but the latter is Being Perfected, thus it is also necessary that The Middle of Both should be Power, του δε τελειουµενου, δη και δει την µεσην αµφοιν υπαρχειν δυναµιν, through which and together with which, The One Gives Subsistence and is Perfective of Being. δι ης και µεθ ης το εν υποστατικον και εστι τελειωτικον του οντος. For both The Procession of Being from The One, and Its Conversion to The One, is through Power. γαρ τε Η προοδος τω οντι απο του ενος και η επιστροφη προς το εν δια της δυναµεως. For what else Conjoins Being to The One, or Causes The One to be Participated by Being except γαρ Τι αλλο συναπτει το ον τω ενι η ποιει το εν µετεχοµενον υπο του οντος πλην Power? For It is The Procession of The One, and Its Extension into Being. Surely then, from which της δυναµεως ; γαρ εστι Προοδος του ενος και εκτασις επι το ον : δη Source, in All The Divine Genera, Powers Causally-Precede both Processions and Generations. οθεν εν πασι τοις θειοις γενεσι αι δυναµεις προκαταρχουσιν και προοδων και γεννησεων. Therefore, This Triad ; The One, Power and Being is The Summit of The Intelligibles. The First ουν αυτη Τριας, το εν, η δυναµις, το ον εστιν ακροτης των νοητων. το µεν is The Productive Cause ; but The Third The Produced Product ; and The Second is on the one hand, παραγον, δε το παραγοµενον, δε η µεν Being-Suspended from The One, but on the other hand, It is Adapted/Engaged with The Being. εξηρτηµενη του ενος, δε συµφεροµενη τω οντι. Chapter 19 Taylor, 24 Bude Now then, Parmenides delivers This Triad immediately in the beginning of the Second τοινυν ο Παρµενιδης παραδιδωσιν Ταυτην την τριαδα ευθυς αρχοµενος της δευτερας Hypothesis, by Conjoining to The One The Most-simple Participation of Essential-Being. Thus, υποθεσεως προσαπτων τω ενι την απλουστατην µεθεξιν της ουσιας. δε he calls Her, One Being, and says, that both The Being Participates of The One and The One of Being. Καλει αυτην εν ον, και φησι, τε το ον µετεχει του ενος και το εν του οντος. But The Participation of These is Different. For on the one hand, The One Participates of Being thus ; δε Η µεθεξις τουτου διαφορος : γαρ µεν το εν µετεχει του οντος ουτω by Illuminating and Filling and Deifying Being ; but on the other hand, Being Participates of The One ως καταλαµπον και εκπληρουν και εκθεουν το ον, δε το ον του ενος thus ; by being Suspended from The One, and by being Deified by It. Whereas The Habitude/Condition ουτω ως εξηρτηµενον του ενος και εκθεουµενον υπ αυτου. δε η σχεσις which is The Middle of Both, does not exist apart from These. For on the one hand, neither is the Μεση αµφοιν, ουσα ουκ ανυπαρκτος παρ εκεινοις : γαρ µεν ουδε η condition which exists here in no way Being, then much more is this so, with the State which is There. σχεσις εστι ενταυθα µηδαµως ον, πολλω µαλλον η εν εκεινοις. Thus on the other hand, this State/condition/habitude is Twofold. For it is both of The One and is also δε αυτη Η σχεσις εστι δυοειδης : γαρ εστι και του ενος και εστι Connascent with The Being. For It is The Motion of The One and Its Procession into Being. Thus, on συµφυεται τω οντι : γαρ εστι κινησις του ενος και προοδος εις το ον. the one hand, Parmenides delivers This Triad, beginning with what he says about It as follows : µεν ο Παρµενιδης παραδιδους Ταυτην την τριαδα αρχεται των λογων περι αυτης εντευθεν : 6

7 Parmenides: See then, from the beginning ; if The One is, accordingly then on the one hand, 142b Ορα δη εξ αρχης : ει εν εστιν, αρα µεν can It be such as It is, and yet not participate of Essential-Being? αυτο ειναι οιον τε δε µη µετεχειν ουσιας ; Aristotle: It could not be so. ουχ οιον τε. But on the other hand, he ends by discoursing about It, in the following way : 1247 δε Τελευτα διαλεγοµενος περι αυτης ωδι Parmenides: Take notice then, will that which is said to be the case, be anything else than that The One 142c Αρ ουν αν τουτ το λεγοµενον ειη, αλλο η οτι το εν Participates of Essential-Being, when It is summarily asserted by any one that The One is? µετεχει ουσιας, επειδαν συλληβδην ειπη τις οτι εν εστι ; Aristotle: Very much so indeed. Πανυ γε. Therefore, This is The First Intelligible Triad ; The One, Being and The Condition of Both, ουν αυτη πρωτη νοητη Τριας, το εν, το ον, και σχεσις αµφοιν, through which both Being Is The One and The One Is Being. Thus, Plato shows through these aspects, δι ην και του οντος εστι το εν και του ενος το ον, και του Πλατωνος εκδεικνυµενου δια τουτων in a perfectly admirable way indeed, that The Father Is The Father of Intellect, and that The Intellect πανυ θαυµαστως γε οτι ο πατηρ εστι πατηρ του νου, και ο νους Is of The Father, so that Power has been Concealed between The Summits. /// And since The Deity Is του πατρος, και ως η δυναµις κεκρυπται µεταξυ των ακρων. Και γαρ η θεοτης εστι The Father of The Triad, and The Being Is The Intellect of This Deity. But It is not Intellect, in πατηρ της τριαδος και το ον νους της ταυτης θεοτητος, ων ουχ νους the same way as we are accustomed to call Essential/Substantial Intellect. For on the one hand, Every ουτως ως ειωθαµεν λεγειν της ουσιας τον νουν : γαρ µεν πας Such Intellect both Stands-still and Moves, as the Elean guest says, but on the other hand, That which τοιουτος ο νους και εστηκε και κινειται, ως ο Ελεατης ξενος φησιν, δε το is Primarily Being, neither Stands-still nor Moves, as he also sets in order. Therefore, The First Triad πρωτως ον ουτε εστηκεν ουτε κινειται, ως αυτος διαταττεται. δ ουν η πρωτη τριας is called One-Being, since indeed The Power is Here Occultly. For The Triad does not Proceed from Καλειται εν ον, επειπερ η δυναµις εστιν ενταυθα κρυφιως : γαρ η τριας ου προεισιν αφ Itself, but Subsists Without-distinction and Uniformly, by being Primarily Defined according to Divine εαυτης, αλλ υφεστηκε αδιακριτως και ενοειδως, πρωτως αφοριζοµενη κατα την θειαν Union. Hence, This is Itself The First Participation, of The Essential-being which Participates of The την ενωσιν. τοινυν αυτη Πρωτη µεθεξις, της ουσιας µετεχουσης του One by The Power of The Middle,which is both Collective and Separative of both The One and Being. ενος δια της δυναµεως µεσης, η εστιν και συναγωγος και διακριτικη αµφοιν, So on the one hand, It is Super-Essential, but on the other hand, It Is Convolved with Essential-Being. και µεν υπερουσιος δε συµφεροµενη τη ουσια. So then, we must never think that all power is the off-spring of essential-being. For The Powers τοινυν Μη ποτε υπολαβωµεν πασαν δυναµιν υπαρχειν εγονον ουσιας : γαρ αι δυναµεις of The Gods are Super-Essential, by being Con-Subsistent with The Unities Themselves of The Gods. θεων εισιν υπερουσιοι συνυπαρχουσαι ταις εναδι αυταις των θεων, And The Gods are Generative of The Real-Beings through This Power. Thus, everywhere, Poetry και οι θεοι εισιν γεννητικοι των οντων δια ταυτας. ουν πανταχου η ποιησις 7

8 Rightly asserts that The Gods are Omnipotent. For on the one hand, Essential Powers are indeed not Ορθως φησι τους θεους τα παντα δυνασθαι. γαρ µεν Αι ουσιωδες δυναµεις ου capable of bringing everything into being ; for They are incapable of Giving Subsistence to Superδυνανται παντα ; γαρ εισιν ουκ υποστατικαι υπερ Essential Natures ; thus on the other hand, Super-essential and Essential Natures are Self-Generative. ουσιων : δε αι υπερουσιοι και τς ουσιας αφ εαυτων παραγουσιν. Chapter 20 Taylor, 25 Bude The Second [Distinct/Dyadic] Intelligible Triad The First Intelligible [Triple] Wholeness ETERNITY Occult The One Cause Unifically Comprehending Giving Subsistence to The Whole According to Hyparxis The Limited The Innate Wholeness The Being in Each Part The Power The Whole of Parts (One/Being/Otherness) Thus on the one hand, Parmenides gives us The First Triad by these reasonings. But ουν µεν του Παρµενιδου παραδεδοται ηµιν Η πρωτη τριας υπο τουτων on the other hand, following in succession after This Triad, The Second Triad is allotted Its Procession, δε εφεξης Μετα ταυτην η δευτερα ελαχεν την προοδον, which Parmenides characterizes as The Intelligible Wholeness, as we have described in The Sophist. ην [ο Παρµενιδης] χαρακτηριζει κατα την νοητον την ολοτητα, ωσπερ διειλοµεν εν Σοφιστη. For by The First Triad being Uniform and by Possessing Everything Intelligibly and Occultly, such as, γαρ Της πρωτης τριαδος ουσης ενοειδους, και εχουσης παντα νοητως και κρυφιως, The Hyparxis, Power and The Being, so that in this way The Power which is The Cause of Distinction, την υπαρξιν, την δυναµιν, το ον, ωστε ουτως την δυναµιν αιτιαν διαιρεσεως by Subsisting Between both The One and Being, has been Concealed, and Becomes Visible through The ουσαν µεσην τε και του ενος και του οντος κεκρυφθαι και αναφαινεσθαι δια της Communion of The Summits with Each-Other ; The Second Triad Proceeds, being characterized by The κοινωνιας των ακρων προς αλληλα, η δευτερα τριας προεισιν χαρακτηριζοµενη τη First Intelligible Power, and by having The Monads in Itself thoroughly-distinguished. And since There, πρωτη νοητη δυναµει και εχουσα τας µοναδας εν αυτη διακεκριµενας. και γαρ εκει All are United Without-distinction ; Distinction Shines-forth in This Triad. So also are The Being and Παντων οντων ηνωµενων αδιακριτων η διακρισις προφαινεται εν ταυτη, και το ον και The Power More-Divided from Each-Other. And That which consists of These, is no longer Solely η δυναµις πλεον διηρηται απ αλληλων, και το εκ τουτων εστιν ουκετι µονον One Being, but is The Whole, by having both The One and The Being In-Itself, as Parts. For εν ον, αλλ ολον, εχον τε το εν και το ον εν εαυτω ως µερη. γαρ 8

9 on the one hand, [The First Triad] is Above, Prior to All of The Parts and The Wholeness, but on the µεν Ανω προ παντα µερων και ολοτητος, other hand, in This Triad are both The Parts and The Whole ; by The Power Unfolding Itself into Light. δε Εν ταυτη τα µερη και το ολον, της δυναµεως εαυτην εκφαινουσης : For since there is Distinction Here, there are also The Parts and The Whole consisting of These. Thus, γαρ ουσης διακρισεως, εστι και µερη και το ολον εκ τουτων. τοινυν The Second Triad is called The Intelligible Wholeness. But The Parts of It, The One and Being, I call η δευτερα τριας Καλειται νοητη ολοτης. δε Μερη αυτης το εν και το ον, λεγω the Extremes/Summits. Thus, by Power being The Middle, It Connects Those Herein ; The One and ακρα : δε η δυναµις ουσα µεση συναπτει κανταυθα το εν και Being, but does not Cause Them to be One (just as in The Triad Prior to Itself), and since It is The το ον, ουχ ενοι (καθαπερ εν τη προ αυτης), και επει εστιν Middle of Both, on the one hand, through Its Communion with Being, It brings into Light The One as µεση αµφοιν, µεν δια κοινωνιαν προς το ον, αποφαινει το εν One Being, but on the other hand, through Its Communion with The One, It Perfectly Causes Being εν ον δε δια την προς το εν, αποτελει το ον to be One. And thus, The One Being consists of Two Parts ; of both Being, which is characterized by εν. Και ουτως το εν ον εστι εκ δυοιν µερων, τε οντος The One, and The One, which is characterized by Being, just as Parmenides himself says. Therefore, του ενος και ενος του οντος, ωσπερ ο Παρµενιδης αυτος φησιν. ουν on the one hand, he begins his discussion about This Triad in the following way : µεν Αρχεται των λογων περι της ταυτης τριαδος ενθενδε : Parmenides: Thus, let us state again, what will happen if The One Is, Consider then, if it is not 142c δε λεγωµεν Παλιν, τι συµβησεται ει εν εστι : σκοπει ουν ει ουκ necessarily the case, that This Hypothesis signifies that The One Is in such a way, such as to have parts? αναγκη ταυτην την υποθεσιν σηµαινειν το εν ον τοιουτον, οιον εχειν µερη. But on the other hand, he ends with the following words : δε Τελευτα ουτωσι λεγων : Parmenides: So then, in as much as That which is One is a also Whole, It must also have a Part. 142d αρα η ο εν εστιν Και ολον αν και εχει µοριον. Thus, it is through These that Parmenides defines The Second Order of The Intelligibles δε ια τουτων ο Παρµενιδης αφοριζεται την δευτεραν ταξιν των νοητων to be The Wholenesses. For just as Being is derived to All from The First Triad, so also is The Whole ολοτητα. γαρ Ως το ειναι πασιν απο της πρωτης, ουτως το ολον derived from The Second Triad, and so also is The All-Perfect Division derived from The Third Order. απο της δευτερας και η παντελης διαιρεσις απο της τριτης.... But on the one hand, this will be considered later on. Thus on the other hand, The Wholeness is Triple, Αλλα µεν τουτο εισαυθις. αρα δε της ολοτητος ουσης Τριττης by either being Prior to The Parts, or by consisting of The Parts, or by Subsisting in the part, according µεν της προ των µερων, δε της εκ των µερων, της δε εν τω µερει, κατα 9

10 to the doctrine of Plato. For on the one hand, in the Statesman, he calls The Genus The Whole, but on την υφηγησιν Πλατωνος γαρ µεν εν Πολιτικω καλει το γενος ολον, the other hand, the Species the Part, not that the Genus derives Its Completion from the Species, but that δε το ειδος µερος, ου του γενους συµπληρουµενου εκ των ειδων, αλλα It Subsists Prior to Them. Furthermore, in the Timaeus, he says that The Kosmos is The Whole of προυπαρχοντος αυτων : δε εν Τιµαιω φησι τον κοσµον ειναι ολον εξ Wholes. And on the one hand, The Whole Kosmos derives Its Completion from Parts that are Wholes. ολων, και µεν ο συµπας κοσµος συµπληρουται εκ µερων των ολων, Thus, Each of the Parts is that which is a Whole, not as The Kosmos, but Partially. Therefore, as δε εκαστον των µερων εστιν το ολον, ουχ ως το παν, αλλα µερικως : ουν οπερ we have said, according to Plato, by Wholeness being Triple, The Oneness and both The Intelligible ελεγοµεν, κατα Πλατωνα της οπλοτητος ουσης τριττης, η ενας και η νοητη and The Occult Cause of These is now delivered, so on the one hand, by Unifically Comprehending και η κρυφιος η αιτια τουτων νυν παραδεδοται, µεν ενιαιως περιεχουσα The Three Wholenesses, and by Giving-Subsistence to The Wholeness Prior to The Parts according to τας τρεις, και υφιστασα την ολοτητα προ των µερων κατα The Hyparxis Itself ; but on the other hand, according to Its Power, to The Wholeness which Subsists την υπαρξιν την εαυτης, δε κατα την δυναµιν την εκ from Parts ; and finally, according to Its Being, to The Wholeness which Subsists in The Part. For on των µερων, δε κατα το ον την εν τω µερει. γαρ the one hand, The One is Prior to All Multitude ; but on the other hand, The Power Communicates µεν Το εν εστι προ παντος πληθους, δε η δυναµις επικοινωνει in a certain way, with both The Summits, and thus Comprehends In-Itself, The Characteristics of both πως αµφοτεροις τοις ακροις και συνειληφε εν εαυτη τας ιδιοτητας of Them ; but The Being Participates in a certain way of The One. For which reason, on the one hand, αυτων, δε το ον µετεχει πη του ενος. ιοπερ µεν The Very First of The Wholenesses or That which is Prior to The Parts, is derived from The Unific πρωτιστη των ολοτητων η προ των µερων εκ της ενιαιας Hyparxis (For It is The Monad and is Itself Generative of The Parts and of The Multitude in Them). υπαρξεως (γαρ εστι µονας και αυτη υποστατικη των µερων και του πληθους εν αυτοις) : But on the other hand, The Second Wholeness is derived from The Power (For It derives Its Completion δε η δευτερα της δυναµεως (γαρ συµπληρουται from The Parts, just as in The Power which is Collective of The One and Being, The Summits also απο των µερων, ως εν τη δυναµει συναγωγω του ενος και του οντος τα ακρα Shine forth to the view in a certain way). Then, The Third Wholeness is from Being (For Being is One εκφαινεται πως ) : δε η τριτη εκ του οντος (γαρ το ον εστι Part, and The Offspring of both The Power and The One, and It possesses Each of These Partially). µερος και γεννηµα αµφοιν τε της δυναµεως και του ενος, και εχει εκατερον µερικως). Therefore, on the one hand, after The Intelligible, The Three Wholenesses are Divided ουν µεν Μετα το νοητον αι τρεις ολοτητες διηρηνται according to The Different Orders of The Real-Beings. Whereas on the other hand, The Intelligible κατα τας διαφορους ταξεις των οντων : δε η νοητη Wholeness Comprehends The Three Wholenesses in a Unific Way, and is The Intelligibly Connective ολοτης περιειληφε τας τρεις ενιαιως και εστι της νοητως συνεκτικη Monad of This Triad, by extending in every way The Powers of Itself, from The Middle of The µονας της ταυτης τριαδος, διατεινουσα παντη τας δυναµεις εαυτης εκ µεσου του Intelligible and Occult Order. νοητου και κρυφιου διακοσµου. 10

11 Chapter 21 Taylor, 26 Bude The Third [Flowing] Intellectual Triad Subsisting from Many Parts The Abiding The [Multitude] One Calling Forth into Being Limited/Unlimited The Returning The Proceeding Converting The Multitude The Being [Multitude] The Power The Operating Cause to The Participation of The Unities Then immediately after This Triad we see another one Proceeding ; in which All The δε εφεξης Μετα ταυτην την τριαδα νοησωµεν αλλην προιουσαν, εν η παν το Intelligible Multitude Shines-forth, and from which on the one hand, Parmenides constitutes the νοητον πληθος εκφαινεται, και ην µεν ο Παρµενιδης υφιστησιν Wholeness Itself, but a Wholeness consisting of many parts. For after The Occult Union of The First 1248 ολοτητα αυτην, αλλ εκ πολλων µερων. γαρ Μετα την κρυφιον ενωσιν της πρωτης Triad, and The Dyadic Distinction of The Second, The Procession of The Third is Generated, which has και την δυαδικην διακρισιν της δευτερας η προοδος της τριτης απογενναται on the one hand, Its Subsistence from parts, but on the other hand, the parts are many, The Multitude µεν την υποστασιν εκ µερων δε µερων πλειονων, το πληθος of which is delivered by The Triad Prior to It. For there is, on the one hand, a Unity and a Power and ων ωδινει η προ αυτης. γαρ εστιν µεν Ενας και δυναµις και a Being in This Triad ; but on the other hand, The One is multiplied and so is The Being and The Power. ον εν ταυτη, αλλα το εν πληθυνεται, και το ον και η δυναµις : And thus on the one hand, all of This Triad is a Wholeness, but on the other hand, Each of Its Summits, και ουτως µεν συµπασα τριας εστιν ολοτης, δε εκατερον αυτης των ακρων, I mean Its Unity and Its Being ; by being a Multitude Conjoined through Its Collective Power, is again λεγω το εν και το ον, ον πληθος συναπτοµενον δια της συναγωγου δυναµεως, παλιν divided and multiplied. For This Power conjoins The Unific Multitude to The Multitude of Real-Beings, διαιρειται και πληθυεται. γαρ συναπτουσα Το ενιαιον πληθος τω πληθει των οντων, on the one hand, by Perfecting some Beings, through Each of Their Processions, by Being charac- µεν αποτελει των δια εκαστον την προοδον ον -terized by The One, but on the other hand, It Perfects other Beings, according to Their Participation εν δε των κατα την µεθεξιν of The One, that is characterized by Being. Thus, Here on the one hand, there are Two Parts of The εν ον. <ουν> κανταυθα µεν εστι υο τα µερη της Wholeness ; The One and Being ; but on the other hand, both The One Participates of The Being (for It is ολοτητος το εν και το ον, αλλα και το εν µετεχει του οντος (γαρ Conjoined with It) and Being Participates of The One. So then, on the one hand, The One of Being συνηπται αυτω) και το ον του ενος. τοινυν µεν Το εν του οντος is again divided, so that The One and Being Generate a Second Unity, that is Arranged-together with παλιν διαιρειται, ωστε το εν και το ον απογενναν δευτεραν εναδα, συνταττοµενην a portion of Being. But on the other hand, by Being Participating of The One, It is again separated into µοιρα του οντος. δε Το ον µετεχον του ενος παλιν διακρινεται εις 11

12 Being and One. For It generates a more-partial Being, that is suspended from a more-partial Unity, ον και εν : γαρ απογεννα µερικωτερον ον εξηρτηµενον µερρικωτερας εναδος, and That Unity that is made up of more-partial Deified Beings that is also a more-specific Monad. και το εν εκτεθεωµενων των µερικωτερων οντων και µονας ειδικωτερων. But The Power is The Cause of This Procession. For The Power is Effective of Two-aspects, and is δε η δυναµις Αιτια της ταυτης προοδου : γαρ η δυναµις δυοποιος και The Operator of The Multitude. For The One, on the one hand, Calls It forth into Multitude, whereas εργατις πληθους, γαρ το εν µεν προκαλουµενη εις πληθος. The Being, on the other hand, Converts The Procession to The Participation of The Divine Unities. το ον δε επιστρεφουσα εις µετουσιαν των θειων εναδων. From What Source does Parmenides begin to teach us concerning this Triad, and where Ποθεν ο Παρµενιδης αρχεται αναδιδασκων ηµας περι ταυτης της τριαδος, και που συµπεραινεται does he conclude his discourse about It? Thus, on the one hand, the beginning itself, of his discussion συµπεραινεται τον λογον περι αυτης ; ουν µεν Αρχη αυτη των λογων is as follows : ηδε : Parmenides: What then? Can each of These Members of The One Being, as The One and The Being, 142d Τι ουν ; εκατερον των τουτων µοριων του ενος οντος, τε το εν και το ον, abandon each other, so that neither The One be a Part of Being, nor Being be a Part of The One? απολειπεσθον αρα η το εν ειναι µοριον του οντος, η το ον µοριον του ενος ; Aristotle: It cannot be. αν Ουκ ειη. But on the other hand, the end is as follows : δε Τελευτη ηδε : Parmenides: Is it not the case then, that in this way, The One Being will be an Unlimited Multitude? 143a Ουκουν ουτω το εν ον αν ειη το απειρον πληθος ; Aristotle: It does indeed appears to be so. γε Εοικε. Therefore, in the first place, it is proper to have in mind the way of The Procession of ουν Πρωτον µεν προσηκει εννοειν τον τροπον της προοδου The Divine Genera ; and that according to The Intelligible Monad, which we arrange according to The των θειων γενων, και οτι κατα την νοητην την µοναδα, ην ταττοµεν κατα το One Being, and The Dyad Posterior to It, which on the one hand, we call a Wholeness, but on the other εν ον, και την δυαδα την µετ εκεινην, ην µεν εκαλουµεν ολοτητα, δε hand, we say that It consists of Two Parts which are Distinguished by Power, and that The Intelligible λεγοµεν υφεσταναι εκ δυο µερων διακεκριµενων υπο της δυναµεως, το νοητον Multitude is unfolded into Light from The Monad and The Dyad.\\\ For when, on the one hand, all those πληθος εκφαινεται απο µοναδος και δυαδος. γαρ Οταν µεν παντα that are said to be the parts of The One Being, such as those that are Secondary, and such as Those λεγηται µορια του ενος οντος οσα τα δευτερα και that become visible through The Distinguishing Cause of Power, then the discussion delivers The Union αναφαινεται δια την διακριτικην αιτιαν της δυναµεως, ο λογος παραδιδωσιν την ενωσιν which Pervades from The Monad to The Third Triad. But on the other hand, when The Power that εφηκουσαν απο της µοναδος εις την τριτην τριαδα, δε Οταν η δυναµις 12

13 Distinguishes and Conjoins The Unities and The Real-Beings Gives Completion to the Multitude, διακρινουσα και συναπτουσα τας εναδας και τα οντα αποτελη το πληθος, surely then, at that time The Participation of The Dyad becomes Perfectly-Visible, just as, I think, δη τοτε η µετουσια της δυαδος παντως αναφαινεται, καθαπερ, οιµαι, Parmenides also demonstrates when he says ; ο Παρµενιδης και ενδεικνυσι λεγων : So that it is necessary that Two should always be generated, and that there should never be One [only] Ωστε αναγκη δυο αει γιγνοµενον µηδεποτε ειναι εν. Accordingly then, This Triad Proceeds according to both The Pre-existent Triads, Flowing, according to αρα αυτη προεληλυθε Κατ αµφοτερας τας προυπαρχουσας τριαδας, ρεουσα, κατα the [Chaldean]Oracle (Verse 31.1), and Proceeding to all Intelligible Multitude. For Infinite Multitude το Λογιον, και προιουσα επι παν το νοητον πληθος. γαρ το απειρον πληθος is indicative of this Flow, and of The Incomprehensible Nature of Its Power. Hence, in the first place, ενδεικτικον Της ταυτης ροης και του απεριληπτου της δυναµεως. τοινυν Πρωτον µεν I have said that The Underlying Reality of This Triad is demonstrated through these arguments, to be εφην την υποστασιν ταυτης τριαδος αποδεικτεον δια τουτων suspended from The Triads Prior to It. And next, since This Triad is Protogenic (Orphic Hymns Frag 64), 1249 ηρτηµενην των προ αυτης : και οτι επειθ η αυτη τριας πρωτογενης according to Parmenides ; for This Triad is The First to Impart The Power of being generated ; and κατα τον Παρµενιδην : γαρ αυτη πρωτη µεταδιδωσι του γιγνεσθαι, και Parmenides calls the multitude that is in It, coming to be. For thus he says in this way, And in turn, αποκαλει το πληθος το εν αυτη γιγνοµενον. γαρ ουν Λεγει ουτως : Και αυ the part comes to be from at least two parts. And again ; Whatever part comes to be, will always have το µοριον γιγνεται εκ το ελαχιστον δυοιν µοριοιν. Και παλιν : Ο τι περ µοριον γενηται αν αει ισχει these parts. And in what follows ; /// So that it is necessary that It should always come to be as Two, τουτω τω µοριω, και εν τοις εξης. Ωστε αναγκη αει γιγνοµενον δυο and should never be one. So then must not the person who frequently uses the word, Generation, µηδεποτε ειναι εν. τοινυν ου τω συχνω χρησθαι Το ονοµατι της γενεσεως in teaching about The Procession of The Intelligible Multitude, proclaim that on the one hand, The αναδιδασκοντα περι της προοδου του νοητου πληθους κηρυττοντος οτι µεν Τα Natures Prior to This Order are somehow More-United to Each Other, but that on the other hand, This προ ταυτης της ταξεως πως µαλλον ηνωνται αλληλοις, δε αυτη Order Proceeds to a much greater extent, and It unfolds into Light The Occult Nature of The Triads Prior to προεισιν επι πλεον και εκφαινει το κρυφιον των προ to Itself, and It is Proto-genic, by making manifest The Prolific Power In-Itself? αυτης, και εστι πρωτογενης, εκφαινουσα την γονιµον δυναµιβν εν εαυτη ; Surely then besides these considerations, we must thus also consider, The Unlimitedness δη Προς τουτοις ηµιν ουτω και αποδεκτεον την απειριαν of The Multitude, not as those think fit to consider, who assume the infinite in quantity, but as indeed του πληθους ουχ ως ενιοι αξιουσιν σκοπειν, λαµβανοντες το απειρον τω ποσω, αλλ επειπερ in The Causes of The Wholes, there are The Limit and The Unlimited ; the former being The Cause εν ταις αρχαις των ολων ην το περας και το απειρον, το µεν αιτιον of The Union, but the latter being The Cause of The Distinction of The Multitude, thus Parmenides της ενωσεως, το δε της διακρισεως του πληθους, ο Παρµενιδης calls The Very First and Intelligible Multitude The Unlimited, since on the one hand, all multitude is φησι το πρωτιστον και νοητον πληθος απειρον, διοτι µεν παν πληθος εστιν Unlimited according to Its Own Nature, by being The Offspring of The First Unlimited Cause, but on απειρον κατα την εαυτου φυσιν ως της εκγονον της πρωτιστης απειριας, 13

14 the other hand, All The Intelligible Multitude is of This Kind. For It is The First Multitude, and It is δε παν το νοητον πληθος τοιουτον. γαρ εστι Πρωτον πληθος και Multitude-Itself, whereas on the other hand, Multitude-Itself, is The First Offspring of The αυτοπληθος, δε αυτοπληθος εστι το πρωτον εκγονον της Intelligible Unlimited. Therefore, Intelligible Multitude is on this account, The Unlimited, by νοητης απειριας ουν νοητον πληθος δια τουτο Απειρον ως unfolding into Light The First Unlimited Multitude, and This Unlimited Multitude is The Same as εκφαινον την πρωτην την απειριαν, και τουτο το απειρον ταυτον The All-Perfect. For That which has proceeded to The All, and as far as it is necessary for such an τω παντελει. γαρ Το προεληλυθος επι παν και εδει οσον Intelligible Nature to Proceed, through The Power which is Generative of The Wholes, It is Unlimited. την νοητην φυσιν εφ δια την δυναµιν γεννητικην των ολων, εστιν απειρον. For It is Comprehended by no Other Being, whereas Intelligible Multitude is Comprehensive of All γαρ εστιν περιληπτον Υπ ουδενος αλλου, αλλα το νοητον πληθος εστι περιληπτικον παντος Intellectual Multitude. For if on the one hand, That which is Primarily Unlimited, was also infinite του νοερου πληθους. γαρ ει µεν το πρωτως απειρον ην Και απειρον according to infinite quantity, it would also be necessary to admit that The Intelligible, is infinite κατα το απειρον ποσον, και εδει υποτιθεσθαι το νοητον το απειρον multitude of this kind. But on the other hand, since indeed The Intelligible is Unlimited Power, then πληθος τοιουτον : δε επειδη εκεινο εστιν απειρος δυναµις, τοινυν it is also necessary that The Participant of That which is Primarily Unlimited, should make The και αναγκη το µετεχον του πρωτως απειρου την Unlimited shine forth, according to The Comprehensive Power of All Those that are Prior. And απειριαν προφαινειν κατα την περιληπτικην δυναµιν παντων των προτερων. Και if I should relate my own opinion, then just as That which is Primarily One, is Primarily The Limit, ει δει φαναι µε τουµον, ωσπερ το πρωτως εν εστι πρωτης περας, so also, That which is Primarily Many, is The Unlimited Multitude. For It receives The Whole Power ουτως το πρωτως πληθος εστι απειρον πληθος. γαρ υποδεχεται την Ολην δυναµιν of The Unlimited, and Produces All The Unities, and All The Real-Beings, even as far as to the most της απειριας, και παραγον πασας τας εναδας και παντα τα οντα, και µεχρι των atomic natures, by Possessing Never-Failing Power (Sym 203b). Therefore, It is More-Total than all The ατοµωτατων ου ληγει της δυναµεως. ουν εστι ολικωτερον Παντος Multitude, and It is an Incomprehensible Unlimited Nature. So therefore, It Unfolds into Light All πληθους και απεριληπτον απειρον. δε ουν εκφαινον παν The Multitude, as It Limits and Measures All by Unlimited Power, and It Introduces The Limit πληθος περατοι και µετρει παντα απειρω δυναµει και επιφερει το περας to All, through The Wholeness. πασιν δια της ολοτητος. Chapter 22 Taylor, 27 Bude Therefore, these considerations must be assumed from Parmenides concerning ουν Ταυτα ληπτεον εκ του Παρµενιδου περι The Third Intelligible Triad. But in the next place, let us speak about All of The Intelligible Triads της τριτης νοητης τριαδος : δε εξης λεγωµεν περι πασων των νοητων τριαδων in common. So then, on the one hand, concerning The First Occult Triad, that has also been Allotted κοινη. τοινυν µεν Την πρωτην κρυφιον τριαδα, και κληρωσαµενην The Intelligible Summit among The Intelligibles, Plato is at one time inspired to denominate It One, νοητην ακροτητα εν τοις νοητοις, ο Πλατων ποτε µεν ορµηθεις επονοµαζει εν, 14

15 from The Union that is in It and Its Exempt Trancendency in relation to The Other Triads, just as he does απο της ενωσεως της εν αυτη και της εξηρηµενης υπεροχης προς τας αλλας, καθαπερ in the Timaeus (37d). Thus he says, Eternity Abides in Oneness, but reason shows, that This Oneness is εν τω Τιµαιω : δε φησιν ο αιων Μενει εν ενι, δε ο λογος απεφηνεν τουτο το εν The First Triad of The Intelligibles. But at another time, he proceeds from The Summits which are in It, την πρωτην τριαδα των νοητων : δε ποτε απο των ακρων των εν αυτη, such as, that which is being Participated and That which Participates (142d), and calls It The One Being, του µετεχοµενου και µετεχοντος, αποκαλει αυτην εν ον, by taking The Power which is Comprehended in These as Ineffable, in consequence of Its Subsisting τιθεις την δυναµιν περιεχοµενην εν τουτοις εν τουτοις ως αρρητον [απο] Uniformly and Occultly. Then at another time, he also unfolds into Light The Whole of It, according to ενοειδως και κρυφιως : δε ποτε και εκφαινει πασαν αυτην κατα The Monads which are in It ; The Limit and The Unlimited and That which is Mixed (Philebus 23c) ; Limit τας µοναδας εν αυτη, περας, απειρον και µικτον, του περατος on the one hand, indicating Its Divine Hyparxis, but The Unlimited, on the other hand, Its Generative µεν ενδεικνυµενου την θειαν την υπαρξιν, της απειριας δε την γεννητικην Power, but The Mixture, The Essential-Being Proceeding from both of Them. δυναµιν, δε του µικτου την ουσιαν την προιουσαν απ αυτων. Therefore, as I have said, Plato first teaches us, about The First Triad through these names. ουν οπερ εφην, ο Πλατων µεν αναδιδασκαι ηµας Την πρωτην δια τουτων των ονοµατων, Thus on the one hand, at one time he unfolds It into Light through One name, then at another time, µεν τοτε εµφανιζων αυτην δι ενος ονοµατος, δε αυ τοτε through Two names, then at another time again, through Three names. Since there is a Triad in It, δια δυειν, δε τοτε αυ δια τριων. επει εστιν τριας εν αυτη, according to which, The Whole is characterized ; and a Dyad, according to which The Summits καθ ην η πασα χαρακτηριζεται, και δυας καθ ην τα ακρα Commune with One-another ; and a Monad which exhibits The Ineffable and Occult and Unific Nature κεκοινωνηκεν αλληλοις, και Μονας η προφηνασα το αρρητον και κρυφιον και ενιαιον of The First Triad, through Its own Monads. του πρωτου δια των εαυτης µοναδων. Certainly then, on the one hand, in the Timaeus (37d), Plato indeed calls The Second Triad µην µεν εν τιµαιω γε προειρηκεν Την δευτεραν after This one, Eternity ; but on the other hand, in the Parmenides, he calls It, The First Wholeness. µετα ταυτην αιωνα, δε εν Παρµενιδη την πρωτιστην ολοτητα. However, in what way These are allotted The Same Peculiarity we may learn by considering, that every δε Οπως ταυτα ελαχεν την αυτην ιδιοτητα αν µαθοιµεν συννοησαντες, οτι παν Entity that is, on the one hand, Eternal, is indeed a Whole ; for example, if It is Perfectly Eternal, then εκεινο µεν το αιωνιον εστιν ολον, µεν ει ειη παντελως αιωνιον, It also has The Whole of Its Essential-Being and Energy Present-at-once (For Every Intellect is Such as και εχον την ολην την ουσιαν και ενεργειαν παρουσαν αµα (γαρ γαρ πας νους τοι This, by Having Perfectly Established In-Itself, At-Once and For-All, The Whole of Its Being and also ουτος, τελεως ιδρυσαµενος εν εαυτω οµου και παν ολον το ειναι τε και Its Intellection. and thus It does not possess one part of Being, but is deprived of another part, nor does το νοειν, και ου εχων το µεν του οντος, δε ελλειπεν τω, ουδε It partially participate of Energy, whereas It does indeed, Comprehend At-Once The Whole of Being, παρα µερος µετεχων της ενεργειας, αλλ µεν περιλαβων αθροως ολον το ον, and also The Whole of Intelligence). If on the other hand, It were to proceed in Its Energies according to δε την ολην νοησιν, ει δε ειη προιον µεν ταις ενεργειας κατα 15

16 Time, but on the other hand, had an Eternal Essence, then It would be allotted The Whole of the latter, χρονον, δε εχοι την αιωνιον ουσιαν, ελαχε την ολην µεν and This Always Stably The Same, but It would possess the former variably, so as to bring about αει εστωσαν την αυτην, δε µεν αλλην γιγνοµενον different energies at different times. So then, Eternity is Everywhere, The Cause of Wholeness to την αλλην ποτε δε ποτε. τοινυν ο αιων εστιν Πανταχου αιτιος ολοτητος Those in which It is Primarily Present. Certainly then The Whole is also Everywhere, Comprehensive αν οις πρωτως παρη. Αλλα µην το ολον εστι και πανταχου περιεκτικον of Eternity. For no Whole abandons either Its Essence or Its Proper Perfection ; whereas that which is αιδιοτητος : γαρ ουδεν των ολων αφιησιν η την ουσιαν η την την οικειαν τελειοτητα, αλλα το both primarily corrupted and damaged is a partial nature. For on this account, The Whole Kosmos is και πρωτως φθειροµενον και το κακυνοµενον εστι το µερικον. γαρ ια τουτο ο συµπας κοσµος also Eternal, because It is a Whole, and this is likewise the case with all that Heaven contains, and και αιδιος, οτι ολος, και τα παντα ουρανω εν και with each of the elements. For Everywhere, Wholeness is Connective of Its subjects. Therefore, εκαστα των στοιχειων : γαρ πανταχου η ολοτης εστι συνεκτικη των υποκειµενων. ουν Eternity is Con-subsistent with Wholeness, and Wholeness and Eternity are The Same, and Each one ο αιων Συνυφεστηκεν τη ολοτητι και ολοτης και αιων εστιν ταυτον, και εκατερον is a Measure, The One, of Those that are Eternal and of all Perpetual natures, but the other, of Parts µετρον, το µεν των αιωνιων και των παντων αιδιων, το δε των µερων and of all multitude. However, there are Three Wholenesses, One indeed Being Prior to Parts, another και παντος πληθους. δε ουσων των Τριων ολοτητων, της µεν προ των µερων, της δε subsisting from Parts, and another subsisting in a Part ; thus on the one hand, through The Wholeness εκ των µερων, της δε εν τω µερει, µεν δια της ολοτητος which is Prior to Parts, Eternity Measures The Unities of Divine Natures which are Exempt from The προ των µερων, ο αιων µετρει τας εναδας των θειων τας εξηρηµενας των Real-Beings ; but on the other hand, through The Wholeness which derives Its Subsistence from Parts, οντων, δε δια της εκ των µερων It Measures The Unities that are Co-ordinate with Real-Beings ; but through The Wholeness which is in τας εναδας τας συντεταγµενας τοις ουσιν, δε δια της εν The Part, It Measures All The Real-Beings and The Whole Essences. For by These Wholenesses being τω µερει παντα τα οντα και τας ολας ουσιας : γαρ αυται The Parts of The Divine Unities, They Partibly Possess That which Pre-exists Unifically in The Unities. µερη των θειων εναδων µεριστως εχουσι τα προυπαρχοντα ενιαιως εν εκειναις. And moreover, Eternity is nothing else than The Never-Failing Brilliance Shining-Forth from The Και µην και ο αιων εστιν ουδεν αλλο η το αει ελλαµποµενης εκ της Unity which is Con-Joined with Essential-Being. But The Whole Consists of Two Parts ; of The One εναδος <ον> της συνοχης τω οντι : δε το ολον εκ δυοιν µεροιν, του ενος and of The Being, and The Power exists as The Collector of The Parts. Therefore, according to both και του οντος, της δυναµεως υπαρχουσης συναγωγου των µερων. αρα Κατ αθµφοτερας of these Insights, The Dyad Properly belongs to The Middle Intelligible Triad, by Unfolding into Light τας επιβολας η δυας προσηκουσα τη µεση νοητη τριαδι, εκφαινουσα The Uniform and Occult Underlying-Reality of The First Intelligible Triad. την µονοειδη και κρυφιον υποστασιν της πρωτης. Certainly then, on the one hand, in the Timaeus (37d), Plato also names The Third Triad Αλλα µην µεν εν Τιµαιω και επονοµαζει την τριτην τριαδα of The Intelligibles, The Living-Being Itself, Being Intelligible, All-Perfect, and Only-Begotten. But των νοητων αυτοζωον και νοητον και παντελειον και µονογενες, 16

17 on the other hand, in the Parmenides (143) he names It, Unlimited Multitude and a Wholeness that is δε εν τω Παρµενιδη απειρον πληθος και ολοτητα Comprehensive of many parts, but in the Sophist (245) he calls It, The Intelligible that is Wholly περιληπτικην πολλων µοριων, δε εν τω Σοφιστη νοητην παντοτητα Distributed into many Real-Beings. So then, all these Insights are The Offspring of One Knowledge, µεµερισµενην εις τα πολλα οντα. τοινυν Παντα ταυτα εστιν τα εκγονα µιας επιστηµης and tend to One Intelligible Truth. For when Timaeus calls This Triad και ανατεινεται µιαν την νοητην αληθειαν. γαρ τε Ο Τιµαιος αποκαλων ταυτην την τριαδα The Intelligible Living-Being, he also asserts It to be All-Perfect and Comprehensive of The Intelligible νοητον ζωον και τιθεται αυτην ειναι παντελειον και περιεκτικην των νοητων Living-Beings as Its Parts, both according to One and according to Genera. Hence, according to this, ζωων ως µοριων καθ εν και κατα γενη : αρα κατα τουτον The Living-Being Itself is a Whole that is Comprehensive of The Intelligible Living-Beings as Its Parts. το αυτοζωον εστι ολον περιληπτικον των νοητων ζωων ως µοριων. And when Parmenides brings to Light that The One Being is All-Perfect Multitude, he is revealing that Και ο Παρµενιδης αποφαινων το εν ον παντελες πληθος It is Con-Subsistent with This Order. For The Unlimited will be All-Powerful and All-Perfect, as we συνυφεστως το ταυτη τη ταξει : γαρ το απειρον εσται πανδυναµον και παντελες, ως have said before, by Comprehending In-Itself an Intelligible Multitude of Parts, which It also generates ; ειποµεν προτερον, περιεχον εν αυτω νοητον πληθος µοριων, α και απογεννα, some of These being More-Total, but Others More-partial, and as Timaeus says, The Parts according to των µεν ολικωτερων, των δε µερικωτερων, και ως ο Τιµαιος φησι, των µοριων καθ One and according to Genera. Then furthermore, just as he calls The Living-Being Itself Eternal and εν και κατα γενη. δε Ετι ωσπερ εκεινος αποκαλει το αυτοζωον αιωνιον και Only-Begotten, so also Parmenides first attributes The Always and Coming-to-be to Unlimited Multitude µονογενες, ουτως ο Παρµενιδης πρωτον απενειµεν το αει και γιγνεσθαι τω απειρω πληθει when he says thus, And according to the same reasoning, whatever part is generated, will always thus λεγων ουτωσι : Και κατα τον αυτον λογον οτιπερ αν µοριον γιγνεται, αει ουτως possess these two parts ; for The One will always have Being, and Being The One ; so that Two Parts ισχει τουτω τω µοριω : γαρ το εν τε αει ισχει το ον και το ον το εν, ωστε δυο will necessarily always be generated, and there will never be only one part. Who then, so clearly αναγκη αει γιγνοµενον µηδεποτε ειναι εν. Τις αν ουν ουτως εναργως reminds us, about The Eternal Living-Being, and of The Proto-Genic Triad, as Parmenides does, υπεµνησε ηµας περι του αιωνιου ζωου και της πρωτογενους τριαδος ως ο Παρµενιδης, first, by assuming in This Order Generation and The Always, then, by continually using each of These? πρωτον παραλαβων επι ταυτης της ταξεως γενεσιν και το αει και ουτω συχνως χρησαµενος εκατερω ; So then, The Same Being is both The All-Perfect Living-Being, and The All-Powerful Intelligible τοινυν Το αυτο εστι και παντελες ζωον και πανδυναµον νοητον Multitude. For by The First Unlimited being Power, then Every Intelligible Subsists according to It, πληθος. γαρ της πρωτης απειριας ουσης δυναµεως, το παν το νοητον υφεσταµενον κατ αυτην and receives from It, a division into Parts, I think it is proper to call It All-Powerful/Omnipotent ; και υποδεξαµενον απ αυτης την διαιρεσιν εις τα µερη αξιω προσονοµαζειν πανδυναµον, thus avoiding the name of the infinite/unlimited, since it disturbs the many. απαλλαγεις της προσηγοριας του απειρου ως ταραττουσης πολλους. But we must not omit, That which is both difficult to understand in these considerations, Αλλ µη παρωµεν οπερ και χαλεπον συννοησαι εν τουτοις and for which Plato especially deserves to be admired, but must be revealed, to The Genuine Lovers και του Πλατωνος µαλιστα προσηκον θαυµασαι, αλλα επιδειξωµεν τοις γνησιοις ερασταις 17

18 of The Truth. For The Intelligible Living-Being Comprehends Four Intelligible Ideas, according to της αληθειας. γαρ Του νοητου ζωου περιεχοντος τεσσαρας νοητας ιδεας, καθ which, It not only Gives Subsistence to The Genus of The Gods, but also to The Superior Beings ας ου µονον υφιστησιν γενη θεων, αλλα και των κρειττονων following after The Gods, and then also to mortal beings themselves - for in generating, It extends µετα θεους και ηδη των θνητων ζωων αυτων γαρ απογεννωσα διατεινει The Idea of The Air-borne and The Idea of The Aquatic and The Idea of the Earth-borne from The Gods η ιδεα των αεροπορων και η των ενυδρων και η των χθονιων απο θεων even as far as mortal living beings surely then since It Comprehends The Four Ideas, and through και µεχρι των θνητων ζωων γουν περιχοντος τετταρας ιδεας και δια Those Very Paradigms It produces Wholly Divine, Spiritual and mortal beings, this account των αυτων παραδειγµατων παραγοντος ολικως τα θεια τε και τα δαιµονια και τα θνητα, ο λογος deservedly produces a doubt in those who love the contemplation of The Truth : For how is it the case, εικοτως παρεσχεν αποριαν τοις φιλοθεαµοσι της αληθειας, πως that since The Causes are The Same and The Same Primary Paradigms Pre-Subsist, των αιτιων οντων αυτων και των αυτων πρωτουργων παραδειγµατων προυπαρχοντων, some of the natures which are constituted as Gods, others Spirits and others mortal beings? For since τα µεν των υποστατων θεοι, τα δε δαιµονες, τα δε θνητα ζωα. γαρ all of these are generated with reference to One Idea, how is it possible that they should not have the παντα γενοµενα Προς εν ειδος πως ου εχει την same form and nature ; since it is necessary that One Idea should in every case be generative of those αυτην µορφην και φυσιν, δεοντος την µιαν ιδεαν πανταχου γεννητικην των that have the same form? For on this account we give-way to The Hypothesis of The Ideas, in order that ειναι οµοειδων ; γαρ ια τουτο συνεχωρησαµεν την υποθεσιν των ιδεων, ινα Prior to The Multitude of The Monads that are Productive of Similar Natures, They are Possessed and προ του πληθους τας µοναδας παρακτικας των οµοιων εχη τε και Contained by The Intelligible Genus of The Gods. περιεχη το νοητον γενος των θεων. Therefore, since this doubt is so difficult, someone may solve it, on the one hand, ουν Ταυτης της αποριας ουσης ουτως χαλεπης τις αν αντιλαβοιτο µεν in a logical way by saying that all those that subsist according to One Idea are not synonymous, nor do λογικως λεγων οτι τα παντα υποσταντα καθ εν ειδος µη συνωνυµα µηδε they similarly participate of their Common Cause, but some do so Primarily, and others Intermediately, ωσαυτως µετεχει της κοινης αιτιας, αλλα τα µεν πρωτως, τα δε µεσως but others do so lastly. For each Idea is The Leader of a certain series, beginning from Above, and τα δε εσχατως. γαρ Εκαστον ειδος ηγειται τινος σειρας αρχοµενον ανωθεν και descending as far as to those that are last. For according to The Chaldean Oracle (Frag 34) ; υφιζανον µεχρι των εσχατων. γαρ κατα το λογιον From Above, All begin to Extend Their Wondrous Splendor, to the place below. ανωθεν Παντα αρχεται τεινειν αγητας ακτινας εις το κατω So that there is nothing wonderful in that The Same Idea should Pre-Subsist as The Cause of The Gods, Ωστε αν ειη ουδεν θαυµαστον την αυτην ιδεαν προυπαρχειν αιτιαν θεων και The Spirits and mortal beings, Producing All of them Wholly, and delivering the more partial distinction δαιµονων και θνητων ζωων, παραγουσαν τα παντα ολικως και παραδουσαν την µερικωτεραν διακρισιν to The Demiurgic Order, just as This Order delivers The Production of individuals to The Junior Gods. τη δηµιουργικη ταξει, ωσπερ αυτη παραγει την ποιησιν των ατοµων εις τους νεους Θεους. For The Intelligibles on the one hand, are The Cause of The Series of Wholes, while The Intellectuals, γαρ Τα νοητα µεν εστιν αιτια των σειρων ολων τα νοερα 18

19 on the other hand, of The Divisions according to The Common Genera, but The Super-Kosmic δε των διαιρεσεων κατα κοινα γενη, δε τα υπερκοσµια are The Cause of Specific differences ; whereas The Kosmic Ideas are The Cause of those that are now κατ ειδη των διαφορων δε τα εγκοσµια και αυτων ηδη individuals. For They are Causes that are moved, and The Leaders of the mutation to Their offspring. των ατοµων : γαρ εστιν αιτια κινουµενα και εξαρχει µεταβολης αφ εαυτων τοις γινοµενοις. If then one must also view the subject Itself-by-Itself, and see how One Intelligible Idea is Ει δε δει και θεωρησαι το πραγµα αυτο καθ αυτο και οπως το εν νοητον ειδος The Cause of Gods and Spirits and mortals, then Parmenides alone is able to satisfy us, about θεων και δαιµονων και θνητων, ο Παρµενιδης µονος δυνησεται αναπλησαι ηµας, The Parts that are Contained in The Intelligible Multitude, by characterizing Some, according to The των µερων εν τω νοητω πληθει χαρακτηριζων τα µεν κατα το Being, but Others according to The One. For on the one hand, The One Being is Bound by The One, ον, τα δε κατα το εν. γαρ µεν Το εν ον κατεχεται τω ενι, whereas on the other hand, The Being which is One, is rather In The Being, and so The One Being, δε το ον εν µαλλον [εν] τω οντι, και το εν ον and The Being which is One, Contains In-Itself, Each of The Intelligible Living-Beings. Therefore, και το ον εν εχει εν εαυτω εκαστον των νοητων ζωων. ουν on the one hand, according to The One Being, Parmenides constitutes The Divine Genera, together µεν κατα το εν ον Υφιστησιν τα θεια γενη µετα with Their Appropriate Peculiarity ; but on the other hand, according to The Being which is One, he της οικειας ιδιοτητος, δε κατα το ον εν constitutes The Genera Posterior to The Gods. And again on the one hand, according to The One Being τα µετα θεους : και µεν κατα το εν ον of The Being which is One, The Genera of Spirits, whereas according to The Being which is One, the του οντος ενος τα των δαιµονων, δε κατα το ον εν τα Mortal Genera. And in turn, on the one hand, according to The One Being of The One Being, he θνητα : και αυ µεν κατα το εν ον του ενος οντος constitutes The First and Loftiest Genera of The Gods ; whereas according to The Being which is One τα πρωτιστα και υψηλοτατα γενη των θεων, δε κατα το ον εν he constitutes The Second Genera which also Contains The Angelic Order. And surely, in this way τα δευτερα και εχοντα αγγελικην ταξιν. Και δη ουτω The All is Full of Gods, Angels, Spirits, and mortal Living-Beings. And you see how the medium is παντα πληρη θεων, αγγελων, δαιµονων, θνητων ζωων. Και ορας οπως η µεσοτης preserved of The More-Excellent Genera. For The Being which is One, is The Angelic Limit of σωζεται των κρειττονων γενων. γαρ Το ον εν εστι το αγγελικον περας The One Being which produces the Gods, but The One Being is The Spiritual Summit of The Being του ενος οντος παραγοντος τους θεπους, δε το εν ον το δαιµονιον ακροτης του οντος which is One, and which Adorns Secondary Natures. But concerning The Unions of Secondary Natures, ενος του κοσµουντος τα δευτερα : δε αι ενωσεις των δευτερων it is not unclear that They approach near to The * Multitude, and to The Procession of The Natures that ουκ αδηλον οτι συνεγγιζουσι τω πληθει και τη προοδω των are Superior. And neither must you wonder if on the one hand, The Being which is One is The Cause υπερκειµενων. Και µη θαυµασης ει µεν το ον εν αιτιον of The Angels, whereas on the other hand, The One Being of Spirits. For in one place, The Being αγγελων, δε το εν ον δαιµονων. γαρ Ου µεν το ον which is One, is a Part of The One Being, but in another place, The One Being is a Part of The Being εν εστι µερος του ενος οντος, ου δε το εν ον του οντος 19

20 which is One, and in one place The Union is Essential, but in another place The Essence is Uniform. ενος, και ου µεν ενωσις εστιν ουσιωδης, ου δε ουσια ενοειδης. For The Summit of The Being which is One, is Such as This. γαρ το ακροτατον του οντος ενος τοιουτον. Accordingly then, The Intelligible Multitude is thus Reasonably All-Powerful, and The αρα το νοητον πληθος εστι Εικοτως πανδυναµον και τον Intelligible Living-Being All-Perfect, as Being At-Once, The Cause of All, and This, as far as to those νοητον ζωον παντελες ως οµου αιτιον παντων και µεχρι των that are last, Plato all but exclaiming, [In the words of the Chaldean Oracle ] τελευταιων, του Πλατωνος ουκ µονον βοωντος το εκεινο From Within That Source Ενθεν A Furious-Storm Sweeps Along, πρηστηρ συροµενος Obscuring The Very Flower of Fire, αµυδροι ανθος πυρος While Leaping ενθρωσκων into the many cavities of the Kosmos. κοιλωµασιν κοσµων. Fragment 34 For by The Divine Unities Proceeding Gradually, They Generate the multitude of All Kosmic Natures. γαρ κατα αι θειας Αι εναδες προιουσαι βραχυ απογεννησαν το πληθος των παντων εγκοσµιων. Therefore, This Triad is The Fountain and Cause of All ; and from It Subsist, All The Life, and All ουν αυτη τριας Εστιν η πηγη και αιτια παντων και απ αυτης υπεστη πασαζωη και πασα The Procession of The Gods, and The Genera that is Superior to us, and of mortal beings, by producing προοδος θεων, τε και των γενων κρειττονων ηµων και των θνητων ζωων, παραγουσης All Wholly and Uniformly, and by Binding to Itself, The Whole Causes, of The Partible/Divisible παντα ολικως τε και µονοειδης και αναδησαµενης εις εαυτην τας ολας αρχας των µεριστων Streams of Vivification and of The Production of [Geometrical]Forms. οχετων τε της ζωογονιας και της ειδοποιιας. Chapter 23 Taylor, 28 Bude Well then, let us again return from The Divisible Theory of Intelligibles to The All-Perfect Ειεν ουν αναδραµωµεν δη παλιν απο της διηρηµενης θεωριας των νοητων επι την παντελη and One Knowledge of Them, and let us say to ourselves, that This Intelligible Genus of The Gods is και µιαν επιστηµην αυτων και ειπωµεν προς ηµας αυτους οτι τουτο το νοητον γενος των θεων Unifically Exempt from all The Other Divine Orders, and is neither called Intelligible, by being known ενιαιως εξηρηται παντων των αλλων θειων διακοσµων και ουτε καλειται νοητον ως γινωσκοµενον by a partial Intellect, nor by being Comprehended by Intelligence in conjunction with Reason, nor yet, τω µερικω ϖω ουτε ως περιληπτον νοησει µετα λογου, αλλ ουδε as Pre-Subsisting in The All-Perfect Intellect. For It Surpasses both The Whole and Partial Intelligibles, ως προυπαρχον τω παντελει νω. γαρ Εκβεβηκε απο τε των ολων και τωνµερικων νοητων and It Exists Prior to all of The Intellectual Objects, by being an Imparticipable and Divine Intelligible. και προυπαρχει απαντων των νοουµενων, ον αµεθεκτον και θειον νοητον. Hence, It is also Allotted Such a Supremacy in relation to All The Intelligible Orders, such as The One ιο και ελαχε τοιαυτην υπεροχην προς απασας τας νοητας ταξεις οιον το εν 20

21 is Allotted, in relation to every Genus of The Gods. For This Intelligible is also Imparticipable, and Fills προς απαν το γενος θεων : γαρ τουτο το νοητον εστι και αµεθεκτον και πληροι from Above The Divine and Intellectual Orders. For if every Intellect is Intelligible to Itself, then It ανωθεν τους θειους και νοερους διακοσµους. γαρ Ει πας νους εστι νοητος εαυτω, Contains This Peculiarity through The Intelligible Gods. For Plentitude comes to All from That Source. εχει ταυτην την ιδιοτητα δια τους νοητους θεους : γαρ το πληρες πασι εκειθεν. And in this way, on the one hand, The Intelligible is at the same time Exempt from Intellect, by Existing Και ουτως µεν το νοητον αµα εξηρηται του νου, υπαρχον Itself-by-Itself, but on the other hand, at the same time The Intelligible is not external to Intellect. For αυτο καθ αυτο, δε αµα το νοητον ουκ εξω του νου. γαρ there are both The Intelligible that is Conjoined with Intellect ; That which is Co-ordinate, being derived Εστι και νοητον συζυγον τω νω, το συντεταγµενον from That which is Exempt, That which is being Participated from That which is Imparticipable, That απο του αµεθεκτου, το µετεχοµενον απο του αθµεθεκτου, which is Inherent from That which Pre-Subsists, That which is Multiple from That which is Uniform. ενυπαρχον απο του προυπαρχοντος, το πληθυοµενον απο του µονοειδους. Accordingly then, one must also not define Intelligible Simplicity to be such as that αρα Και ου αφοριστεον την νοητην την απλοτητα οποιαν which we are accustomed to say of The Intelligibles. For on the one hand, in this case The One becomes ειωθαµεν λεγειν περι των νοερων. γαρ µεν Επι ταυτης το εν συν Equal to Multitude and Distinction becomes Equal to The Uniform Sameness of Essential-Being. εξισουται τω πληθει και η διακρισις τη µονοειδει ταυτοτητι της ουσιας : Whereas on the other hand, The Intelligible Simplicity is Uniform, and without Distinction, and It is δε η νοητη απλοτης εστι ενοειδης και αδιακριτος και Occult, by Excelling Every Divisible Form of Life, and Every Intellectual Multitude. κρυφια, προεχουσα παντος του µεριστου ειδους της ζωης και του νοερου του πληθους. And thus, I do not indeed place The Intelligible Simplicity among The Order of The Ideas Και τοινυν ουκ εγωγε τιθεµαι την νοητην την απλοτητα εν ταχει ιδεας (For This Idea is Partial, and is Subordinate to The Intelligible Union), but I consider It as Being (γαρ τουτο το ειδος µερικον και καταδεεστερον της νοητης ενωσεως), αλλα The Hyparxis of Divine Natures, and as Being Generative of The Whole of The Good that is Distributed υπαρξιν θειαν, γεννητικην των ολων αγαθων διανεµοµενων to All Divine Natures, and in which The Gods Themselves Subsist. For The Goodness of The Gods, is επι παντα τα θεια, εν οις οι θεοι υφεστηκασιν. γαρ η αγαθοτης των θεων εστιν neither an Ideal-Form nor a condition/habitude, but It is The Abundance of Divine Self-Sufficiency and Ουτε ειδος ουτε εξις, αλλα της πληρωµα θειας αυταρκειας και The Divine Power, according to which The Gods Fill All with The Good. Therefore, The Intelligible της θειας δυναµεως, καθ ην πεπληρωκασι τα παντα των αγαθων. ουν οι νοητοι Gods are surely, in a much greater degree, United to The Good, and because, They are Wholly-Full θεοι δη Πολλω µειζονως συνηνωνται προς ταγαθον και διοτι εισιν ολως αναµεστοι of The Super Essential Goodness, and by Being Established in This, They Contain The Supreme της υπερουσιου της αγαθοτητος και ιδρυσαµενοι εν αυτη συνεχουσιν την ακραν Hyparxis of Themselves. υπαρξιν εαυτων. So then, quite reasonably do we say, that The Intelligible Gods Unfold into Light αρα Εικοτως λεγοµεν τους νοητους θεους εκφαινειν The Ineffable Cause of All, and by Its Admirable Supremacy and Union ; They Themselves την αρρητον αρχην των παντων και εκεινης την θαυµαστην υπεροχην και την ενωσιν αυτους 21

22 on the one hand, indeed Subsist Occultly, but on the other hand, by Comprehending The Multitude µεν και υποσταντας κρυφιως, δε περιεχοντας τα πληθη Uniformly and Unifically ; thus They Reign-over Wholes/Universals Exemptly, and by Being µονοειδως και ενιαιως, δε βασιλευοντας των ολων εξηρηµενως και οντας Uncoordinated with All The Other Gods. And since, just as The Good Illuminates All ασυντακτους προς απαντας τους αλλους θεους. Και γαρ ωσπερ το αγαθον κατελαµψε παντα with Super-Essential Light and Unfolds into Light The Gods who are The Fathers of All, so also then, τω υπερουσιω φωτι και ανεφηνε θεους πατερας των παντων, ουτω και δη The Intelligible Genus of The Gods, according to The Simile to The Good, It Imparts Intelligible το νοητον γενος των θεων κατα την οµοιοτητα προς ταγαθον µετεδωκε της νοητης Abundance from Itself to All The Secondary Gods. Surely then, according to Each Distribution πληρωσεως αφ εαυτου πασι τοις δευτεροις θεοις. γουν καθ εκαστην διανοµην of The Gods, there is an Appropriate Intelligible Multitude, just as analogous to The Good, The Monad θεων Εστι οικειον νοητον πληθος, ωσπερ αναλογον ταγαθω µονας also Subsists-Prior to Each of The Divine Orders. And on the one hand, This Monad is και προυπαρχει εκαστης των θειων ταξεων. Και µεν αυτη The Pre-Subsistent Leader of The Union to Secondary Natures, but on the other hand, The Intelligible προκαταρχει ενωσεως τοις δευτεροις, δε το νοητον Multitude is The Pre-Subsistent Source of Beauty, Self-Sufficiency, Power and Essential-Being of All πληθος καλλους, αυταρκειας, δυναµεως, ουσιων, απαντων The Intelligible Goods. For The Gods Intelligibly Pre-Comprehend All The Intellectual Natures and των νοητων αγαθων. γαρ οι θεοι νοητως προειληφασι Παντα τα νοερα και Contain Them In-Themselves, according to Supreme Union. συνεχουσιν εν εαυτοις καθ ακραν ενωσιν. (Proclus Theology of Plato, Book III Chap pp , T.Taylor, Prometheus Trust Vol 8, Book III Chap pp Saffrey/Westerink, Bude) Book IV Chapter 1 The Intelligible and at the same time Intellectual Triads Therefore, on the one hand, let the discussion concerning The Intelligible Gods, that δη µεν Ο λογος περι των νοητων, unfolds the mystic doctrine of Plato concerning Them be terminated by us here. But on the other hand, αναπλωσας την µυσταγωγιαν του Πλατωνος περι αυτων περιγεγραφθω ηµιν ενταυθα : δε in the next place it entirely follows that we should consider in the same manner the narration concerning εχοµενον παντως εστι ανασκεψασθαι κατα τον αυτον τροπον την υφηγησιν περι The Intellectual Gods. Thus since Some of The Intellectual Gods are both Intelligible and Intellectual, των νοερων θεων. Αλλ επειδη τα µεν των νοερων εστι νοητα και νοερα, Such as, according to the (Chaldean) Oracle (Frag77), Intellectually Perceive and are at the same time οσα κατα το λογιον νοειται Intellectually Perceived ; while Others are only Intellectual. We say that beginning from The Intellectual νοουντα, τα δε µονον νοερα, λεγωµεν αρξαµενοι απο των νοερων and at the same time Intelligible Gods, in the first place, we will determine what pertains to Them και αµα νοητων πρωτον διοριζοµενοι τα περι αυτων In-Common, from which we shall also render the doctrine concerning Each of Their Orders more clear. κοινα, αφ ων και ποιησοµεθα την διδασκαλιαν περι εκαστης ταξεως σαφεστεραν. Now then, let us again recall to our memory those arguments which we demonstrated a τοινυν ηµας Παλιν αναµνησωµεν αυτους ων απεδεικνυµεν 22

23 little earlier ; that there are Three Whole Monads, such as Essential-Being, Life and Intellect, that µικρωπροτερον, αρα εισιν τρεις ολικαι µοναδες, ως ουσια, ζωη, νους are Themselves, Entirely Beyond The Gods that are Divided according to Parts, and that These Monads αυται παντως επεκεινα των θεων διηρηµενων κατα µερη, και ταυτα Participate of The Super-Essential Unities Prior to Those that are Partial ; but that Essential-Being µετεχει των υπερουσιων εναδων προ των µερικων : δε η ουσια Transcends The Rest. Whereas, Life is allotted The Middle Order, while Intellect Converts The End εξηρηται των λοιπων, δε η ζωη ελαχεν µεσην ταξιν, δε ο νους επιστρεφει το περας of This Triad to The Beginning. And All These are, on the one hand, Intelligibly In Essential-Being ; της ταυτης τριαδος προς την αρχην : και παντα ταυτα εστιν µεν νοητως εν τη ουσια, while on the other hand, They are Intelligibly and Intellectually In Life ; but Intellectually In Intellect. δε νοητως και νοερως εν τη ζωη, δε νοερως εν τω νω : /// And since on the one hand, Those that are Secondary Always Participate of Those that are Superior, but και ως µεν τα δευτερα αει µετεχει των υπερκειµενων, on the other hand, These Latter Ones Pre-Subsist Themselves-by-Themselves Prior to Participation ; and δε εκεινα προυφεστηκεν αυτα καθ αυτα προ της µεθεξεως : και since in Each Order there are These Three Aspects ; The Cause of Abiding, The Cause of Proceeding, ως εν εκαστη ταξει εστι ταυτα τρια, το αιτιον της µονης, το της προοδου, and The Cause of Conversion, even if Intellect is more Formalized according to Conversion, but Life το της επιστροφης, και ει ο νους µεν µαλλον ειδοποιειοται κατ επιστροφην, δε η ζωη according to Progression, and Essential-Being according to Permanence. Of These Aspects, it is κατα την προοδον, δε η ουσια κατα την µονην. Τουτων υποκειµενων certainly necessary that if The First Intellectual Gods are Essentialized, according to Life, then They δηπου αναγκη τους πρωτους νοερους θεους ουσιωµενους, κατα την ζωην, τοινυν should Conjoin The Imparticipable Intellect to The Intelligible Genus of The Gods, and that They συναπτειν τον αµεθεκτον νουν προς τον νοητον γενος των θεων και should on the one hand, Uniformly Conjoin the various progressions of those that are secondary, but on µεν ενοει δως συνεχειν τας ποικιλας προοδους των δευτερων the other hand, Unfold into Light and Expand The Abiding Hyparxis of The Preceding/Leading Causes. δε εκφαινειν και αναπλουν µονιµους υπαρξεις των προηγουµενων αιτιων. For Imparticipable Life is This Kind of Cause, by Defining/Circumscribing That which is Primarily both γαρ η αµεθεκτος ζωη εστιν Τοιαυτη, διοριζουσα το πρωτως τε Being and Intellect, and thus on the one hand, It Participates of Being, while on the other hand, It is ον και τον νουν, και µεν αυτη µετεχουσα του οντος, δε Being Participated by Intellect. But this is the same as to say that Intellection is Filled, on the one hand, µετεχουµενη υπο του νου : δε τουτο ταυτον την νοησιν πληρουσθαι µεν from The Intelligible, but on the other hand, that The Intelligible Fills Intellect from Itself. For εκ του νοητου, δε πληρουν τον νουν αφ εαυτης, γαρ Essential-Being is The Intelligible, but Life is The Intellection. And Essential-Being is indeed το ον εστιν το νοητον, δε η ζωη νοησις. Και το ον µεν characterized according to The Divine Hyparxis ; but Life, according to Power ; and Intellect, according χαρακτηριζεται κατα την θειαν την υπαρξιν, δε η ζωη κατα την δυναµιν, δε ο νους κατα to The Intelligible Intellect. For as Essential-Being is analogous to Hyparxis, so also is Intellect τον νοητον νουν. γαρ ως το ον εστιν Αναλογον προς την υπαρξιν, ουτως ο νους to Essential-Being. And as The Intelligible Power is to Each of The Summits, so also is Life to προς το ον, και ως η νοητη η δυναµις προς εκατερον των ακρων, ουτως η ζωη προς The Intelligible and to Intellect. And just as on the one hand, Power is generated from The One and το νοητον και τον νουν. Και ωσπερ µεν η δυναµις απεγεννατο εκ του ενος και 23

24 The Hyparxis, but on the other hand, Gives Subsistence with The One to The Nature of Essential-Being, της υπαρξεως, δε συνυφιστη τω ενι την φυσιν του οντος, so also then, on the one hand, Life Proceeds from Essential-Being, while giving Subsistence to a Power ουτω και δη µεν η ζωη προεισιν εκ του οντος, υποστησασα δυναµις that is Other from That which is in Essential-Being. Then just as The One Itself which Exists Prior to αλλην της εν τω οντι : δε καθαπερ το εν αυτο προυπαρχον Essential-Being, Imparts to Being from Itself The Second Unity, then The Life that is Allotted The του οντος διδωσιν τω οντι αφ εαυτου δευτεραν εναδα, δη η ζωη λαχουσα την Subsistence Prior to Intellect so also Generates Intellectual Life. For both The Truly Essential-Being υποστασιν προ του νου ουτω και απογεννα νοεραν ζωην. γαρ Και το οντως ον and The Intelligible which Precede The Rest, supply both Life and Intellect with Intelligible Union. και το νοητον προηγουµενον των λοιπων χορηγει και τη ζωη και τω νω την νοητην ενωσιν. So then, The Imparticipable Life which Participates of The Intelligible Monads, is τοινυν η αµεθεκτος ζωη µετεχουσα των νοητων µοναδων Εστι The Second after Essential-Being, and is Generative of The Imparticipable Intellect, and It Fulfills δευτερα µετα το ον και γεννητικη του αµεθεκτου νου : και συµπληρουσα This Mediation, and It Contains The Bond of The Intelligibles and The Intellectuals, and so on the one ταυτην την µεσοτητα και κατεχουσα τον συνδεσµοντων νοητων τε και των νοερων, µεν hand, It is Illuminated by The Gods who are allotted a Secondary Union of The Occult Subsistence καταλαµπεται υπο θεων λαχοντων δευτεραν ενωσιν της κρυφιου υποστασεως of The Intelligibles, but on the other hand, Precede according to Cause, The Separation/Distinction of των νοητων, δε προηγουµενων κατ αιτιαν της διακρισεως The Intellectual Natures. For The Unific, Indivisible, Simple and Primary Natures of The Intelligibles, των νοερων. γαρ Το ενιαιον και το αδιαρετον και το απλουν και το πρωτουργον των νοητων Descend through The Mediation of These Gods into Multitude and Distinction, and into the Inexplicable υφιζανει δια της µεσοτητος τουτων εις πληθος και διακρισιν και την απεριηγητον Evolution of The Divine Orders. From which Source also, I think, The Gods who Connectedly-Contain ανελιξιν των θειων διακοσµων. Οθεν και οιµαι οι συνεχοντες The Life, which is Unlimited, being The Middle of The Intelligible and Intellectual Gods, and are την ζωην, ουσαν απειρον, οντες µεσοι των νοητων τε και των νοερων θεων και being Carried in The Divisions of Themselves, are called Intelligible and at the same time Intellectual, εποχουµενοι ταις διαιρεσεσιν εαυτων καλουνται νοητοι και αµα νοεροι, being Filled, on the one hand, from The First Intelligibles, while on the other hand, Filling, The πληρουµενοι µεν απο των πρωτων νοητων, δε πληρουντες τους Intellectual Gods. For we call The Intelligible Gods Intelligible, by not being Co-ordinate with Intellect. νοερους. Και γαρ ελεγοµεν τους νοητους νοητους ως ουχ συστοιχους τω νω, For The Intelligible which is in Intellect is one aspect, and That which Produces The Intellectual Gods γαρ το νοητον εν τω νω αλλο και το παρακτικον των νοερων is another : and we denominate The Gods that Subsist according to Life, Intelligible and at the same time αλλο : και προσαγορευοµεν τους θεους κατα την ζωην νοητους και οµου Intellectual, not by Giving Completion to Intellect, nor by Being Established according to Intellectual νοερους, ουχ ως συµπληρουντας τον νουν ουδ ως ιδρυµενους κατα την νοεραν Intellection, and by Imparting on the one hand, The Power of Intellectual Perception, to Intellect, and νοησιν και παρεχοντας µεν το νοειν νω on the other hand, The Power of Being Intellectually Perceived, to The Intelligible, but we give Them δε το νοεισθαι νοητω, αλλ this appellation, on the one hand, since They derive Their Subsistence from The Intelligible Monads, µεν ως υποσταντας απο των νοητων µοναδων, 24

25 and on the other hand, since They Generate All The Intellectual Hebdomads, and since on the one hand, δε απογεννωντας πασας τας νοερας εβδοµαδας, και µεν They are Illuminated with Intelligible Light, while on the other hand, They Subsist Prior to Intellectuals, καταλαµποµενους τω νοητω φωτι δε προυπαρχοντας των νοερων according to a Generative Cause, thus we think fit to denominate Them in Common, by conjoining κατ γεννητικην αιτιαν, αξιουµεν προσονοµαζειν κοινη, συναπτοντες Their Names from Their Summits (The Monads), just as They are also surely Allotted a Peculiarity τα ονοµατα απο των ακρων, καθαπερ αυτοι και δη ελαχον ιδιοτητα that is Collective of The Wholes/Universals in The Divine Kosmic-Orders. συναγωγον των ολων εν τοις θειοις διακοσµοις. Thus, it is surely clear that They Subsist according to This Mediation, and that They are ουν δη ηλον οτι υποσταντες κατα την ταυτην µεσοτητα και οντες Embraced by The Intelligible Gods, Who Subsist at the same time in a Monadic and a Triadic Way. συνεχεις τοις νοητοις θεοις, εκεινων υφεστηκοτων αµα µοναδικως και τριαδικως For The Intelligible Triads, are Triads on the one hand, in relation to The Highest Union, which is also γαρ αι νοηται τριαδες εισιν τριαδες µεν ως προς την ακροτατην ενωσιν και Exempt from All ; but on the other hand, in relation to The Distinct Essence of The Triads, They are εξηρηµενην των παντων, δε ως προς την διηρηµενην ουσιαν των τριαδων ειεν Monads that Unfold into Light The Whole Triads from Themselves. Surely then, The Intelligibles, do µοναδες αν εκφαινουσαι τας ολας τριαδας αφ εαυτων γουν των νοητων not depart from Their Unific Hyparxis in Their Triadic Procession, and The Intelligible and Intellectual ουκ αποσταντων της ενιαιας υπαρξεως εν τη τριαδικη προοδω, οι νοητοι και νοεροι Gods, Subsist Triadically, by exhibiting In-Themselves, The Distinction of The Monads, and, through θεοι υποστησονται τριαδικως, επιδεικνυµενοι εν εαυτοις την διακρισιν των µοναδων και δια Divine Difference, They Proceed into Multitude and into a Variety of Powers and Essences. For Those της θειας της ετεροτητος προιοντες εις πληθος και ποικιλιαν δυναµεων και ουσιων. γαρ Το that Subsist more remote from The One Cause, are more Multiplied than Those that are Prior to Them ; υφισταµενα πορρωτερον της µιας αρχης µαλλον πληθυεται των προ αυτων, and so on the one hand, They are diminished in Their Powers and in Their Comprehensions of Those και µεν ελαττουνται ταις δυναµεσιν και ταις περιοχαις των that are Secondary, but on the other hand, They are divided into more Numbers, and into Those that are δευτερων, δε διαιρουνται πλειοσι αριθµοις και more distant from The Monad. And likewise, They relinquish The Union which is The Cause of Those πλεον αφεστηκοσι της µοναδος και αφιασι την ενωσιν την αιτιαν των that Primarily-Subsist, and Their Variety is taken-on by them, in exchange for The Occult Hyparxis πρωτουργων, την ποικιλιαν αντι αλλαττοµενα της κρυφιας υπαρξεως of Those that Primarily-Subsist. Then, according to this reasoning, The Intelligible and Intellectual, εκεινων δη Κατα τουτον τον λογον η νοητη και νοερα and of These, The Intellectual, The Separation is greater than That which is only Intelligible, and in turn και ταυτης η νοερα, της διακρισεως πλειων και νοητης, και παλιν of These, The Partial Orders are allotted a much greater division, in order to also unfold to us, τουτων αι µερικαι διακοσµησεις ελαχον πολλω µειζονα διαιρεσιν, ωστε και εκφηναι ηµιν The Multitude of Gods which cannot be comprehended in The Numbers within The Decad. And Their πληθος θεων απεριληπτον τοις αριθµοις εισω δεκαδος και αυτων Peculiarities are also Indescribable and Inexplicable by our Insights, and are only τας ιδιοτητας ειναι και ανεξηγητους και απεριηγητους των ηµετερων επιβολων µονοις manifest to The Gods Themselves, and to Their Causes. καταφανεις τοις θεοις αυτοις και τοις εαυτων αιτιοις. 25

26 Therefore on the one hand, Such are The Intelligible and Intellectual Gods, and on the ουν µεν Τοιουτοι εισιν οι νοητοι και νοεροι θεοι other hand, Such is The Peculiarity which They are allotted ; The Peculiarity that is Connective of The δε τοιαυτην ιδιοτητα ελαχον, συνεκτικην των Summits, and that Unfolds into Light The Pre-subsisting Leaders, but is Convertive of Those that are ακρων, και εκφαντικην των προηγουµενων δε επιστρεπτικην των Secondary. by Intellectually-Perceiving, on the one hand, The Gods Prior to Themselves, but on the δευτερων, νοουντες µεν τους προ αυτων, other hand, by Being Intellectually-Perceived by The Gods Posterior to Themselves. Hence Timaeus δε νοουµενοι υπο των θεων µετ αυτους. ιο ο Τιµαιος also sets-up The All-Perfect Living-Being as being The Most Beautiful of All The Objects of Intellection και ετιθετο το παντελες ζωον υπαρχειν καλλιστον παντων των νοουµενων since there are also Those Objects of Intellection that are clearly Posterior to It, which It Surpasses ως αν τε και των νοουµενων οντων δηλαδη µετ εκεινο, ων εκεινο υπερεχον by Being The Most Beautiful, and in turn since It is The Limit of The First Intelligibles, Those that are ην καλλιστον, και αυ ως περας των πρωτων νοητων, των Posterior to It, Subsist in an Intellectual way. Accordingly then, according to this reasoning, The First µετ αυτο υφεστηκοτων νοερως. Και α κατα τουτον τον λογον οι πρωτοι Intellectual Gods also happen to be Intelligible ; and we do not derive these reasonings from a foreign νοεροι θεοι και τυγχανουσιν οντες νοητοι : και ηµεις ουχ φεροντες ταυτα αλλα source, while we ascribe them to Plato, but they are asserted by us by grasping his intent. χοθεν προσαγοµεν τω Πλατωνι, αλλα λεγοµεν λαβοντες παρ αυτου τας αφορµας. Book 4 Chapter 31 Taylor & Bude Thus, on the one hand, through these reasonings it is clear, that The Very First Number ουν µεν, δια τουτων καταφανες, Οτι ο πρωτιστος αριθµος, which comes from The Intelligibles, is of a Feminine Nature. \\\ Surely then, by following Parmenides, απο των νοητων, εστι θηλυπρεπης. δη εποµενως τω Παρµενιδη it remains that we should speak concerning The Triadic Division of It. Now then, These Three Aspects Λειπεται ειπειν περι της τριαδικης διαιρεσεως αυτου. τοινυν ταυτα Τρια have appeared to us from the beginning, according to The Separation of The One from Being, such as, πεφηνεν ηµιν εξ αρχης κατα την διακρισιν του ενος απο του οντος, The One, Otherness and The Being (143b). The Otherness neither being the same with The One nor το εν, η ετεροτης, το ον. της ετεροτητος ουτε ουσης της αυτης τω ενι ουτε with Being ; by being Themselves Three Monads. For although These [The One and Being] are among τω οντι, και αυται τρεις µοναδες. γαρ καν ταυτα ην εν The Intelligibles, nevertheless, The Otherness Subsists Here First. Since however, The Power Above 1250 τοις νοητοις, δε η ετεροτης ενταυθα πρωτον. Αλλ επειδηπερ η δυναµις ανω [among The Intelligibles] was Collective/Connective, whereas That which is Separative of The Summits ην συναγωγος δε διακριτικη των ακρων is Here, there are not only Three Monads, but also Three Dyads, such as, The One in conjunction with ενταυθα, εισι ου µονον τρεις µοναδες, αλλα και τρεις δυαδες, το εν µετα Otherness, and Otherness in conjunction with Being, and The One in conjunction with Being. For The της ετεροτητος, και η ετεροτητος µετα του οντος, και το εν µετα του οντος. γαρ η Otherness is also The Cause of The Separation of this kind, not Guarding The Union of The One Being ετεροτητος και αιτια της διακρισεως τοιαυτης ου φυλαττουσα την ενωσιν του ενος οντος in Perfect Purity. Therefore, there are Three Monads and Three Dyads, but They may likewise ακραιφνη. ουν τρεις Μοναδες και τρεις δυαδες, αλλα αι αυται και 26

27 become Three Triads, when we begin at one time, from The One, but at another time, from Being, then γενοιντο τρεις τριαδες, οτε ηµων αρχοµενων µεν απο του ενος, οτε δε απο του οντος, at another, from Otherness. Hence, This Triad Subsists Monadically and Triadically. But this is οτε δε απο της ερτεροτης. αρα αυτη η τριας υφεστηκεν Μοναδικως και δυαδικως : δε τουτο the same as asserting that Otherness and The First Feminine Nature Generates In-Itself, Monads, Dyads, αυτο τω την ετεροτητα και το πρωτιστον θηλυ γεννησαι εν αυτω και µοναδας και δυαδας and Triads. For on the one hand,the Divided Determination Generates for us Different Monads ; while και τριαδας. γαρ µεν Η διηρηµενη ληψις απογεννα ηµιν διαφορους µοναδας, on the other hand, The Conjoined Determination Generates Dyads and Triads, Some indeed, being δε η συµπεπλεγµενη δυαδας και τριαδας, τας µεν κε Mixed/Tempered with The One, while Others with Otherness, and still Others with Being. κρατηµενας(κεραννυµι) τω ενι, τας δε τη ετεροτητι, τας δε τω οντι. And thus far The First Deity of These, presents Itself to the view, by Being Productive of Και µεχρι η πρωτιστη θεοτης τουτων εκπεφανται, ουσα γονιµος The First Numbers. Thus on the one hand, It is Productive of Unific Numbers according to The One, των πρωτιστων αριθµων, µεν των ενιαιων κατα το εν while on the other hand, It is Productive of Generative Numbers according to The Otherness, and again δε των γεννητικων κατα την ετεροτητα, δε It is Productive of Essential Numbers according to The Essential-Being. However, since That which is των ουσιωδων κατα το ον. δε Επειδη η Posterior to It, Proceeds from This Deity which is Intelligible, it is evidently necessary that The Monad, µετ αυτην απο ταυτης ουσης νοητης, δηπου αναγκη και την µοναδα The Dyad, and The Triad should have Prolific Power. Therefore, on the one hand, Parmenides calls και την δυαδα και την τριαδα εχειν γινιµον δυναµιν. ουν µεν ο Παρµενιδης αποκαλει These Powers, Once, Twice, Thrice (143e). For each of These, is a Power that is The Cause of The Ταυτας τας δυναµεις το απαξ, το δις, το τρις. γαρ Εκαστον τουτων εστι δυναµις αιτια των Above-mentioned Essences, that Produce either Separately or Connectedly. For There, προειρηµενων των υφισταµενων, ποιουντων η διακεκριµενως η κατα συµπλοκην : γαρ εκει according to Their generations, some of them, are entirely peculiar, while others, are common to αυτων απογεννησεις αι µεν παντως ιδιαι, αι δε κοιναι secondary natures. Therefore, The Offspring of These are The Odd-times-Odd, The Even-times-Even των δευτερων. ουν Τα προιοντα εκ τουτων εστι το περισσακις περισσον, το αρτιακις αρτιον, and The Even-times-Odd. Of which on the one hand, The Odd-times-Odd, as we have also said before, <το αρτιο περισσον>. Ων µεν το περισσακις περισσον, ως και ελεγοµεν προτερον, is Collective into Union of The Divine Processions, while on the other hand, The Even-times-Even εστιν συναγωγον εις ενωσιν των θειων προοδων, δε το αρτιακις αρτιον is Generative of Wholes, and Proceeds as far as to those that are last, whereas The Even-times-Odd γεννητικον των ολων, και προιον µεχρι των εσχατων, δε το αρτιοπερισσον is Mixed, by deriving Its Subsistence from both The Even and The Odd. Hence we must also establish µικτον, εχον την υποστασιν απ αµφοιν. ιο δη και θησοµεν The First as analogous to The Limit, but The Second as analogous to Power, and The Third as analogous το µεν αναλογον περατι το δε τη δυναµει, το δε to Being. And thus you see on the one hand, how All Subsist in a Primary Way in The First Order ; τω οντι. Και ορας µεν οπως παντα ην αρχικως εν τη πρωτη ταξει such as The Monad, The Dyad and The Triad, but on the other hand, how all Subsist Secondarily and µονας, δυας, τριας, δε παντα δευτερως και Subordinately in This Order. And The Mixture which is This Triad, Subsists There in one way, υφειµενως εν ταυτη : και το µικτον η τριας εκει µεν 27

28 but here, The Even-times-Odd subsists in another way. For There on the one hand, The Summits are δε ενταυθα το αρτιοπερισσον αλλως. γαρ Εκει µεν τα ακρα Odd, because They are Intelligible ; but Here on the other hand, The Even is more Abundant, and περισσα, διοτι ην νοητως, ενταυθα δε το αρτιον πλεον, και The Intelligible Summit is Simply Odd, for The Middle of This Triad is analogous to Power. And There η νοητη ακροτης µονον περιση, γαρ το µεσον της τριαδος αναλογον τη δυναµει : και εκει on the one hand, The Monad Contains All The Ideas of The Odd Numbers according to Cause, and µεν η µονας εχουσα η παντα τα ειδη των περισσων κατ αιτιαν και There also, The Dyad Occultly Contains All The Ideas of The Even Numbers, and There also, is The η δυας κρυφιως ουσα παντα τα ειδη των αρτιων και η Triad which Contains Number in a Primary Way. But Here on the other hand, both The Odd and The τριας ουσα αριθµος πρωτως, ενταυθα δε και το περισσον και το Even are now composed in a twofold way ; at one time, in an unmixed, but at another, in a mixed way. αρτιον ηδη συνθετον διχως, ου µεν αµικτως, ου δε µεµιγµενως. Therefore, everything Here, subsists in a Prolific way, but There, in a Paternal and Intelligible Way. ουν Παντ ενταυθα γονιµως, δε εκει πατρικως και νοητως. Thus, That Monad does not proceed from Intelligibles, but Subsists in Them in Un-proceeding Union. δε Εκεινη η µονας ουδε προεισιν απο των νοητων, αλλ εστι εν αυτοις ανεκφοιτητος. Hence after These and from These, we may survey The Whole of Number Subsisting τοινυν Μετα ταυτας και απο τουτων θεωρησωνεν τον ολον αριθµον υφισταµενον according to The Third Progression. For if These Pre-subsist, says Parmenides, then no Number κατα τριτην προοδον. γαρ Τουτων προυπαρχοντων φησι ουδεις αριθµος will be absent. Therefore, Every Number is generated through These in The Third Monad, and both αν απολειποιτο. ουν Πας απογενναται δια τουτων εν τη τριτη µοναδι, και The One and The Being become Many, by Otherness Distinguishing each of Them. And on the one το εν και το ον γιγνεται πολλα, της ετεροτητος διακρινουσης εκατερον. Και µεν hand, every part of Being participates of The One ; while on the other hand, every part of Unity, παν µοριον του οντος µετεχει του ενος, δε πασα ενας is carried as if in a certain portion of Being. However, each of these parts is multiplied and Intellectually εποχειται τινα µοιρα του οντος : δε εκατερον πληθυεται και νοερως separated and divided into minute parts that also proceed to infinity. Therefore, just as in the case of The διακρινεται και κατακερµατιζεται και προεισιν επ απειρον. <ουν> Ωσπερ επι των Intelligibles, we attribute Unlimited Multitude to The Third Triad, so also, in this case, we assign νοητων απεδιδοµεν το απειρον πληθος τη τριτη τριαδι, ουτω καπι ταυτης απονεµουµεν infinite number to The Third Part of The Triad. For it is also Wholly Everywhere, The Unlimited τον απειρον αριθµον τω τριτω της τριαδος. γαρ εστιν Και ολως πανταχου το απειρον Summit/Extremity, by Proceeding in an All-perfect way, and on the one hand, Comprehending εσχατον ως προιον παντελως και µεν περιλαµβανον all those that are secondary, but on the other hand, by Being Itself Participated, by none. Therefore, on παντα τα δευτερα, δε αυτο µετεχοµενον υπ ουδενος. ουν the one hand, in The First Monad there were Powers, but Intelligibly, and in The Second Monad, there µεν και εν τη πρωτη µοναδι Ησαν δυναµεις, αλλα νοητως, και εν τη δευτερα were Processions and Generations, but Intelligibly and Intellectually, whereas on the other hand, in The προοδοι και απογεννησεις, αλλα νοητως και νοερως : δε εν τη Third Monad there was The All-powerful Number, Unfolding into Light The Whole of Itself ; which τριτη ο πανδυναµος αριθµος, εκφηνας ολον εαυτον, ο surely Parmenides also denominates The Unlimited. It is also especially manifest that one must not δη ο Παρµενιδης και προσειρηκεν απειρον. Και µαλιστα δηλον ως χρη ου 28

29 transfer This Unlimited/infinity to quantity. For how can there be infinite number, since infinity is µεταφερειν ταυτην την απειριαν επι το ποσον : γαρ πως απειρος αριθµος, της απειριας itself hostile to The Nature of Number? For how can the parts of The One be Equal to the minute parts αυτης διαµαχοµενης προς την φυσιν του αριθµου ; δε Πως αι µοιραι του ενος ισαι τοις κερµασιν of Being? For The Equal does not exist among infinites. του οντος ; γαρ το ισον ουκ εστιν Εν τοις απειροις. Thus on the one hand, this has also been thought worthy of attention by those who were Αλλα µεν τουτο και ηξιωται φροντιδος τοις prior to us. But on the other hand, The Division into Three, having thus been demonstrated by us, προ ηµεων. δε της διαιρεσεως εις τρια εδειγµενης ηµιν we shall briefly observe that The One is revealed to be Many according to This Order, by The One Itself συνελοντες ειπωµεν οτι το εν ανεφανη πολλα κατα ταυτην την ταξιν, του ενος αυτου also Proceeding into The Multitude of Unities, and in a similar way, Being becomes Generated in και προιοντος εις πληθη εναδων και οµοιως του οντος συναπο Conjunction with The One. For Those Three Monads are The Intelligible Comprehensions of All of The γεννωµενου τω ενι. γαρ αι αυται τρεις µοναδες εισι Νοηται περιοχαι παντων των Divine Orders, and They Preside, At-Once, over All The Progressions from The Intelligibles, θειων διακοσµων, και εφεστηκασιν οµου πασαις ταις προοδοις απο των νοητων by Producing All of Them in an Exempt way, and by Collecting All of Them to The Intelligible Causes. παραγουσαι πασας εξηρηµενως και συναγουσαι προς τας νοητας αιτιας. Book 4 Chapter 33 Taylor/Bude Therefore, on the one hand, that Number is The Very First among The Intellectuals, Αλλ µεν οτι ο αριθµος εστιν το πρωτιστον εν τοις νοεροις, we have abundantly shown. But on the other hand, Parmenides begins his discourse about It as follows. δια πλειονων υπεµνησται. δε ο Παρµενιδης Αρχοµενος των λογων περι αυτου εντευθεν, Parmenides : Surely then, let us proceed again in the following way, even further. 143 δη Ιθι και τηδε ετι. Aristotle: In what way? (Πη ;) Parmenides: We say that The One Participates of The Essential-Being, on which account, It is Being. φαµεν το εν µετεχειν Ουσιας διο εστιν ον ; Aristotle: Yes. (Ναι.) Parmenides: And on this account The One Being is surely revealed to be Many. Και δια ταυτα το εν ον δη εφανη πολλα, on the one hand, completing his discourse about The First Monad in the following way : µεν συµπληροι τον λογον περι της πρωτης µοναδος ωδι, Parmenides: But is not Three an Odd Number, and Two an Even Number? 143d δε ου Τρια περιττα και δυο αρτια ; Aristotle: How could they not be so? (Πως δ ου ;) but on the other hand, he completes his discourse about The Second Monad, in the following way : <δε> τον περι της δευτερας, Parmenides: Accordingly then, there would also exist The Even-times-Even and The Odd-times-Odd αρα αν τε ειη Αρτια αρτιακις και περιττακις περιττα, 29

30 and The Odd-times-Even and The Even-times-Odd. και περιττακις αρτια και αρτιακις περιττα. Aristotle: It is so.(αυτω εστιν.) But he completes his discourse about The Third and The Succeeding Triad, with these words : δε συµπασης τον περι της τριτης και της εφεξης τριαδος εν τουτοις, Parmenides: Accordingly then, not only is The One Being Many, but it is likewise 144e αρα Ου µονον εστιν το εν ον πολλα, αλλα και necessary that The One Itself which is distributed along with Being, should be Many. αναγκη το εν αυτο διανενεµηµενον υπο του οντος ειναι πολλα. Aristotle: Entirely so. Πανταπασι µεν ουν. Now then, The First Triad of The Intelligible and at the same time Intellectual Gods, τοινυν Η πρωτιστη τριας των νοητων και νοερων θεων is unfolded to us through these words by Plato, which possesses, on the one hand, according to The 1251 εκπεφανται ηµιν δια τουτων υπο του Πλατωνος, εχουσα µεν κατα την First Monad, The First Powers of Numbers, I mean The Powers of The Odd and The Even, and την πρωτιστην µοναδα <τας> πρωτας δυναµεις των αριθµων, λεγω το περιττον και το αρτιον, και are Fulfilled through These Causes, and, which were Occult in The Intelligibles, I mean The Monad, συµπληρουµενη δια τουτων των αρχων, και αι ησαν κρυφιως εν τοις νοητοις, µονας The Dyad and The Triad. But on the other hand, according to The Second Monad, It possesses The δυας, τριας : δε κατα την δευτεραν, τας Second Powers of Numbers which Subsist from These (for The Section of The Ideas of Even Number δευτερας υφισταµενας απο τουτων (γαρ η τοµη των ειδων του αρτιου is allotted The Second Order, and The Odd-times-Odd is subordinate to The First Odd Numbers). But ελαχε δευτεραν ταξιν, και το περιττακις περιττον εστι υφειµενον των πρωτων περισσων) : δε The First Triad of The Intelligible and Intellectual Gods Contains The More-partial Causes of The Divine τας µερικωτερας αιτιας των θειων Numbers, according to The Third Monad. Hence besides The Unlimited and The All-Perfect Division, αριθµων κατα την τριτην, διο και η απειρια και η παντελης διαιρεσις and The Unific and The Essential Number, The Separation into Many Parts is also Here ; by receiving και ο ενιαιος και ο ουσιωδης αριθµος ο κατακερµατισµος και ενταυθα, λαβοντες on the one hand, The Unific and The Essential from The One and The Being, but on the other hand, µεν το ενιαιον και ουσιωδες απο της εναδος και του οντος, δε The Separation/Distinction of Number from The Otherness. For on the one hand, The Otherness is την διακρισιν του αριθµου απο της ετεροτητος. γαρ µεν η ετεροτης Everywhere among The Three Monads, whereas on the other hand, It especially unfolds The Multitudes Πανταχου εν ταις τρισι µονασιν, αυ δε διαφεροντως εκφαινει τα πληθη of Numbers, according to The Third Monad, and generates More-partial Gods, and Divides Being των αριθµων κατα την τριτην και απογεννη µερικωτερους θεους και συνδιαιρει το ον in conjunction with The Gods. For neither is Divinity Imparticipable in These, because Unity is not τοις θεοις. γαρ Ουτε εστιν θεος αµεθεκτος εν τουτοις, διοτι ενας ουδε separate from Being, nor is Essence destitute of Divinity, because neither is Being deprived of The One. χωρις του οντος, ουτε ουσια αµοιρος θεοτητος, διοπερ ουδε εστιν το ον απηρηµωµενον ενος. Since however, on the one hand, All are in Each of The Monads, but Unically and Επειδη δε µεν παντα εστι εν εκαστη των µοναδων, αλλα ενιαιως και 30

31 Intelligibly in The Very First, but on the other hand, Generatively and according to The Characteristic νοητως εν τη πρωτιστη, δε γεννητικως και κατα την ιδιοτητα of Otherness in The Second, whereas Intellectually and according to Being in The Third ; then without της ετεροτητος εν τη δευτερα, δε νοερως και κατα το ον εν τη τριτη, δηπου a doubt, when Plato unfolds for us on the one hand, The First Monad, he very properly begins from εκφαινων ηµιν µεν την πρωτην εικοτως ηρχετο απο The Monad and proceeds as far as to The Triad ; but on the other hand, when he teaches us about The της µοναδος και προηει µεχρι τριαδος, δε αναδιδασκων την Second Monad, he begins from The Even-times-Even Numbers, and proceeds as far as to those that are δευτεραν ηρχετο απο των αρτιακις αρτιων και προηει µεχρι των Even-times-Odd, of which both belong to the nature of The Even Number. But when he adds The αρτιοπερισσων, α αµφοτερα ην της φυσεως του αρτιου, δε προστιθεις την Third Monad, he begins from Being, and then Returns through Otherness to The One. For τριτην ηρχετο απο του οντος τε και ανετρεχεν δια της ετεροτητος επι το εν. γαρ having shown that Being Participates of Number, he leads us Round to Unific Number from There, ειξας το ον µετεχον αριθµου περιηγαγεν ηµας επι τον ενιαιον αριθµον εντευθεν, by employing The Mode of Conversion in The Intellection of This Monad. χρωµενος τω τροπω κατ επιστροφην επι της νοησεως της ταυτης µοναδος. Book 4 Chapter 35 Taylor/Bude Therefore on the one hand, The Very First Order of The Intelligible and Intellectual Realm ουν µεν Η πρωτιστη ταξις των νοητων και νοερων is thus surveyed by Parmenides. But after This on the other hand, The Order which Contains ουτως τεθεωρηται υπο του Παρµενιδου : µετα ταυτην δε η κατεχουσα The Middle Place of The Intelligible and Intellectual Realm, which a little earlier we called Connective, τον µεσον τοπον των νοητων και νοερων, ην µικρω προτερον απεκαλουµεν συνεκτικην, is now brought forth into Light. εκφαινεται. However It is named in a Three-fold Way ; such as The One-Many, The Whole-parts, and δε αυτη Καλειται τριχως, εν πολλα, ολον µερη, The Limited-Unlimited. For since The Separation of The Unities and The Real-Beings from Number, πεπερασµενον απειρον. γαρ Επει η διακρισις των εναδων και των οντων απο του αριθµου descend to It ; on the one hand, The One and Being -which we have said The Otherness Divides- become καθηκει εις αυτην, µεν το εν και το ον, α ελεγοµεν την ετεροτητα διαιρειν, γιγνεται Wholes, but on the other hand, Those proceeding from These Wholes, are The Parts of These. And The ολα, δε τα ποιοντα εκ τουτων, µερη τουτων : και η Wholeness on the one hand Connectedly-contains The Parts, but on the other hand These are Contained ολοτης µεν συνεχει τα µερη, δε ταυτα συνεχεται by Their Own Wholeness ; in one way indeed, by The One, but in another, by Being. For There, on παρα της εαυτων ολοτητος. µεν αλλως παρα του ενος, δε αλλως παρα του οντος. γαρ Εκει the one hand, I mean in The Summit of The Intellectual Gods, The Unity was The Cause of Multitude, µεν λεγω εν τη ακροτητι των νοερων θεων, η ενας ην αιτια του πληθους while being Exempt from The Multitude and Generative of The Many. But Here, on the other hand, εξηρηµενη του πληθους και γεννητικη των πολλων : ενταυθα δε The Unity is Co-arranged with The Multitude, and hence, It is a Whole in relation to The Many Unities η ενας συντετακται τω πληθει, και διο εστιν ολον προς τας πολλας εναδος as Its Parts. ως µερη. 31

32 Since however, The Connective Order Being Triple, One Division of It is Intelligible, και δ της συνεκτικης ταξεως ουσης Τριττης, της µεν νοητης, and Another is Intelligible and Intellectual, and Another is Intellectual, thus on the one hand, The First της δε νοητης και νοερας, της δε νοερας, και µεν της πρωτη Monad Subsists according to The One-Many ; whereas The Second, according to The Whole-Parts ; then µονας υπεστη κατα το εν και τα πολλα, δε η δευτερα κατα το ολον και τα µερη, δε The Third, according to The Limited/finite-Unlimited/infinite. For where The First Triad Ends, There η τριτη κατα το πεπερασµενον και το απειρον. γαρ Οπου η πρωτη τριας ετελευτησεν εκειθεν The Second has its Beginning. Hence in The Triad Prior to This one, Parmenides infers that The One η δευτερα εχει την αρχην. ιο και εν τη προ ταυτης ο Παρµενιδης συνηγεν οτι το εν is Many, and in This Triad, he concludes the same thing together with those that remain. However, εστι πολλα και εν ταυτη συνασγει το αυτο µετα των λοιπων : αλλ There, The One was Generative of The Unlimited ; but Here, The One is Comprehensive of The Many ; εκει το εν ην γεννητικον απειρων, δε ενταυθα το εν περιληπτικον πολλων both The Whole of Parts, and The Limit of The Unlimited. So that There, on the one hand, The Unity και το ολον µερων και το πεπερασµενον απειρων. Ωστε εκει µεν η ενας is Exempt from The Many ; whereas Here, It is Co-arranged with The Many. Hence also, The First εξηρητο των πολλων, δε ενταυθα συνταττεται τω πληθει. ιο και η πρωτη Co-arrangement Generates The Whole together with The Parts ; but The Subsistence of The Whole and συνταξις απογεννα το ολον οµου τοις µερεσιν, δε η υποστασις του ολου και The Parts, Produces The Limit and at the same time Unlimited. For These are successive to each other ; των µερων παραγει το πεπερασµενον και αµα απειρον. γαρ εστιν εξης αλληλοις such as, The One, The Whole, The Limit, and Those which are, as it were, in an opposite arrangement το εν, το ολον, το πεπερασµενον, και τα οιον αντιστοιχα with These, such as The Many, The Parts, The Unlimited. And on the one hand, The One is Itself The τουτοις, τα πολλα, τα µερη, τα απειρα. Και µεν το εν εστι αυτο η Cause of The Rest, but on the other hand, The Whole already has a habitude in relation to Its Parts, and αρχη των λοιπων, δε το ολον ηδη εχει σχεσιν προς τα µερη και a representation of The Dyad, and Proceeds into Its Co-arrangement in relation to Its Parts. However, εµφασιν δυαδος και προεισιν εις την συνταξιν τα µερη, δε The Limit is already Multitude, Participating of Limit and Unity, and is, as it were, a Triad. For το πεπερασµενον εστι ηδη πληθος µετε χον περατος και ενος, και εστι οιον τριας. γαρ It is neither Limit alone, as the Monad, nor Unlimited alone, as The Dyad, but It Participates of The Ουτε περας µονον, ως η µονας, ουτε απειρον µονον, ως η δυας, αλλα µετεχον Limited, which is Primarily a Triad. Thus, on the one hand, all that is Limited is a Whole, whereas 1252 περατος, ο εστι πρωτως τριας. ουν µεν Παν πεπερασµενον εστιν ολον, δε not Every Whole is Limited. For The Unlimited is also a Whole, whether It is Multitude or Magnitude. ου παν ολον πεπερασται : γαρ το απειρον και ολον, ειτε εστιν πληθος, ειτε µεγεθος. And on the one hand, every Whole is One, but on the other hand, not every one is a Whole. For that Και µεν παν το ολον εστιν εν, δε ου παν εν ολον : γαρ το which is without habitude/unconditional in relation to Multitude is not a Whole. Accordingly then, on ασχετον προς το πληθος ουχ ολον. αρα the one hand, The One is Beyond The Whole ; while The Whole is Beyond The Limited. Surely then, µεν το εν Επεκεινα του ολου, δε το ολον του πεπερασµενου. δη in the same way, an infinity of parts are also said to be of that which is finite (for the infinite of itself Τον αυτον τα απειρα µερη και λεγεται του πεπερασµενου (γαρ το απειρον καθ εαυτο has no Underlying Reality ; by which it is also clear that the infinite does not Actually exist in Quantity, εστι ουκ, ω και δηλον ως το απειρον εστιν ουκ εν τω ποσω, 32

33 but only in potential). However, all parts are not infinite, and since according to The Limit, αλλ εν τη δυναµει), δε παντα τα µερη ου απειρα, και γαρ κατα το περας they are characterized by one of the parts. And again, on the one hand, parts are many, whereas χαρακτηριζεται ενι των µερων. Και αυ µεν, τα µερη εστι πολλα, δε the many are not entirely parts. So then, the many are prior to parts ; but parts are prior to infinities. τα πολλα ου παντως µερη. τοινυν Τα πολλα προ των µερων, δε ταυτα προ των απειρων. Accordingly then, just as The Many are analogous to The One, so also are The Parts αρα µεν τα πολλα Αναλογον τω ενι δε τα µερη to The Whole, then so are infinites to The Limit. And These Three Connectedly-containing Monads, τω ολω, δε τα απειρα τω πεπερασµενω : και αυται τρεις συνοχικαι µοναδες give Fulfillment to The Middle Order of Intelligibles and Intellectuals. For on the one hand, The Unity is συµπληρουσαι την µεσην ταξιν των νοητων και νοερων, µεν η ενας <ουσα> The Provider of The Stable and Intelligible Connection to all The Secondary Orders, whereas on the χορηγος της µονιµου και νοητης συνοχης πασι τοις δευτεροις διακοσµοις, other hand, The Wholeness Connects The Processions of Divine Natures, and brings to Completion One δε η ολοτης συνεχουσα τας προοδους των θειων και απεργαζοµενη µιαν Habitude/Condition for The Orderly Distribution of Wholes, whereas The Limited Monad [Imparts] σχεσιν της διακοσµησεως των ολων, δε η πεπερασµενη µονας to The Conversions of those that are secondary, The Connection with Those that are Prior to them, by ταις επιστροφαις των δευτερων την συνοχην εις τα προ αυτων επι Illumination. And One of These is analogous to The One Being, hence it is also Intelligible, whereas λαµπουσα. Και η µεν εστιν αναλογον τω ενι οντι, διο εστιν και νοητη δε Another is analogous to The Third Order, from which there was also The One, and The Dyad which η τη τριτη ταξει, παρ η ην και το εν και η δυας η Generates infinite multitude. γεννωσα το απειρον πληθος. Book 4, Chapter 36 Bude Such is also The Connective Triad which Parmenides exhibits to us through these words. Τοιαυτη τις εστι και η συνεκτικη τριας ην ο Παρµενιδης ανεφηνεν ηµιν δια τουτων : Parmenides: Accordingly then, The One is in a certain way both One and Many, and Whole and Parts, 145a αρα Το εν εστι που τε εν και πολλα, και ολον και µοιρα, and Limited/finite and Unlimited/infinite in multitude. και πεπερασµενον και απειρον πληθει. Aristotle: It appears so. φαινεται. However, let no one be disturbed that Plato calls The One or Being Unlimited in Multitude. δε Μηδεις ταραττεσθω του Πλατωνος λεγοντες το εν η το ον απειρον πληθει. For he calls The One and Being, Unlimited in Multitude, when They have Proceeded and are Divided, γαρ καλει το εν και ον απειρον τω πληθει προιον και διηρηµενον. And since, on the one hand, Multitude, is applied to The Intelligible Unlimited, whereas on the other Και γαρ µεν το πληθος αναγεται εις την νοητην την απειριαν, δε hand, divided multitude, and that which has proceeded entirely, is especially infinite. διηρηµενον πληθος και το προεληλυθος παντη εστι διαφεροντως απειρον. 33

34 Book 4 Chapter 37 Bude And so much has been said by me concerning The Connective Triad. Whereas The Third, και Ταυτα ειρησθω µοι περι της συνεκτικης τριαδος : δε το τριτον, as they say, belongs to (Zeus) The Savior, and following Parmenides in what remains let us also Celebrate φασι, τω σωτηρι και εποµενοι τω Παρµενιδη κατα το εξης ηµεις και ανυµνησωµεν The Perfective-Preservative Order of The Gods. την τελεσιουργον διακοσµησιν των θεων. Parmenides: Take notice then, if It has indeed been Limited, must It not also have Extremes? 145a αρ ουν επειπερ πεπερασµονον ουκ και εχον εσχατα ; Aristotle : It must. (αναγκη.) Parmenides: What follows then? If It is a Whole, will It not also have a Beginning, Middle and End? τι δ ; ει ολον, αν ου και εχοι αρχην και µεσον και τελευτην ; Or is it possible for any Whole to exist without These Three? η οιον τε τι ολον ειναι ανευ τουτων τριων ; And, if any one of These is lacking, can It be willing to exist any longer as a Whole? και οτιουν του εν αυτων αποστατη, εθελησει ειναι ετι ολον ; Aristotle: It will not be. ουκ εθεληδει Parmenides: Certainly then, The One, as it appears, will possess a Beginning, End and a Middle. 145b δη και το εν, ως εοικεν, αν εχοι αρχην και τελευτην και µεσον. Aristotle: It will possess These. εχοι. Parmenides: But certainly, The Middle will indeed be Equally distant from the Extremes ; αλλα µην το µεσον γε ισον επεχει των εσχατων ; for It could not be The Middle in any other way. γαρ αν ου ειη µεσον αλλως. Aristotle: It could not. γαρ ου. Parmenides: And certainly, as it appears, The One, being such, will Participate of a certain Figure, και δη, ως εοικε, το εν ον τοιουτον αν µετεχοι τινος σχηµατος whether Straight or Round, or a certain Mixture from both. ητοι ευθεος η στρογγυλου η τινος µικτου εξ αµφοιν. Aristotle: It will so Participate. αν γαρ µετεχοι. Is it not the case then, that because on the one hand, The End of The Connective Order Ουκουν διοτι µεν τελος της συνεκτικης was The Limited, The Perfective Order Contains The Extremes. For The Limit/End is The Extremity. ην το πεπερασµενον, η τελεσιουργος εχει εσχατα : γαρ το περας εσχατον. However, on the one hand, There, The One was said to be The Limited, but on the other hand, Here, Αλλ µεν εκει το εν ελεγετο το πεπερασµενον, δε ενταυθα It is said to Contain The Extremity, by receiving That which has The Power of Limiting The Many, 1253 εχον εσχατον, ως καταδεξαµενον το περατωτικον των πολλων according to Participation. And There, on the one hand, The One was The Limit which surely also κατα µεθεξιν : κακει µεν το εν περας ο δη και Connectedly-contains The Unlimited ; but Here, by having The Extremity, It will also have The Middle συνειχεν το απειρον, δε ενταυθα εχον εσχατα και εχοι µεσον 34

35 and The Beginning, and It will be Perfect. For That which receives its Completion from all These, is και αρχην, και αν ειη τελειυον : γαρ το συµπληρουµενον εκ παντων τουτων εστιν Perfect. So then, Here, The Perfection which also consists of Parts is brought to Light. For The τελειον. τοινυν Ενταυθα η τελειοτης και εκ των µερων ανεφανη : γαρ η Fulfillment of The Parts, brings to completion The Perfect. And moreover, because such a One as This συµπληρεσις των µοριων απεργαζεται το τελειον. Και µην και διοτι το εν τοιουτον has a Middle and Extremes, It will have The Figure of a Circumference, or it will be Rectilinear, or εχει µεσον και ακρα, αν εχοι σχηµα περιφερες η ευθυ η it will be mixed. For all these require a middle and extremes ; some on the one hand, with Simplicity, µικτον : γαρ παντα ταυτα δειται µεσου και ακρων, το µεν µετα απλοτητος, whereas others, with Complexity. δε το µετα συµπλοκης. Therefore, Three Peculiarities again present themselves to our view ; on the one hand, ουν Τρεις ιδιοτητες παλιν ηµιν πεφηνασιν, µεν The First being that which we said was to have Extremes ; whereas, the second being according to the πρωτη ην ελεγοµεν εχειν εσχατα, δε η δευτερα κατα το Perfect ; while the third, according to Figure. Then there are also Three Perfective Leaders of Wholes ; τελειον, δε η τριτη κατα το σχηµα.... δε και τρεις οι τελεσιουργοι ηγεµονες των ολων, The First being Intelligible, The Second, Intelligible and Intellectual ; and The Third, Intellectual. ο µεν νοητος, ο δε νοητος και νοερος, ο δε τριτος νοερος. So then, The Intelligible Leader is said to have The Extremes, by being Immediately Arranged Under τοινυν Ο µεν νοητος λεγεται εχειν τα ερσωχατα ως ευθυς τεταγµενος υπ The Limit of The Connective Gods, and by Intelligibly Comprehending All of The Intellectual Orders το περας των συνεκτικων και νοητως περιεχων παντας τους νοερους διακοσµους within The Limits of Himself ; whereas The Intelligible and Intellectual Leader, is defined according to τοις περασιν εαυτου : δε ο νοητος και νοερος αφωρισται κατα The Perfect, by Comprehending within Himself, The Beginnings, Middles and The Ends of Beings, το τελειον, περιεχων εν εαυτω τας αρχας και τα µεσα και τα τελη των οντων and by Giving Completion to The Middle Bond of The Whole Perfective Triad. But The Intellectual και συµπληρων τον µεσον συνδεσµον της ολης τελεσιουργου τριαδος : δε ο νοερος Leader indeed Proceeds according to The Triadic Figure, by being The Cause of The Limited, and γε προηλθε κατα το τριαδικον το σχηµα, ων αιτιος περατος και of Divine Perfection, and on the one hand, of Imparting Definition to those that are indefinite, while θειας τελειοτητος, και µεν ενδιδους ορον τοις αοριστοις, on the other hand, of Imparting Intellectual Perfection to those that are imperfect. And on the one hand, δε νοεραν τελειωσιν τοις ατελεσι. Και µεν This Triad is produced according to The Connective Triad (for That Limit is The Cause of Their η αυτη τριας παραγεται κατα την συνεκτικην τριαδα (γαρ το περας εστι αιτιον εκεινης Possession of The Extremes), but on the other hand, It is also Produced From-Itself. For That which εχειν του εσχατα), δε και παραγεται εξ εαυτης : γαρ το has Extremes, constitutes The Perfect through The End having become Whole, whereas This Perfection εχον εσχατα υφιστησι το τελειον δια του περατος γενοµενον ολον, δε τουτο unfolds Figure, by Comprehending/Encompassing/Embracing Beginnings, Middles and Ends. And αναφαινει το σχηµα περιεχον αρχας και µεσα και τελη, και thus, The Perfective Triad Proceeds from Above, as far as to the extremes, by Pervading to All, and ουτω η τελεσιουργος τριας προεισιν ανωθεν αχρι των εσχατων διηκουσα επι παντα και by Perfecting both Whole and Partial Causes. τελειουσα τε τας ολας και τας µερικας αιτιας. 35

36 The Intelligible Triad The Monad (Hyparxis-Father) Imparticipable-Super-Essential-Unlimited OUSIA The Triad (Mind-Son) The Dyad (Power-Mother) The Intelligible-Intellectual Triad Eternity, The Super-Heavenly Realm Participable-Essential Life Intelligible Intellect Intelligible Life The Sub-Heavenly Realm The Realm of Heaven Perfect-The Limit-Shape The Intellectual Triad Kronos Intellect Zeus Rhea The Creator-Savior Creative-Preservative-Perfective-Convertive Ocean Separative Tethys 1 HEAVEN OCEAN TETHYS 1 1 : : 1 2 The Abiding & Proceeding 1 Kronos 2 : : 2 Rhean 2 The Proceeding Time Flowing The Returning 3 3 Phorkun : : Themin 3 Carrier Law 4 Koion : : Mnemosune 4 Titanic Impulse Memory Beneficent 5 5 Kroion : : Thean 5 5 Powers Flowing-Force Vision Powers 6 Hyperion : : Dionen 6 Over-flowing Divinity 7 Iapeton : : Phoiben 7 Impetus Inspiration Interweaving 2 EARTH = 14 : The Same Number that Returned Home through the Agency of a Savior (Theseus-Socrates) 36

37 Book 4, Chapter 38 Taylor/Bude And observe how Each of The Triads, Conjoin Their Own Summits with The Ends Και ορας οπως εκατερα των τριαδων συναπτει την εαυτης την ακροτητα τοις τελεσι of Those Situated Above. For on the one hand, The One-Many was The End of The Unitive/Collective της υπερκειµενης. γαρ µεν το εν πολλα ην περας Της συναγωγου and Unknown Triad, whereas This Same Member is The Beginning of The Connective Triad ; and on και αγνωστου τριαδος, δε το αυτο εστι αρχη της συνεκτικης : και the one hand, The End of The Connective Triad was The Limit, whereas in turn, This Member (Zeus), µεν τελος της συνεκτικης ην το πεπερασµενον, δε αυ τουτο is The Beginning of The Perfective Triad, for to possess Extremes shows That which consists of Limits. αρκει της τελεσιουργου, γαρ το εχειν εσχατα δηλοι την συστασιν εκ των περατων. And surely in this way, This Whole Middle Order is Connected and United With-Itself, and is Truly, Και δη ουτω ουτος πας µεσος διακοσµος εστι συνεχης και ηνωµενος προς εαυτον και οντως The Bond of Whole Orders, on the one hand, by Establishing an Admirable Communion Itself-Withο συνδεµος των ολων διακοσµων, µεν ενστησαµενος θαυµαστην κοινωνιαν αυτος προς Itself, while on the other hand, Conjoining Intellectuals to Intelligibles, and by Convolving Them into εαυτον, δε συναπτων τα νοερα τοις νοητοις και συνελισσων εις One Impartible Union ; on the one hand, by having The Intelligible and Unknown Triad Above, while µιαν αµεριστον ενωσιν, µεν εχων την νοητην και αγνωστον τριαδα ανω, on the other hand, by Producing The Triad which is Connective of The Processions, in The Middle, δε παραγωγων την συνεκτικην των προοδων εν µεσοις then finally, The Convertive Leaders, through which It Proximately Converts The Intellectual Gods to δε την επιστρεπτικην ηγεµονιαν, δι ην προσεχως επιστρεφει τους νοερους θεους προς The Intelligible Gods, at The End. Since by what reason does Intellect Look-To-Itself, and Is-In-Itself, τους νοητους επι τω τελει. γαρ ια τι ο νους βλεπει εις εαυτον και εστιν εν εαυτω other than because It is Bounded on All Sides, and thus Converges upon Itself, and Convolves Its η οτι πεπερασται παταχοθεν και συννειει προς εαυτον και συνελισσει τας Appropriate Energies Around Itself? Why then, is It Perfect and Full of Intellectual Goods, other than οικειας ενεργειας περι εαυτον ; τι ια εστι τελειος και πληρης των νοερων αγαθων η because It First Participates of The Perfection of The [above mentioned] Leaders, and Subsists according οτι πρωτος µετεχει της τελειοτητος των ηγεµονων και υπεστη κατ to Them, by Possessing a Self-Perfective and Intelligent Essence? Then, how is it also said to be εκεινους, εχων την αυτοτελη και νοησιν την ουσιαν ; δε Πως και λεγεται a Sphere, both by Plato, and by other theologists, than because It is The First to Participate of Figure, σφαιρα τε παρα τω Πλατωνι και παρ αλλοις θεολογοις η οτι πρωτιστος µετεχει του σχηµατος and It is Intellectually Designed according to That Figure? και νοερως σηχµατιζεται κατ εκεινο ; Hence, All Conversion, All Perfection and Every Intellectual Figure Longs-after/Desires τοινυν Πασα επιστροφη και πασα τελειοτης και παν νοερον σχηµα εφηκει The Intellectual Gods, because of The Perfective Triad. For on the one hand, The Intelligible Leader τοις νοεροις θεοις απο της τελεσσιουργου τριαδος. γαρ µεν Ο νοητος ηγεµων of The Perfection Gives Perfection to The Terminations and The Summits and The Hyparxes of Wholes, της τελειοτητος τελεσιουργει τε τα περατα και τας ακροτητας και τας υπαρξεις των ολων, while on the other hand,the Intelligible and Intellectual Leader binds/defines/separates Their Processions δε ο νοητος και νοερος οριζει αυτων τας προοδους which extend from On-High as far as to those that are last, and finally in turn, The Intellectual Leader τας προερχοµενας ανωθεν αχρι των εσχατων, δε αυ ο νοερος 37

38 Comprehends within His Own Perfection, The Conversions of All The Gods, and Limits and Perfects συνειληφεν εν τη εαυτου τελειοτητι τας επιστροφας των παντων θεων και περαινει και τελειοι Their Procession to infinity through Their Figures. αυτων προοδον επ απειρον δια των σχηµατων. Chapter 39 Taylor/Bude Surely then, by looking to This Division, we may also be able to survey many things δη αποβλεποντες Προς ταυτην την διαιρεσιν και δυνησοµεθα θεωρειν πολλα which are to be found among the other theologists according to Cause. παρα τοις αλλοις θεολογοις µετ αιτιας. For why is One of The Deities of The Unknown Triad being carried in The First of The ια τι η µεν της αγνωστου τριαδος επιβεβηκεν του πρωτου των Kosmic Realms, while Another in The Middle Plain/Breadth, and Another in The Last Divine Realm? κοσµων, η δε του µεσου πλατους, η δε του εσχατου ; It is because The First of These was Uniform, while The Second Proceeded according to Otherness, and Οτι η µεν ην ενοειδης, η δε προηλθεν κατα την ετεροτητα, The Third according to The Unlimited Number of Real-Beings. η δε κατα τον απειρον αριθµον των οντων. Then why of The Three Connective Gods, is The First Empyrean (Full of Fire), and ια τι των τριων συνεκτικων εστιν ο µεν εµπυριος, The Second Ethereal, and The Third Material? It is because The First Subsists according to The One, ο δε αιθεριος, ο δε υλαιος ; Οτι ο µεν υπεστη κατα το εν and Connectedly-Contains The One Kosmos, while The Second Subsists according to The Whole, και συνεχει τον ενα κοσµον, ο δε κατα το ολον and Divides The Ethereal Realm, while The Third Rules-over material infinity according to The Limit. και διαιρει το αιθεριον, ο δε κρατει της υλικης της απειριας κατα το πεπερασµενον. But why then, are The Perfective-Rulers Co-divided along with The Con-joiners? ια τι δε οι τελεταρχοι συνδιηρηνται και τοις συνοχευσιν ; It is Because by The First One having Extremes, It Governs like a Charioteer The Chariot of Fire. Then, Οτι ο πρωτος µεν εχων τα εσχατα, ηνιοχει τον ταρσον του πυρος : by The Middle One, Comprehending Beginnings, Middles and Ends, It Perfects The Ethereal Realm, ο δε µεσος, περιεχων αρχας και µεσα και τελη, τελειοι το αιθερα which is Itself also Triple ; then The Third, by Comprehending The Spherical, The Mixed and The οντα και αυτον και τριπλουν : δε ο τριτος περιλαβων το περιφερες και µικτον και Rectilinear Figure, according to One Union, It Perfects unfigured and formless matter ; on the one hand, ευθυ σχηµα καθ µιαν ενωσιν, τελειοι την ασχηµατιστον και αµορφον υλην, µεν by giving The Spherical Form to The Inerratic Sphere and to primary matter ; but on the other hand, τω περιφερει µορφωσας το απλανες και την πρωτην υλην, δε by giving The Mixed Form to The Erratic Sphere and secondary matter (for There is The Helix), then τω µικτω το πλανωµενον και την δευτεραν υλην (γαρ εκει η ελιξ), δε by giving The Rectilinear Form to The Sublunary Realm and extreme matter (for the motions according τω ευθει το υπο σεληνην και την εσχατην υλην (γαρ αι κινησεις κατ to a right/straight line are in this realm). Therefore on the one hand, The First Triad is The Cause of The ευθειαν ενταυθα). Ουκουν µεν η πρωτη τριας εστιν αιτια της Division of The Kosmic Realms in a Uniform Way, whereas on the other hand, The Second Triad, has διαιρεσεως των κοσµων ενοειδως, δε η δευτερα εχει a more abundant representation of the section (the lesser : the greater : : the greater : the whole), and µεν πλειονα εµφασιν της τοµης και 38

39 of the progression into parts ; but on the other hand, It does not exhibit to us The Multitude of The της προοδου εις µερη, δε ουκ εκφαινει ηµιν το πληθος των Kosmic Realms, whereas The Third Triad, Unfolds both The Seven Kosmic Realms and The Monad κοσµων, δε η τριτη ανεφηνεν και τους επτα κοσµους και την µοναδα together with The Two Triads. µετα των δυο τριαδων. Such then, is The Divinely-Inspired Intellection of Plato, so that from These Intellections Τοσαυτη εστιν η ενθεος νοησις του Πλατωνος ωστε εκ τουτων we may also survey The Causes of that which later became apparent. Since this also appears to be ηµας και θεωρειν τας αιτιας των υστερον φανθεντων. Επει κακεινο αναφαινεται very admirable, from what has been said ; that according to Each of The Triads, The Middle Aspect is θαυµασιον εκ των προειρηµενων, το καθ εκαστην των τριδων το µεσον ειναι Characteristic of The Whole Triad. Thus for example, in the case of The Unknown Triad, Otherness χαρακτηριστικον της ολης τριαδος : οιον επι µεν της αγνωστου την ετεροτητα is established as The Middle between The One and The Being, but in The Connective Triad, Wholeness ιδρυµενην µεσην του ενος και του οντος, δε επι της συνεκτικης το ολον is The Characteristic which exists in The Middle between The One and The Limit. Then, in the case of ο εστι µεσον του ενος και του πεπερασµενου, δε επι The Perfective Triad, Perfection is Itself The Characteristic that is also established in The Middle of That της τελεσιουργου το τελειον, αυτο και ιδρυται µεσον του which surely has Extremes and a Shape. For Otherness is The Feminine Itself, and The Prolific Nature ο δη εχοντος εσχατα και του σχηµατος. γαρ η ετεροτης εστι Και το θηλυ αυτο και το γονιµον of The Gods. And Wholeness is Itself The Idea of Connected-Comprehension that Binds-together the των θεων : και το ολον εστιν αυτο το ειδος της συνοχης συνδεον τα many parts. And Perfection is Itself The Good of Perfection, possessing Beginning, Middle and End, πολλα µερη : και το τελειον αυτο το αγαθον της τελειοτητος, εχον αρχην και µεσον και τελος and conjoining The End to The Beginning, according to The Peculiarity of Conversion, and also by και συναπτον το τελος τη αρχη κατα την ιδιοτητα της επιστροφης και being nothing else than a Perfect-Ruler It Brings them to Completion. It is because of The Peculiarity ουδεν αλλ η τελεταρχικον αποτελουµενον. Αιτιον της ιδιοτητος of These Gods Subsisting Everywhere according to The Middle Centers that hence The Whole Kosmic των τουτων θεων εστι πανταχου κατα τα µεσα κεντρα και το πασαν την διακοσ Order of The Intelligible and at the same time Intellectual Gods, may be surveyed as being allotted Their µησιν των νοητων τε και των νοερων θεων θεωρεισθαι λαχουσαν αυτων Subsistence in The Middle. For on the one hand, The Intelligible Gods are especially defined according την υποστασιν εν µεσοτητι. γαρ µεν Οι νοητοι θεοι µαλιστα αφοριζινται κατα to Hyparxes and Summits ; on which account, They are surely called Fathers and Unific Gods (for τας υπαρξεις και τας ακροτητας, διο δη καλουνται πατερας και ενιαιοι θεοι (γαρ The One and The Father are The Same in Them), whereas on the other hand, The Intellectual Gods are το εν και ο πατηρ ταυτον εν εκεινοις). δε οι νοεροι defined according to Their Ends/Limits ; and on this account, All of Them are denominated Intellectual κατα τα περατα, διο δη παντες επονοµαζονται και νοεροι and Intellects. Whereas The Intelligible and at the same time Intellectual Gods, by being Middles, και νοες : δε οι νοητοι και νοεροι οντες µεσοι especially present Themselves to the view according to The Middles of The Triads. µαλιστα τας εκφαινονται κατα τας µεσοτητας των τριαδων. Farther still, the following aspect may also be considered in Common concerning All of Ετι τοινυν, κακεινο τεθεωρησθω κοινη περι πασων 39

40 These Triads ; that Each One Gives-way to The Unlimited according to The Limit. For The Limit of τουτων τριαδων, εκαστην χωρειν εις το απειρον κατα το περας : γαρ το περας The First Triad is Number ; and of The Second Triad ; The Unlimited in Multitude ; and of The Third ; της πρωτης αριθµος, και της δευτερας το απειρον πληθει, και της τριτης The Rectilinear which Itself also Participates of The Nature of The Unlimited. And The Cause of this, το ευθυ, αυτο και µετεχον της φυσεως του απειρου. Και αιτιον τουτου is certainly that Each of The Triads is carried as if in a vehicle in the material realms according to Its own µην το εκαστην των τριαδων επιβατευειν τοις ενυλοις κοσµοις κατα εαυτης Limit and Comprehends according to One Cause The Unlimited of those that are generated in these. το περας και περιεχειν κατα µιαν αιτιαν την απειριαν των γεννωµενων εν τουτοις. Then in turn in addition to what has been said we may also survey The Order of The Triads δε αυ Προς τοις ειρηµενοις θεωρησωµεν την ταξιν των τριαδων from The Ends that are in Them. For The Limit of The First Triad is Number ; but That of The Second, απο των τελων εν αυταις. γαρ το περας Της πρωτης µεν αριθµος, δε της δευτερας The Limited and The Unlimited ; but of The Third, the Spherical,the Mixed and the Rectilinear Form. πεπερασµενον και απειρον, δε της τριτης περιφερες, µικτον, ευθυ. Therefore, on the one hand, it is clear that The First Triad is Monadic ; whereas The Second is Dyadic ; ουν µεν ηλον οτι η πρωτη µοναδικη, δε η δευτερα δυαδικη, and The Third Triadic. And The First One Subsists analogous to The One Being ; whereas The δε η τριτη τριαδικη : και η µεν υπεστησαν αναλογον προς το εν ον, δε η Second to The Intelligible Whole ; then The Third, to The All-Perfect Whole. But that These have προς το νοητον το ολον, δε η το παντελες ολον. δε Οτι εκεινα εχει This Order in respect to Each Other, has been observed before. ταυτην ταξιν προς αλληλα, ειρηται προτερον. Therefore we say in summation, that Every Intelligible and Intellectual Triad is indeed ουν ειπωµεν Συνελοντες οτι πασα νοητη και νοερα τριας µεν Conjoined to The Intelligible according to Its Summit ; but It Unfolds Its Own Proper Power according to συναπται προς το νοητον κατα την ακροτητα, δε εκφαινει την οικειαν δυναµιν κατα The Middle ; but It Comprehends The Unlimited of secondary natures according to Its Own Limits. την µεσοτητα, δε περιλαµβανει την απειριαν των δευτερων κατα την αποπερατωσιν : And this is the end of our doctrine concerning The Intelligible and at the same time Intellectual Gods. και τουτο τελος επιθωµεν τη διδασκαλια περι των νοητων και νοερων θεων. End of Book 4 of The Theology of Plato with reference to The Parmenides Book 5 Chapter 37 of The Theology of Plato, Bude/Taylor Kronos Surely then, let us now return to the beginning, and let us demonstrate that Parmenides δη ουν Ιθι αναδραµωµεν επ αρχην και επιδειξωµεν τον Παρµενιδην arranges the same things concerning This Intellectual Hebdomad (One Monad and Two Triads), and that διαταττοµενον τα αυτα περι ταυτης της νοερας εβδοµαδος και he produces This Hebdomadic Period and The Peculiarity of The Gods which is Solely Intellectual, παραγοντα τουτον τον εβδοµαδικον αιωνα και την ιδιοτητα των θεων µονως νοεραν in Conjunction with The Triple Orders of The Intelligible and at the same time Intellectual Gods. συνεχη ταις τριπλαις διακοσµησεσι των νοητων και αµα νοερων θεων 40

41 Parmenides: Take notice then, having such attributes, will It not Subsist In-Itself and In-Another? 145b Αρ ουν εχον ουτως αυτο ουκ εσται τε εν εαυτω και εν αλλω ; Aristotle: How? (πως ;) Parmenides: For Each of The Parts is, in some way, in The Whole, εκαστον των µερων εστι που εν τω ολω and not in any way external to The Whole. και ουδεν εκτος του ολου. Aristotle: It is so. (ουτως.) And in the first place, let us survey what he says concerning The Father (Kronos) Και πρωτον θεωρησωµεν οποια φησι περι του πατρος of The Intellectual Gods, and in turn of The Undefiled Power that is Co-arranged with Him. For after των νοερων και αυ της αχραντου δυναµεως της συντεταγµενης αυτω. γαρ Μετα The Three-fold Figure, and The Order of The Gods which Perfects All, then on the one hand, That το τριπλεκες το σχηµα και την ταξιν των θεων την τελεσιουργουσαν παντα µεν το which is In-Itself and In-Another becomes apparent, while on the other hand, These are shown to be εν αυτω και εν αλλω εµφαινεται, δε ταυτα επεδεικνυται Signs/Symbols of The Intellectual Summit of The Intellectual Monads.... For The Very First Father συνθηµατα της νοερας ακροτητος των νοερων µοναδων.... γαρ Ο πρωτιστος πατηρ of The Gods in This Order, is allotted at the same time both a Paternal Superiority, with respect to των εν τουτω τω διακοσµω ελαχε αµα και την πατριοκην υπεροχην προς Those Posterior to Him, and He is The Intellect of The First Intelligibles. For All The Imparticipable τους µεθ εαυτον και εστι νους των πρωτων νοητων. γαρ Πας αµεθεκτος Intellect is said to be The Intellect of The Natures Prior to Itself, and It has an Intellectual Conversion νους λεγεται νους των προ αυτου και εχει την νοεραν επιστροφην towards-them, from whom It is Produced and It Establishes Itself In-Them, as The First Effective προς εκεινους αφ ων παραγεται και ιδρυσεν εαυτον εν οις ως πρωτουργοις Causes. Whence likewise, The Demiurgic Intellect is The Intellect of The Natures Above Itself, and αιτιοις. Οθεν δη και ο δηµιουργικος νους εστι νους των υπερ εαυτον, και so on the one hand, It Subsists Proximately from Its own Father, from which It also Proceeds, but on the µεν προσεχως του σφετερου πατρος, αφ ου και προεισιν, other hand, It also Subsists in an Exempt Way from The Intelligible Unities that are Beyond. So then, δε και εξηρηµενως των νοητων εναδων επεκεινα. τοινυν The Very First King among The Intellectuals, is both an Intellectual Father, and a Paternal Intellect. Ο πρωτιστος βασιλευς εν τοις νοεροις εστι και νοερος πατηρ και πατρικος νους : Then on the one hand, He is The Intellectual Father of The Gods that Proceed from Himself ; but on the Αλλα µεν νοερος πατηρ των θεων αφ εαυτου, other hand, He is The Paternal Intellect of The Intelligibles Prior to Himself. For He is, on the one δε πατρικος νους των νοητων προ αυτου. γαρ Εστι µεν hand, Intellectual according to Essential-Being ; whereas He has an Intelligible Trancendency νοερος κατ ουσιαν, δε εχει την νοητην υπεροχην among Intellectuals ; surely because He is also Established analogous to both The Unknown Order εν τοις νοεροις, δη διοτι και ιδρυται αναλογον τε τη α γνωστω ταξει of The Intelligible and Intellectual Gods, and to The Occult Order of The Intelligible Triads. των νοητων και αµα νοερων θεων και τη κρυφιω των νοητων τριαδι : And just as They are Expanded Above The Triadic Subsistencies of The Gods Posterior to Themselves, και ωσπερ εκειναι υπερηπλωνται τριαδικων υποστασεων των µεθ εαυτας, surely, thus also The Father of Intellectuals is a Father that is Expanded Above The Whole Intellectual δη ουτω και ο πατηρ των νοερων εστι πατηρ υπερηπλωµενος απασης της νοερας 41

42 Hebdomad, surely then if He is The Paternal Intellect and is Analogous to The Above Mentioned Orders εβδοµαδος, δη ει εστι πατρικος νους και αναλογον ταις ειρηµεναις ταξεσι of The Gods by Establishing Himself In-Them, and is Filled from Them with Paternal and Intelligible των θεων ιδρυσεν εαυτον εν εκειναις και πληρουται παρ εκεινων της πατρικης και νοητης Union, and through this He is also Occult and so Confines In-Himself, The Prolific Powers of Himself, ενωσεως και δια τουτο εστι και κρυφιος και κλειει εν εαυτω τας γονιµους δυναµεις εαυτου and by Producing From-Himself The Whole Causes, then in turn, He Establishes Them In-Himself, και παραγαγων αφ εαυτου τας ολος αιτιας παλιν εδραζει εν εαυτω and Converts Them To-Himself. και επιστρεφει εις εαυτον. So then by Parmenides also indicating these Signs, he thus magnificently celebrates This τοινυν ο Παρµενιδες και ενδεικνυµενος Ταυτα αποσεµνυνει ταυτην Order, by means of these Twofold Signs/Symbols, and characterizes The Very First King and Father 1254 την ταξιν τοις τουτοις διττοις συνθηµασιν και χαρακτηριζει τον πρωτιστον βασιλεα και πατερα of The Intellectual Gods through These Peculiarities. For Kronos is both In-Himself and In-Another. των νοερων δια τουτων των ιδιοτητων : γαρ εστι και εν εαυτω και εν αλλω. For on the one hand, insofar as He is The Total/Whole Intellect, His Energy is directed To-Himself, γαρ µεν Καθ οσον εστιν ο ολος νους, ενεργει προς αυτον, but on the other hand, insofar as He is In The Intelligibles Prior to Himself, He Sets-up In-Another, δε καθ οσον εστιν εν τοις νοητοις προ αυτου, ιδρυσε εν αλλω The All Perfect Intellection of Himself. For surely then, on the one hand, This Subsistence of Being την παντελη νοησιν εαυτου. γαρ δη µεν Τουτο In-Another is Superior to that of Being In-Itself ; if indeed then, as Parmenides himself has arranged, εν αλλω εστιν κρειττον του εν αυτω, ειπερ, ως ο Παρµενιδες αυτος διαταττεται, The Subsistence of Being In-Another, properly pertains to Kronos according to The Whole, whereas on το εν αλλω προσηκει αυτω κατα το ολον, the other hand, The Subsistence of Being In-Himself, is according to The Parts. Therefore, where does δε το εν αυτω κατα τα µερη. ουν Που δη That Other Pre-subsist? And to what Kind of Order of The Gods Prior to Itself does It Properly-belong? το αλλο προυπαρχει και ποια ταξει των θεων προ αυτου προσηκει ; Or has this not also been Divinely Unfolded by our Leader ; that This Other, remarkably pertains to That Η τουτο και δαιµονως γεγραπται τω ηµετερω καθηγεµονι, και τουτο το αλλο διαφερειν τη ταυτη Order, according to which The Power of Otherness, First Shines-forth, by being The Offspring of ταξει καθ ην η δυναµις της ετεροτητος πρωτον εξελαµψεν, ουσα εκγονος Intelligible and Paternal Power. Hence That Other also Subsisted Occultly in The First Triad, insofar as της νοητης και πατρικης δυναµεως. ιο το αλλο και ην κρυφιως εν τη πρωτη τριαδι, καθ οσον Power also had an Occult Subsistence There ; since It Especially Shines-forth according to The Very First η δυναµις και, και διαφεροντως εκφαινεται κατα πρωτιστον Order of The Intelligible and at the same time Intellectual Gods. For The First Otherness Subsists There ; ταξιν των νοητων και οµου νοερων : γαρ η πρωτη ετεροτης εκει The Feminine Nature of The Gods, and The Paternal and Ineffable Power. το θηλυ των θεων και η πατρικη και αφθεγκτος δυναµις..... Therefore, The Very First [Kronos] of The Intellectual Fathers is Intelligible, insofar as ουν ο πρωτιστος των νοερων πατερων ων Νοητος καθ οσον He is The Whole, by Establishing Himself in The Intelligible Triadic Arrangements Prior to Himself, εστιν ολον εστησεν εαυτον εν ταις νοηταις τριασι των διακοσµων προ αυτου, from which surely, He is also Filled with United and Occult Goods. And on this account, He is also υφ ων δη και πληρουται των ηνωµενων και κρυφιων αγαθων, και δια τουτο εστιν τε και 42

43 said to be In-Another. Thus on the one hand, with respect to Those Triads, That Other Subsists both λεγεται ειναι εν αλλω : µεν εν εκειναις το αλλο <εστιν και> Occultly and according to Cause in The Intelligible [The First Triad] of Intelligibles ; but on the other κρυφιως και κατ αιτιαν εν τη νοητη των νοητων, δε hand, according to Essential-Being in The Intelligible of The Intelligible and Intellectuals [The Second]. κατ ουσιαν εν τη νοητη των νοητων και νοερων. Surely then, All Intelligibles are United ; so that on the one hand, The Intelligible of The Intelligible and δη ουν παντα τα νοητα Ηνωται, µεν το των νοητων και Intellectual Gods are United to The Intelligible of The Primary Intelligibles ; whereas on the other hand, νοερων τω των πρωτον νοητων, δε The Intelligible of The Intellectuals are United to Both. And thus on the one hand, That which Subsists το των νοερων αµφοιν. µεν το In-Another, corresponds to The Otherness which Subsists according to Unific Number. Whereas on the εν αλλω αντεχεται της ετεροτητος κατα τον ενιαιον αριθµον, other hand, Unific Number is Suspended from The Occult Union of The One Being ; on which account, δε ο ενιαιος αριθµος εξηρτηται της κρυφιας ενωσεως του ενος οντος, διο It is also Unific. εστι και ενιαιος. Further still then, we also say the following ; that there is The Twofold Conversion in Ετι τοινυν και λεγοµεν ωδε, οτι ουσης της διττης επιστροφης εν Those Orders ; so that One Conversion is directed towards-themselves, whereas The Other Conversion εκεινοις, και της µεν ουσης προς εαυτα, της δε is directed towards-their Causes (for it neither was, nor will be Lawful for Divine Natures, to Convert προς αυτων τας αιτιας (γαρ ουτ ην ουτε εσται θεµις τοις θεοις επιστρεφειν Themselves in any way towards natures posterior to Themselves). Furthermore, on the one hand, The και οπωσουν προς τα µετ αυτα ), και µεν των Intelligible Gods Generate All Beings in an Abiding Way ; while The Intelligible and Intellectual Gods, νοητων θεων γεννωτων τα παντα µονιµως, δε των νοητων και νοερων, who Illuminate Imparticipable Life, Impart/Provide/Furnish The Original Cause of Procession to All, οι καταλαµπουσι την αµεθεκτον ζωην, παρεχοµενων την αρχηγον αιτιαν της προοδου τοις πασιν, and then, The Intellectual Gods Arrange/Adorn/Order The Wholes according to Conversion. Hence, it is δε των νοερων διακοσµουντων τα ολα κατ επιστροφην, without a doubt necessary that The Summit of Intellectuals which Pours-forth from Itself The Whole and δηπου εδει την ακροτητα των νοερων προφαινουσαν εξ εαυτης το ολον και All-Perfect Idea of Conversion, should be characterized by both of The Convertive Symbols, παντελες ειδος της επιστροφης χαρακτηριζεσθαι αµφοτεροις τοις επιστρεπτικοις συµβολοις and should thus be both Converted To-Itself and at the same time To The Natures Prior to Itself. Hence, και επιστρεφειν προς εαυτην και αµα προς τα προ αυτης. Ουκουν because, on the one hand, It is Converted To-Itself, It is In-Itself ; but because, on the other hand, It is διοτι µεν επεστραπται εις εαυτην, εστι εν εαυτη, διοτι δε Converted to The Intelligible Orders Beyond Itself, It is In-Another. For That Other is Superior to The και προς τας νοητας ταξεις επεκεινα εαυτης, εστι εν αλλω : γαρ το αλλο εστι κρειττον της Whole Intellectual Order. So then, just as The Summit of Intelligibles Primarily Subsists according to απασης νοερας διακοσµησεως. τοινυν Ωσπερ η ακροτης των νοητων πρωτως υφεστηκε κατ The Intelligible Peculiarity Itself, and is Firmly Established Above Wholes ; and just as The Summit of το νοητον ιδιωµα αυτο και µονιµως υπεριδρυται των ολων, και ωσπερ η Intelligibles and Intellectuals Primarily Unfolds The Peculiarity of This Order, by Subsisting according των νοητων και νοερων πρωτως εξεφηνε την ιδιοτητα της ταυτης ταξεως υποστασα κατα 43

44 to Divine Otherness that is The Cause of All-various Progressions to All ; surely then in this way also, την θειαν την ετεροτητα την αιτιαν των παντοιων προοδων πασιν, δη ουτω και The Intelligible Divinity of Intellectuals, Exhibits from Himself, The Twofold Ideas of Conversion η νοητη θεοτης των νοερων δεικνυσιν αφ εαυτης τα διττα ειδη της επιστροφης according to Union, on the one hand, by being In-Another, according to The Superior Idea of καθ ενωσιν, µεν ουσα εν αλλω κατα το κρειττον ειδος της Conversion, but on the other hand, by being In-Himself, according to The Inferior/Secondary Idea. επιστροφης, δε εν εαυτη κατα το χειρον : For to be Converted To-Himself, is Inferior to The Conversion To-Those that are Superior. γαρ το επιστρεφεσθαι εις εαυτην καταδεεστρερον της στροφης εις τα κρειττονα. So then in turn, on the one hand, The Subsistence of Being In-Another is The Special τοινυν Παλιν µεν το εν αλλω εστι εξαιρετον Domain of The Intellectual and Paternal Peculiarity (for That Other is Intelligible, and The Otherness της νοερας και πατρικης ιδιοτητος (γαρ το αλλο εστι νοητον, και η ετεροτης was The Power Proceeding from The Intelligible Fathers, and from The Natures Firmly Established ην η δυναµις προελθουσα των νοητων πατερων απο των µονιµως ιδρυµενων In-Them ; hence, That which is being Comprehended in That Power and is being Filled from It, εν αυτοις : τοινυν το περιεχοµενον εν εκεινης και πληρουµενον παρ εκεινης is Paternal and Intelligible). Then in turn, on the other hand, The Subsistence of Being In-Itself is The εστι πατροκος και νοητον ) : αυ δ το εν αυτω εστιν Proper Sign of The Unpolluted/Undefiled/Immaculate Monad. For as we have also observed before, οικειον συνθηµα της αχραντου µοναδος. γαρ ως και ειποµεν προσθεν, The Summits of The Two Intellectual Triads are United-together. And The Monad of The Guardian Triad αι ακροτητες των δυο νοερων τριαδων Συνηνωνται : και η µονας της φρουρητικης τριαδος has Established Itself Eternally in The Paternal Monad, and It Establishes In-Itself, and in turn Converts ιδρυσεν αυτης διαιωνιως εν τη πατρικη, και εδραζει εν εαυτη και παλιν επιστρεφει To-Itself, The Natures which have Proceeded From-Itself. And on the one hand, The First Intellectual προς αυτην τα προιοντα απ αυτης : και µεν ο πρωτιστος ο νοερος Father is The Father through Himself, whereas on the other hand, He Comprehends His Own Genera πατηρ εστι πατηρ δι εαυτον, δε περιεχει εαυτου τα γενη In-Himself, by means of The Unpolluted [Monad/Cause], by both Stably Recalling Them to Himself, εν εαυτω δια την αχραντον <αιτιαν> και µονιµως ανακαλειται εις εαυτον and by Containing The Intelligible Multitudes of Intellectuals in Un-Proceeding Union along with Their και συνεχει τα νοητα πληθη των νοερων ανεκφοιτητα της Own Monad in His Own Wholeness. Accordingly then, The Very First Leader of The Guardian Order εαυτου µοναδος τη εαυτου παντοτητι. αρα ο πρωτιστος ηγεµων της φρουρητικης διακοσµησεως Subsists in Conjunction with The Father. And so on the one hand, The Father Comprehends The υφεστηκεν Αµα και τω πατρι. Και µεν ο πατηρ περιεχει την The Father. And on the one hand, The Father Comprehends The Unpolluted Cause, while on the other τω πατρι. Και µεν ο πατηρ περιεχει την αχραντον αιτιαν, δε hand, He is Comprehended by The First Intelligibles ; and just as He is Intelligibly Established In-Them, περιεχεται υπο των πρωτιστον νοητων : και ωσπερ εαυτος νοητως ιδρυται εν εκεινοις, surely then in the same way also, He has Established In-Himself, and Substantiated About-Himself, δη ουτω και ηδρασεν εν εαυτω και υπεστησε περι εαυτον The One Summit of The Inflexible Gods. την µιαν ακροτητα των ακλιτων θεων. Accordingly then, in the Parmenides it is also the case, that The Same God appears to us αρα εν τω Παρµενιδη και ο αυτος θεος αναφαινεται ηµιν 44

45 to be a Pure Intellect, since on the one hand, He is an Intellect, by Being Extended to The Intelligible καθαρος Νους, διοτι µεν εστι νους, ανατεινοµενος εις την νοητην Watchtower, and on this account, insofar as He is Wholly Established in It, He is In-Another. While περιωπην και δια τουτο καθ οσον εστιν ολος ιδρυµενος εν αλλω : on the other hand, because in turn He is Pure and Immaterial, by Being Converted To-Himself, and by δε διοτι αυ καθαρος και αυλος, επεστραµµενος εις εαυτον και Shutting/Keeping In-Himself All His Own Powers. For The Parts of This Wholeness are κατακλειων εν εαυτω πασας εαυτου τας δυναµεις. γαρ Τα µερη της ταυτης ολοτητος εισι More-partial Powers, which on the one hand, hasten to a Progression from The Father, but on the other µερικωτεραι δυναµεις, µεν σπευδουσαι εις την προοδον απο του πατρος, δε hand, are Established In-Itself and are Comprehended in every way From-Itself. And The Wholeness εδραζοµεναι εν αυτη και περιεχοµεναι παταχοθεν απ αυτης. Και η ολοτης is Itself a Deity that Connectedly-Contains The Intelligible Parts In-Itself ; on the one hand, by being εστι αυτη θεοτης συνεκτικη των νοητων µερων εν εαυτη, µεν Parturient with The Intellectual Multitude, and by Generating all things in a Stable Way, and again ωδινουσα το νοερον το πληθος και γεννωσα παντα µονιµως και παλιν by Harboring and by Collecting Its Offspring To-Itself, and, as the more tragical fables/myths say, εγκολπιζοµενη και συναγουσα τα γεννηθεντα εις αυτην, και ως οι τραγικωτεροι των µυθων φασιν by absorbing and depositing them In-Itself. For the offspring of It are twofold ; some indeed, as it καταπινουσα και κατατιθεµενη εν εαυτη. γαρ τα γεννηµατα αυτης ιττα, τα µεν οιον were, by being analyzed into-it ; but others, by being divided from-it, and others, by Abiding in-it, αναλυοντα εις αυτην, τα δε διαιρουµενα απ αυτης, και τα µεν µενοντα εν αυτη through The First Unpolluted Monad ; but still others by Proceeding according to The Prolific Cause δια την πρωτην την αχραντον µοναδα, τα δε προιοντα κατα την γονιµον αιτιαν of The Intellectual Gods, and by Surmounting The Union of The Father, and by Being The Primary των νοερων θεων και υπερκυπτοντα της ενωσεως του πατρος και προκαταρ Leaders of Another Order and of The Arrangement/Adornment of those that are secondary. χοντα ετερας ταξεως και της διακοσµησεως των δευτερων. Book 5 Chapter 38 Bude/Taylor Rhea Parmenides: But are all the parts Comprehended by The Whole? 145c δε παντα τα µερη περιεχεται υπο του ολου ; Aristotle: Yes. (ναι.) Parmenides: And certainly, The One is indeed All the parts of Itself ; και µην το εν εστι γε παντα τα µερη αυτου, and is neither any more nor less than All. καυ ουτε τι πλεον ουτε ελαττον η παντα. Aristotle: How could it not be. (γαρ ου.) Parmenides: Is it not the case then, that The One, is also The Whole? ουκουν το εν εστιν και το ολον ; Aristotle: How could it not be so? (πως δ ου ;) Parmenides: Accordingly then, if All the parts happen to be in The Whole, since All the parts αρα ει παντα τα µερη τυγχανει εν ολω, δε παντα τα are The One and is Itself The Whole, then since All the parts are Comprehended by The Whole ; οντα τε το εν και εστι αυτο το ολον, δε παντα τα περιεχεται υπο του ολου, 45

46 then The One will be Comprehended by The Unity, το εν αν περιεχοιτο υπο του ενος, and in this way The One Itself will be In-Itself, immediately. και ουτως το εν αυτο αν ειη εν εαυτω ηδη. Aristotle: It appears so. (φαινεται.) Parmenides: But certainly The Whole in turn, is indeed not in the parts, neither in all, 145d αλλα µεντοι το ολον αυ εστιν γε ουκ εν τοις µερεσιν, ουτε εν πασιν nor in a certain one. For if it were in all, it would necessarily also be in one : for if it were not in ουτε εν τινι. γαρ ει εν πασιν, αναγκη και εν ενι : γαρ µη εν some one, then it would surely not still be able to be, to a degree, in all ; but if on the one hand, τινι ενι αν γε ουκ ετι ον δυναιτο ειναι που εν απασιν ; δε ει µεν this one is The One belonging to all the parts, but on the other hand, The Whole is not in this τουτο εστι το εν των απαντων, δε το ολον µη εν τουτω One, how can it still indeed be in all the parts? ενι, πως ετι γε ενεσται εν πασιν τοις ; Aristotle: In no way at all.(ουδαµως.) Parmenides: Surely It cannot be in any of the parts. For if The Whole were in any of the parts, µην ουδε εν τισι των µερων. γαρ ει το ολον ειη εν τισι the greater would be in the less, which is impossible. το πλεον αν ειη εν τω ελαττονι, ο εστιν αδυνατον. Aristotle: It is impossible.(γαρ αδυνατον.) Parmenides: But if not being in many, nor in one, nor in all of the parts, δ µη ον εν πλεοσι µηδ εν ενι µηδ εν απασι τοις µερεσι then must The Whole not necessarily be in some other way or cease to be in any way at all? το ολον ουκ αναγκη ειναι εν τινι ετερω η ετι ειναι µηδαµου ; Aristotle: Necessarily. (αναγκη.) Parmenides: Is it not the case then, that on the one hand, if it were in no way at all, it would 145e ουκουν µεν ον µηδαµου αν be nothing, but on the other hand, Being Whole, if indeed It is not in-itself, ειη ουδεν, δε ον ολον ειπερ εστιν ουκ εν αυτω, It must necessarily be In-Another? αναγκη ειναι εν αλλω ; Aristotle: By all means indeed.(πανυ γε.) Parmenides: Accordingly then, on the one hand, in as much as The One is Whole, It Is αρα µεν η το εν ολον εστιν In-Another ; but on the other hand, in as much as It happens to be all the parts, It is In-Itself ; εν αλλω : δε η τυγχανει παντα τα µερη, αυτο οντα εν εαυτω :And in this way The One must necessarily be both In-Itself and In-Another. και ουτω το εν αναγκη ειναι τε εν εαυτω και εν ετερω. Aristotle: It must necessarily be so.(αναγκη.) Parmenides: Certainly then, The Nature of The One Being-Established in this way, is it not δη πεφυκος το εν εσταναι Ουτω ουκ accordingly necessary, that It should also be Moved and Stand-still? αρ αναγκη και κινεισθαι και εσταναι ; Aristotle: In what way? (πη ;) Parmenides: On the one hand, It must in some way Stand-still, if indeed It Is, In-Itself. µεν που εστηκε, ειπερ αυτο εστιν εν εαυτω. For being in One, and not departing from This, It will be in The Same, through being In-Itself. 146 γαρ ον εν ενι και µη µεταβαινον εκ τουτου αν ειη εν τω αυτω, εν εαυτω. 46

47 Aristotle: It is so. (εστι γαρ.) Parmenides: But that which is indeed always in The Same, δε το γε αει εν τω αυτω without a doubt must necessarily always be Standing-still. δηπου αναγκη αει ειναι εστος. Aristotle: Entirely so. (πανυ γε.) Parmenides: What follows then? On the contrary, is it not necessary that what is always τι δε το εναντιον ου αναγκη το ον αει In-Another, must never be in The Same? But if it never is in The Same, εν ετερω µηδεποτ ειναι εν τω αυτω, δε µηδεποτε ον εν τω αυτω neither can It Stand-still ; but if it does not Stand-still, then must it be Moved? µηδε εσταναι, δε µη εστος κινεισθαι ; Aristotle: It must be so. (ουτως.) Parmenides: Accordingly then, it is necessary that The One, since It is always both In-Itself αρα αναγκη το εν, αυτο ον αει τε εν εαυτω and in-another, must always be Moved and always be Standing-still. και εν ετερω αει κινεισθαι τε και εσταναι. Aristotle: It appears to be so. (φαινεται.) Therefore on the one hand, The First Order of The Intellectual Gods, is thus delivered in τοινυν µεν Η πρωτιστη ταξις των νοερων θεων παραδεδοται εν these words by Parmenides. But on the other hand, The Second Order, after this, is That which τουτοις υπο του Παρµενιδου. δε ευτερα µετ αυτην η Comprehends The Middle Genera of Wholes, and brings to Light The Cause of Procession and Prolific περιεχουσα τα µεσα γενη των ολων και αναφαινεται αιτια της προοδου και της γονιµου Power to All, by Subsisting in Conjunction with This First Order of The Intellectual Gods. Surely then, δυναµεως τοις πασιν ουσα συνεχης προς ταυτην. δη ουν what else except Life [Rhea/Flow] is Everywhere in Conjunction/Continuity with The Intelligible and Τι αλλο πλην της ζωης εστι πανταχου συνεχης τω νοητω και Truly-Essential-Being? For It is The Medium between The Intellectual and The Intelligible that Conjoins τω οντως οντι ; γαρ αυτη Μεση τε του νου και του νοητου, συναπτουσα The Intellectual to The Intelligible and expresses/impresses The Intelligible Power which Joins-together τον νουν τω νοητω και αποτυπουµενη την νοητην δυναµιν την συναγωγον The One and The Being. Surely then, just as The Intelligible is analogous to The One and Hyparxis, του ενος τε και του οντος.... δη ουν, ως το νοητον εστιν Αναλογον προς το εν και την υπαρξιν, so also indeed is Life analogous to Power, and furthermore, so also is Intellect analogous to Being. ουτως τε η ζωη προς την δυναµιν και ο νους προς το ον. And just as among The Intelligibles, The One is on the one hand, The Object of Desire, while Being, Και ωσπερ εν εκεινοις το εν εστι µεν εφετον, το ον on the other hand, Aspires after The Participation of The One, whereas The Power Draws/Pulls/Joins δε αντεχεται της µετουσιας του ενος, δε η δυναµις συναγει both, The Being to The Participation of The One, and, The One to The Communion with The Being τε το ον εις την µεθεξιν του ενος και το εν εις την κοινωνιαν προς το ον (for Here, The One is not Imparticipable and thus Exempt from All Power), surely then in the same way ( γαρ το εν ην ου αµεθεκτον, εξηρηµενον το πασης δυναµεως ), δη ουτω also The Intelligible is The Object of Desire of Intellect, whereas The Intellect is Filled, while Life Binds και το νοητον εστι ορεκτον του νου, δε ο νους πληρουται, δε η ζωη συνδει on the one hand, Intellect to The Intelligible by Unfolding on the other hand, The Intelligible to Intellect. µεν τον νουν τω νοητω εκφαιναι δε το νοητον τω νω. 47

48 From which Source also, I think, those who are wise in all Divine Concerns, on the one hand, call Οθεν και οιµαι οι σοφοι παντα τα θεια µεν εκαλουν The One and The Hyparxis Intelligible, and on the other hand, they call That which is Primarily Being, το εν και την υπαρξιν νοητον, δε αποκαλουντες το πρωτως ον The First Intellect, according to this analogy. So then, Life is The Medium between Being and Intellect, τον πρωτιστον νουν, κατα την ταυτην αναλογιαν. Αλλ ουν η ζωη εστι µεταξυ τε του οντος και του νου, just as Power Subsists Between The One and Being. And All These ; The Intelligible, Life and Intellect καθαπερ η δυναµις του ενος και του οντος : και παντα ταυτα, το νοητον, η ζωη, ο νους Subsist Primarily on the one hand, In Intelligibles, but Secondarily in Intelligibles and Intellectuals ; but εστιν πρωτως µεν εν τοις νοητοις <δε δευτερως εν τοις νοητοις> και νοεροις, δε according to The Third Descent, in Intellectuals. Thus on the one hand, in Intelligibles, Being Subsists κατα τριτην υφεσιν εν τοις νοεροις. Αλλ µεν εν τοις νοητοις το ειναι according to Essential-Being, whereas on the other hand, Those that remain, both Life and Intellect, κατ ουσιαν, δε τα λοιπα, και η ζωη και ο νους, Subsist according to Cause. But in Intelligibles and Intellectuals, on the one hand, The Being Subsists υπαρχει κατ αιτιαν : δε εν τοις νοητοις και νοεροις µεν το ειναι according to Participation, whereas Life, Subsists according Essential-Being (for It Subsists There, κατα µεθεξιν, δε η ζωη κατ ουσιαν (γαρ εστι εκει Primarily), while on the other hand, Intellect Subsists according to Cause. Thus in Intellectuals, πρωτως), δε νους κατ αιτιαν : δε εν τοις νοεροις Intellect Subsists indeed according to Essential-Being, while The Natures Prior to Intellect Subsist ο νους µεν κατ ουσιαν, δε τα προ τουτου according to Participation. Then since Life is being surveyed in a Threefold way, thus on the one hand, κατα µεθεξιν. τοινυν της ζωης θεωρουµενης Τριχη µεν It Subsists in Intelligibles according to Cause ; but in Intelligibles and Intellectuals, according to εν τοις νοητοις κατ αιτιαν, δε εν τοις νοητοις και νοεροις κατ Essential-Being, but in Intellectuals, according to Participation, thus it is indeed necessary that The Life ουσιαν, δε εν τοις νοεροις κατα µεθεξιν, δηπου αναγκη την ζωην which is in The Intellectual Order, should be both Life and Participate of The Causes that are Generative ενταυθα ειναι και ζωην και µετεχειν των αιτιων γεννητικων of The Life that is Prior to Itself. του ζην προ αυτης. Accordingly then, The One of The Intellectual Gods that is Arranged in The Middle, αρα το εν των νοερων θεων το τεταγµενον εν µεσω is not Motion, but That which is being Moved. For it has been demonstrated from long ago by Plato, Εστιν ου κινησις, αλλα κινουµενον. γαρ υπαρχουσα δεδεικται Παλαι υπο του Πλατωνος that all Life is Motion. For The Soul is Self-Motive, because It is also Self-Vital. And because of this απασα ζωη κινησις : γαρ η ψυχη αυτοκινητος, οτι και αυτοζως, και δια τουτο Intellect is Moved (Phaedrus 245c), because It has The Most-Excellent Life. And so, The First Vivific ο νους κινειται, διοτι εχει την αριστην ζωην : και τοινυν η πρωτη ζωογονος Cause of The Intellectual Gods, is also Primarily Allotted to Motion. If however, It was, on the one αιτια των νοερων θεων και πρωτως ελαχε την κινησιν. ει Αλλ ην µεν hand, The First-Effective and Highest Life, it would be necessary to denominate It Motion, but not η πρωτουργος και ακροτατη ζωη, εδει προσονοµαζειν αυτην κινησιν, αλλ ου That which is being moved. But on the other hand, seeing that It Subsists as The Life in Intellectuals, κινουµενον : δε επειδη εστιν µεν ως ζωη εν νοεροις, It is Filled from Exempt Life, while It is at the same time Motion and That which is moved. So then πληρουται απο της εξηρηµενης ζωης δε εστι και αµα κινησις και κινουµενον. αρα 48

49 also, Parmenides Reasonably brings to Light that The One in This Order is being moved, surely και ο Παρµενιδης Εικοτως αποφαινει το εν εν ταυτη τη ταξει κινουµενον, δη because It Proceeds from The Causes of All Life that Subsist Above It. And so It is analogous to The διοτι προηλθεν απο των αιτιων της συµπασης ζωης υπερκειµενων και εστι αναλογον τω Middle Center of Intelligibles, and to The Middle Triad of Intelligibles and Intellectuals. Hence also, µεσω κεντρω των νοητων και τη µεση τριαδι των νοητων και νοερων. ιο και in the Phaedrus, Socrates calls This Middle Triad Heaven ; for The Whole of It is Life and Motion. εν Φαιδρω ο Σωκρατης αποκαλει την ταυτην τριαδι ουρανον : γαρ η ολη εστιν ζωη και κινησις. Whereas That which is being moved, is The Middle in Intellectuals, since It is being Filled from It, δε Το κινουµενον εστι µεσον εν τοις νοεροις, ατε πληρουµενον απ εκεινης. [from The Life in The Middle Triad of Intelligibles and Intellectuals.TT]. And since Eternity, which is και Επει ο αιων τε arranged according to The Intelligible Wholeness, is also All Perfect Life, and according to Plotinus, ταγµενος κατα την νοητην την ολοτητα εστι και παντελης ζωη και κατα τον Πλωτινον It is All Life. However, There, The Middle, on the one hand, is Life according to Cause ; whereas in εστι πασα η ζωη. Αλλ εκει το µεσον µεν η ζωη κατ αιτιαν, δε εν Intellectuals, It is Life according to Participation ; then in The Order between These, It is Life according τοις νοεροις κατα η µεθεξιν, δε εν τοις µεταξυ τουτων η κατ to Essential-Being, by Proceeding on the one hand, from Intelligible Life (as Parmenides also shows, ουσιαν, προελθουσα µεν απο της νοητης (ως ο Παρµενιδης και δηλοι when characterizing both according to Wholeness, even if The Wholeness in Intelligibles is One Kind, χαρακτηριζων αµφοτερας κατα την ολοτητα, και ει η ολοτης εν τοις νοητοις µεν αλλη, while That which is in Intelligibles and Intellectuals is Another, as we have observed before), but on the εν τοις νοητοις και νοεροις δε αλλη, ως ειρηται προτερον ), other hand, by Producing Intellectual Life after This One. For That which is being moved, is without δε παραγουσα την νοεραν µετα ταυτην. γαρ Το κινουµενον υπαρχει a doubt, entirely Allied/Akin to The Circulation of Heaven and to The Intellectual and Intelligible Life. δηπου παντως συγγενες τη περιφορα του ουρανου και τη νοερα και νοητη ζωη. And certainly then, The Immobility that is Coordinate with This Motion, is not a certain Και µην και η στασις η συστοιχος τη ταυτη κινησει εστι ουχ τι Genus of Being, just as Motion is neither. For Real-Beings are on the one hand, naturally adapted γενος του οντος, ωσπερ η κινησις ουδε. γαρ τα οντα µεν πεφυκε to Participate of The Genera of Being, but on the other hand, The Super-Essential Goods of The Gods, µετεχειν Των γενων του οντος, δε τα υπερουσια αγαθα των θεων are expanded Above The Order of Beings. So on the one hand, if Parmenides assumes in this The Being υπερηπλωται της ταξεως των οντων. τοινυν µεν Ει ο Παρµενιδης εθηκεν ενταυθα το ον as The Reality/Hyparxis of The One, and on the other hand, also sees in this, The One Itself by Itself, ως υπαρχον του ενος, δε και θεωρει εν τουτω το εν αυτο καθ αυτο when taking-up Motion and The Immobile, then without a doubt, he does not attribute The Elements παραλαβων την κινησιν και την στασιν, δηπου ου ανατιθησιν τα στοιχεια of Being to The Gods, but attributes The Peculiarities that are Appropriate to Them ; The All-Perfect <του> οντος τοις θεοις, αλλα τας ιδιοτητας προσηκουσας αυτοις παντελες and Superlative Attributes of The Real-Beings. και υπερεχουσας των οντων. And in this way, he asserts that The One is being Moved and is Standing-still. Thus on Και ουτω λεγων το εν κινεισθαι και εσταναι, the one hand, By Motion, he delivers The Vivific Hyparxis of The Gods and The Generative Fountain µεν κατα την κινησιν παραδιδωσι την ζωογονον υπαρξιν των θεων και την γεννητικην πηγην 49

50 of Wholes and The Leading Cause of All ; while on the other hand, by The Immobile, he delivers The 1255 των ολων και την αρχηγον αιτιαν παντων, δε κατα την στασιν την Unpolluted Monad which Contains The Middle Centers of The Guardian/Curetic/Protective Triad that is αχραντον µοναδα συνεχουσαν τα µεσα κεντρα της φρουρητικης τριαδος.... την Coordinate with Motion. For just as The Summit of The Guardian Triad, is United to The First συντεταγµενην τη κινησει. γαρ Ως της ακροτης της φρουρητικης η τριαδος συνηνωται τω πρωτω Father, according to The First Underlying-Reality, surely then, thus also, The Deity who Contains The πατρι κατα την πρωτην υποστασιν δη ουτω και ο συνεχων τον Middle Bond of The Unpolluted Leaders, by a Likeness of Nature, is Con-Subsistent with The Motive µεσον συνδεσµον των αχραντων ηγεµονων οµοφυως συνυφεστηκεν τη κινουση and Generative Cause of All The Gods, which Moves Wholes, and is Primarily Moved from Itself. τη γεννητικη αιτια παντων των θεων κινουµενη τα ολα και πρωτως ταυτη αφ εαυτης, And through which Deity, in the case of all that Proceeds, The Prolific Power of This Goddess [Rhea] δι ον επι παντα προιον το γονιµον της ταυτης θεου is Firmly Established In-Herself, by Producing and Multiplying all things, and by being Exempt µονιµως ιδρυται εν εαυτω παραγον και πολλαπλασιαζον παντα και εξηρηται from Wholes through This Deity Itself, and thus, She Inflexibly Subsists-Prior to Her Offspring. των ολων αφ εαυτου και ακλινες προυπαρχει των απογεννωµενων. Therefore, with respect to The Motion and Immobility found Here, on the one hand, The Motion is ουν Κινησις και στασις ενταυθα, µεν The Fountain/Source and The Generative Power of The Life which Proceeds to Everything ; whereas η πηγη και γεννητικη δυναµις της ζωης προερχοµενης επι παντα on the other hand, The Immobility Establishes The Whole Vivific Fountain In-Itself, then in turn, µεν εδραζουσα την ολην ζωογονον πηγην εν εαυτη, δε It is Filled from That Source with The Prolific Streams of Life. πληρουµενη εκειθεν των γονιµων οχετων της ζωης. Accordingly then, by Parmenides delivering to us The Procession of These Two Aspects, αρα ο Παρµενιδης παραδιδους ηµιν την προοδον Ταυτα τουτων on the one hand, he is showing that, That which is Moved, is generated from That which is In-Another, µεν δεικνυσιν το κινουµενον απογεννωµενον εκ του εν αλλω, whereas That which is Immobile, is generated from That which is In-Itself. For The First Monad δε το εστως εκ του εν αυτω. γαρ η πρωτη µονας of The Paternal Triad Gives-Subsistence to The Natures that are posterior to It, so also in the same way, Της πατρικης τριαδος υφιστησι τας µετ αυτην, και κατα τα αυτα The Highest of The Unpolluted Triad (which is also Intelligible as in This Triad) Imparts at the same το ακροτατον της αχραντου και νοητον ως εν τη ταυτη τριαδι εκδιδωσι οµου time The Middle and Last Monad of The Triad. And On this account also, in This Order, Motion το µεσον και το εσχατον. Και δια τουτο και ενταυθα η κινησις is Better than Immobility. For just as That which is In-Another is more Ancient than That which is κρειττον της στασεως : γαρ ως το εν αλλω εστι πρεσβυτερον του In-itself according to Cause, surely then so also, That which is moved is more Ancient than That which εν αυτω κατ αιτιαν, δη ουτω και το κινουµενον του is Immobile. For The Unpolluted Gods [The Curetes] are a Power Subordinate to The Parents, and εστωτος. γαρ Οι αχραντοι θεοι εισιν δυναµεις υποπεζιοι των πατερων και are Comprehended/Contained in Them [Kronos, Rhea, Zeus] περιεχονται εν αυτοις. End of Chapter 38 Taylor/Bude 50

51 Chapter 39 Taylor/Bude Zeus Parmenides: Yet certainly, It must indeed be The Same with-itself, and Other from-itself ; 146b Και µην αυτο δει γε ειναι ταυτον εαυτω και ετερον εαυτου, and in like manner, The Same and Other from-others, if It undergoes what we related before. και ωσαυτως ειναι ταυτον τε και ετερον τοις αλλοις, ειπερ πεπονθεν και τα προσθεν. Aristotle: How? (πως ;) Parmenides: Everything, in a certain respect, takes place in this way in relation to everything. παν που εχει ωδε προς απαν. For it is either The Same with it or Other from it : or if it is neither The Same nor Other εστιν η ταυτον η ετερον : η εαν µη ταυτον µηδ η ετερον it will be so related such as a part has to a Whole or as a Whole will have to a part. αν ειη ουτως µερος εχει προς τουτου, η ως ολον αν ειη προς µερος. Aristotle: It appears so. (φαινεται.) Parmenides: Take notice then, can The One Itself be a part of Itself? αρ ουν εστιν το εν αυτο µερος αυτου ; Aristotle: Not at all. (ουδαµως.) Parmenides: Accordingly then, It will not have a Whole to part relationship with Itself, αρα αυτο αν ουδ ειη ολον προς µερος αυτου as if It were a part of Itself. ως ον µερος προς εαυτο. Aristotle: That is not possible. (γαρ ου οιον τε.) Parmenides: But certainly, Unity is Other than The One? αλλ αρα ενος εστιν ετερον το εν ; Aristotle: Without a doubt. ου δητα. So then, The Third to The Savior, as they say, and let us direct our attention to The τοινυν Το τριτον τω σωτηρι, φασι, και νοησωµεν την Demiurgic Monad, that unfolds Itself into Light, together with The Coordinate Gods Contained in It. δηµιουργικην µοναδα εκφαινοµενην µετα των συστοιχων θεων εν αυτη.... Thus in the first place, here also The Communion of The One with Others comes to Light ; so ουν πρωτον µεν ενταυθα και η κοινωνια του ενος προς τα αλλα αναφαινεται : και we must no longer consider The One Alone by-itself, but according to Its Relationship towards Others. ουκετι επισκοπουµεν το εν µονον καθ αυτο, αλλα κατα την σχεσιν προς τα αλλα, Surely then since The Demiurgic Order both Produces Wholes from Itself, and Arranges/Adorns The δη διοτι η δηµιουργικη ταξις και παραγει τα ολα αφ εαυτης και διακοσµει την Corporeal Nature, It also Generates all The Secondary and Attendant Causes of The Gods. Since, what σωµατικην φυσιν και απογεννα απασας τας δευτερας και υπουργικας αιτιας των θεων. γαρ τι reason is there for me to say that the term The Others, is a sign of a corporeal condition, since long ago Οτι αν λεγοιµι τα αλλα εστι συνθηµα της σωµατικης συστασεως, παλαι the Pythagoreans thought fit on the one hand, to characterize The Incorporeal Nature by The One, but των Πυθαγορειων αξιουντων µεν χαρακτηριζειν την ασωµατον φυσιν τω ενι on the other hand, indicated to us The Nature that is divisible about body, through the term The Others? δε ενδεικνυµενων ηµιν την το µεριστην περι σωµα δια των αλλων ; But, in the second place, The Number of the conclusions (146b) is Doubled. For The One is no longer δε ευτερον ο αριθµος των συµπερασµατων διπλασιαζεται. γαρ το εν Ου δηπου 51

52 still shown to be only The Same, or Other, just as being In-Itself, and In-Another, or to be moved, ετι αποδεικνυται µονον ταυτον η και ετερον ωσπερ εν αυτω και εν αλλω, και κινουµενον and to Remain Immobile, but It is now shown to be The Same as The Others and Other than The Others. και εστως, αλλα και ταυτον τοις αλλοις και ετερον των αλλων. But this Twice, also appeared to us before to be entirely adapted to The Demiurgic Monad, both δε τουτο Το δις και ανεφανη ηµιν προσθεν παντελως προσηκον τη δηµιουργικη µοναδι, τε according to other theologists, and according to Socrates in the Cratylus, who says that The Demiurgic κατα τους αλλους θεολογους και κατα τον Σωκρατην εν τω Κρατυλω, λεγοντα το δηµιουργικον Name is composed from Two words. So then, in the third place, The Multitude of Causes is here ονοµα ειναι συνθετον εκ δυοιν. τοινυν Το τριτον το πληθος των αιτιων ενταυθα Separated/Distinguished, and All The Monads of The Gods are brought into The Light according to The διακρινεται και πασαι αι µονασδες των θεων αναφαινονται κατα την Demiurgic Procession. And since The Paternal Aspect of The Demiurgic Order, and δηµιουργικην προοδον : και γαρ η πατρικη του δηµιουργου ταξις και The Prolific Power that is Coordinate with It, and The Undefiled Monad that is The Cause of Exempt η γονιµος δυναµις η συστοιχος αυτω και η αχραντος µονας η αιτια της εξηρηµενης Providence, and The Distributive Fountain of Wholes ; and together with These, All The Orders about προνοιας και η διαιρετικη πηγη των ολων και µετα τουτων, πασαι αι ταξεις περι The Demiurge, may be said to come to Light, according to which, He Produces and Preserves all things, τον δηµιουργον, ως ειπειν, καθ ως, και παραγει και σωζει τα παντα and by being Exempt from the things produced, He is Firmly Established In-Himself, and Separates και εξηρηµενος των παραγοµενων µονιµως ιδρυται εν εαυτω και διακρινει His Own Kingdom, from The United Dominion of His Father. την εαυτου βασιλειαν απο της ηνωµενης αρχης του πατρος. Therefore, in what way and through what particulars are These Aspects brought to Light? ουν Πως και δια τινων ταυτα αναφαινεται ; Surely then, on the one hand, we reply that being The Same As-Itself, represents The Monadic and δη µεν Το ταυτον εαυτω παριστηµι την µοναδικην και Paternal Peculiarity in relation to The Nature of The One (for Parmenides demonstrates this first), πατρικην ιδιοτητα περι του φυσιν ενος (γαρ ο Παρµενιδης αποδεικνυσι τουτο πρωτιστον ) and according to which, The (Zeus) Demiurge Subsists. For which reason The One is also said to be και καθ ην ο δηµιουργος εστιν : διο το εν και λεγεται The Same As-Itself. Since on the one hand, The Others are In-Himself, according to The Supremacy ταυτον εαυτω. γαρ µεν Τα αλλα εστιν εν αυτω κατα την περιοχην of Different Causes ; whereas on the other hand, being The Same, appears to be The Sign of His Own των διαφορων αιτιων, δε το Ταυτον προφαινεται συνθηµα αυτου Proper/Paternal Hyparxis. For by being One and The Transcendent Father and Creator of Wholes, της οικειας υπαρξεως, γαρ ων Εις και εξηρηµενος πατηρ και δηµιουργος των ολων, He Establishes His Own Proper Union In-Himself. And in This One, Parmenides shows The Uniform, εστησεν την οικειαν ενωσιν εν εαυτω, και εν τωδε εν δεικνυσι το µονοειδες and That which is Allied to The Limit in an Excellent Way. While surely being The Same as-others, και το συγγενες τω περατι διαφεροντως. δε δη Το ταυτον τοις αλλοις is The Exceptional Good of Prolific Power, and of The Cause that Proceeds to All, and Pervades εστιν εξαιρετον αγαθον της γονιµου δυναµεως και της αιτιας προιουσης επι παντα και διηκουσης throughout All without impediment. For Our Lord Zeus is Present to Everything which He Produces δια παντων ακωλυτως. γαρ Παρεστι πασιν οις παραγει and is The Same in Everything which He Arranges/Adorns, by Pre-establishing, In-Himself, The και εστιν ο αυτος εν πασιν οις διακοσµει, προστησαµενος εν αυτω την 52

53 Generative Cause of Wholes. Then, if we rightly assert these things, both The Limit and The Unlimited γεννητικην αιτιαν των ολων. δη Ει ορθως λεγοµεν ταυτα, και το περας και το απειρον Subsist In-Him, in a Demiurgic/Creative/Fabricative Way. And One Aspect Subsists in The Sameness εστι εν αυτω δηµιουργικως : και το µεν εστι εν τη ταυτοτητι that is Separate from others, whereas The Other Aspect Subsists in The Power which Generates others. χωριστη των αλλων, το δε εν τη δυναµει τη γεννωση τα αλλα. For everywhere, Power is Prolific of those that are secondary, whereas The Cause/Source which Subsists γαρ Πανταχου η δυναµις εστι γονιµως των δευτερων, δε η αρχη υπαρχει according to The Limit, is The Provider of The United and Stable Underlying-Fundamental-Reality. κατα το περας χορηγος της ηνωµενης και σταθερας υποστασεως. And certainly then, The Being Other than The Others clearly shows His Undefiled Purity, Και µην και το ετερον των αλλων δηλοι την αχραντον καθαροτητα and His Trancendency which is Exempt from All Those that are secondary. For The First Intellect was και την εξηρηµενην υπεροχην των απαντων δευτερων. γαρ ο πρωτιστος νους ην also on this account Pure and Incorruptible, as Socrates says in the Cratylus (396b), surely then, Και δια τουτο καθαρος και ακηρατος, ως ο Σωκρατης λεγει εν Κρατυλω, δη because He is Established-Above All Co-ordination or Communion with sensible natures. For as One διοτι υπεριδρυτο παντα συνταξεως η κοινωνιας τα αισθητα. γαρ τις of The Gods says [Chaldean Oracle Frag 5.2], He does not incline His Power to matter, but He Subsists των θεων φησι, Ου κατακλινει εην δυναµιν εις υλην, αλλα επαρχει At-Once Exempt from All Fabrication. But since The Demiurgic Intellect receives Total Power οµου εξηρηµενως πασης δηµιουργιας. δε ο δηµιουργικος νους Παραλαβων την ολην δυναµιν and a Royal Dominion from That Source, on the one hand, He Adorns sensibles, and Gives Subsistence και την βασιλικην επικρατειαν εκειθεν µεν κοσµει τα αισθητα και υφιστησι to The Whole Corporeal Nature, whereas on the other hand, He Transcends those He generates alongτην πασιν σωµατικην φυσιν, δε υπερεχει των απογεννωµενων οµου with The Prolific Abundance and The Providential Attention of those that are secondary, and thus, τη γονιµω περιουσια και τη προνοια των δευτερων και He Abides, In-Himself, according to His Own Customary Way, just as Timaeus says (42e), through µενει εν εαυτου κατα τω ηθει τροπον, καθαπερ ο Τιµαιος λεγει, δια The Inflexible Guard which Subsists with Him, and through The Power Imparted to Him from It, την ακλιτον φρουραν την συνουσαν αυτω και την δυναµιν ενδιδοµενην εις αυτον απ αυτης that remains Uncontaminated from other Participants. Thus on the one hand, through His Never-Failing αχραντον απο των αλλων των µετεχοντων. Ουκουν µεν τη ανεκλειπτω Supply of Goods and Providential Energies, and by the generation of those that are subordinate, He is χορηγια των αγαθων και τη προνοια και ταις απογεννησεσι των καταδεεστερων εστιν The Same as them ; for He is Participated by them. And thus He Fills those he generates with His Own ο αυτος αυτοις : γαρ µετεχει υπ αυτων και πλροι εαυτου τα γεννηµατα της εαυτου Providential Care. Whereas on the other hand, through His Purity, Undefiled Power and His Inflexible προµηθειας : δε τη καθαροτητι και τη αχραντω δυναµει και ταις ακλιτοις Energies, He is Separate from Wholes, and Disjoined from Them, and is Imparticipable by The Others. ενεργειας εστιν χωριστος αφ ολων και διεστηκεν απ αυτων και εστι αµεθεκτος τοις αλλοις. And just as The First King of Intellectuals is Allotted His Non-Inclination to matter through The Guard Και ως ο πρωτιστος βασιλευς των νοερων ελαχε αυτο το αρρεπες εις την υλην δια την φρουραν which is United to Him, and through The Undefiled Monad ; and just as The Vivific Goddess Possesses συνηνωµενην αυτω και την αχραντον µοναδα, και ωσπερ η ζωογονος θεος εχει Her Stable and Inflexible Power from The Second Cause of The Guardian/Curetic Gods ; surely then την µονιµον και ακλινη δυναµιν απο της δευτερας αιτιας των φρουρητικων θεων, δη 53

54 thus also, The Demiurgic Intellect Preserves The Supremacy that is Separate/Exempt from The Others, ουτω και ο δηµιουργικος νους φρουρει την υπεροχην χωριστην των αλλων and The Union that is Separate from The Multitude through The Third Monad of The Leaders of Purity. και την ενωσιν εκβεβηκυιαν του πληθους δια την τριτην µοναδα των ηγεµονων της καθαροτητος. For on the one hand, The Cause of The Separate Providence is a Guard that is Coordinate with The γαρ µεν η αιτια της χωριστης προνοιας εστι φυλακη Συστοιχος Demiurge, who is eager to Produce Everything, and to Pervade through Everything, whereas on the δηµιουργω σπευδοντι τα παντα και διηκειν δια παντων, other hand, The Guard that is The Provider of The Stable Power is Coordinate with The Vivific Deity, δε η χορηγος της µονιµου δυναµεως ζωογονω θεοτητι who is Moved to the generation of Wholes, but The Guard that is Coordinate with The Intellect that is κινουµενη προς την απογεννησιν των ολων, δε η νω Multiplied according to The Intellections [Kronos.TT], Imparts The Undefiled Union of The πληθυοµενω κατα τας νοησεις παρεχοµενη την αχραντον ενωσιν της Conversion of All His Energies To-Himself. επιστροφης των πασων ενεργειων εις αυτον. Ocean Parmenides: Accordingly then, neither can It indeed, be Other than Itself. 146c αρα ουδ αν γε ειη ετερον εαυτου. Aristotle: Certainly not. (µεντοι ου.) Parmenides: Therefore, if It is neither Other, nor a Whole nor a Part in relation to Itself, ουν ει αυτο εστιν µητε ετερον µηθ ολον µητε µερος προς εαυτο, must It not then immediately be The Same with Itself? αναγκη αυτο ουκ ηδη ειναι ταυτον εαυτω ; Aristotle: It must. (αναγκη.) Parmenides: What follows then? Must not that which is Elsewhere than Itself, yet subsisting Itself τι δε ; αναγκη ουκ το ον ετερωθι εαυτω οντος αυτο εν in The Same, be Other than Itself, if indeed It also has a subsistence Elsewhere than Itself? εν τω αυτω ειναι ετερον εαυτου, ειπερ αυτο και εσται ετερωθι εαυτου ; Aristotle: It appears so to me at least. (δοκει εµοιγε.) Parmenides: In this manner, The One certainly has to subsist, as it appears, ουτω το εν µην εχον ον εφανη at the same time, both In-Itself and In-Another? αµα τε εν εαυτου και εν ετερω ; Aristotle: It does so appear. (γαρ εφανη.) Parmenides: Accordingly then as it is likely from this account The One will be Other than-itself. αρα, ως εοικεν, ταυτη το εν αν ειη ετερον εαυτου. Aristotle: It is likely. (εοικεν.) Parmenides: What follows then? If anything is Other than Another, 146d τι ουν ; ει τι εστιν ετερον του, will it not be Other from that which It is Other? εσται ουχ ετερον οντος ετερου ; Aristotle: Necessarily so.(αναγκη.) Parmenides: 16 Is it not the case then, that as many Beings that are Not-One, Ουκουν οσα εστιν µη εν, so many are Other than The One, and so, is not The One Other than those that are Not-One? απανθ ετερα του ενος, και το εν των µη εν ; 54

55 Aristotle: How could it not be so? (πως δ ου ;) Parmenides: Accordingly then, The One will be Other than The Others. αρα το εν αν ειη ετερον των αλλων Aristotle: It Is Other.(ετερον.) Parmenides: Observe then ; are not The Same and The Other thus in opposition to Each-other? ορα δη : ουκ τε ταυτον και το ετερον αρ εναντια αλληλοις ; Aristotle: How could they not be? (πως δ ου ;) Parmenides: Truly then, will The Same ever be in The Other, or The Other in The Same? η ουν εθελησει ταυτον ποτε ειναι εν τω ετερω η το ερτερον εν ταυτω ; Aristotle: I do not think so. (ουκ εθελησει.) Parmenides: Accordingly then, if The Other will never be in The Same, there are none of The Beings αρα ει το ετερον µηδεποτε εσται εν ταυτω, εστι ουδεν των οντων in which at any time, The Other Subsists. For if It subsisted in any Being at any time whatsoever, 146e εν ω ουδενα χρονον, το ετερον εστιν. γαρ ει ειη εν τω οντινουν, then at that time, The Other would also be in The Same. Would it not be so? τον εκεινον χρονον, το ετερον αν ειη εν ταυτω. ουχ ουτως ; Aristotle: It would be so. (ουτως.) Parmenides: But since it is never in The Same,The Other will never be in any of The Beings. δ επειδη εστιν ουδεποτε εν τω αυτω, το ετερον αν ουδεποτε ειη εν τινι των οντων. Aristotle: True. (αληθη.) Parmenides: Accordingly then, The Other will not be in Those that are Not-one, nor in The One. αρα το ετερον αν ουτ ειη εν τοις µη εν ουτε εν τω ενι. Aristotle: It will not be so. (γαρ ου ουν.) Parmenides: Accordingly then, The One, will indeed not, through The Other, αρα το εν αν γ ουκ τω ετρεω be Other from Beings which are Not-One, nor Beings which are Not-One from The One. ειη ετερα των µη εν ουδε τα µη εν του ενος. Aristotle: Indeed not.(γαρ ου.) Parmenides: Most certainly then, neither will They be Other from Each-other, γε µην ουδε αν εαυτοις ειη ετερ αλληλων since They do not Participate of The Other. µη µετεχοντα του ετερου. Aristotle: How can they? (πως γαρ ;) Parmenides: But if They are neither Other from Themselves, nor from The Other, 147 δε ει εστι µητε ετερα αυτοις µητε τω ετερω, will They not entirely escape from Being Immediately Other from Each-other? αν µη ου παντη εκφευγοι ειναι ηδη το ετερα αλληλων ; Aristotle: They will escape that. (εκφευγοι.) Parmenides: Most certainly then, neither will Beings which are Not-One Participate γε µην αλλα ουδε τα µη εν µετεχει of The One ; for if They did, They would no longer be Not-One, but in a certain way One. του ενος : γαρ αν αν ου ην µη εν αλλα πη εν Aristotle: True. (αληθη.) Parmenides: Accordingly then, Beings which are Not-One will not be Number ; αρα τα µη εν αν ουδ ειη αριθµος : for in this way, They could not wholly be, Not-One, by indeed possessing Number. γαρ ουτω αν πανταπασιν ην µη εν, γε εχοντα αριθµον Aristotle: Certainly not. γαρ ουν ου. 55

56 Parmenides: What follows then? Can Beings which are Not-One, be parts of The One? τι δε ; τα µη εν εστιν µορια του ενος ; Or would not Beings which are Not-One, according to this way, Participate of The One? η καν τα µη εν αρα ουτω µετειχε του ενος ; Aristotle: They would so Participate. (µετειχεν.) Parmenides: Accordingly then, if on the one hand, The One is Altogether One, and on the 147b αρα ει µεν το εν εστι παντη other hand, Beings Not-One are Altogether Not-One, then The One will neither be a part δε τα µη εν το εν αν ουτ ειη µοριον of Beings which are Not-One nor a Whole with respect to them, as if They were parts ; των µη εν ουτε ολον ως µοριων : nor in turn, will Beings which are Not-One be parts of The One, ουτε αυ τα µη εν µορια του ενος, nor yet Wholes, as if The One were a part. ουτε ολα ως τω ενι µοριω. Aristotle: They will not. (γαρ ου.) Parmenides: But we have certainly said that Beings which are neither Parts nor Wholes, αλλα µην εφαµεν τα µητε µορια µητε ολα nor Other from Each-other, must be The Same with Each-other. µητε ετερα αλληλων εσεσθαι ταυτα αλληλοις. Aristotle: We have said so. (γαρ εφαµεν.) Parmenides: Accordingly then, shall we affirm that since the relations of The One and αρα φωµεν προς το εν και The Not-One have to be in this way, that They are The Same? τα µη εν εχον ουτως αυτοις ειναι το αυτο ; Aristotle: We must so affirm. (φωµεν.) Parmenides: Accordingly then, The One, as it is likely, is both Other than The Others αρα το εν, ως εοικεν, εστιν τε ετερον των αλλων and Other from Itself and The Same with Them and with Itself. και εαυτου και ταυτον εκεινοις τε και εαυτω. Aristotle: I dare say that it indeed appears to be the case from this reasoning. 147c κινδυνευει γε φαινεσθαι εκ του λογου. Parmenides: Take notice then, is It also Like and Unlike Itself and The Others? Αρ ουν και οµοιοµ τε και ανοµοιον εαυτω τε και τοις αλλοις ; Aristotle: Probably. (ισως.) Parmenides: Since then, It appears to be Other than The Others, The Others will also be επειδη γουν εφανη ετερον των αλλων, ταλλα αν και ειη Other in some way than that. ετερ που εκεινου. Aristotle: What next then? (τι µην ;) Parmenides: This being the case then, will It not be Other than The Others, ουτως ουκουν ετερον των αλλων, just as The Others are also Other than That, and neither more nor less? ωσπερ ταλλα και εκεινου, και ουτε µαλλον ουτε ηττον ; Aristotle: How could It not be? (τι αν γαρ ;) Parmenides: Accordingly then, if neither more nor less, It must be Other in a Similar way. αρα ει µητε µαλλον µητε ηττον, οµοιως. Aristotle: Yes. (ναι.) 56

57 Now then, The Monad [Ocean. TT] remains, which is Arranged as The Seventh τοινυν η Λοιπον εστιν τεταγµενη εβδοµη of These Intellectual Monads, which is on the one hand, Conjoined with Them, and also Energizes των τουτων νοερων µοναδων µεν συνουσα αυταις και ενεργουσα in Conjunction with All of Them, but on the other hand, It Especially Unfolds into Light, in The µετα πασων, δε εαυτην διαφεροντως προφαινουσα εν τη Demiurgic Order. Which surely Parmenides also Produces for us, together with The Whole Demiurge, δηµιουργικη ταξει. Ην δη ο Παρµενιδης και παραγων ηµιν οµου τω ολω δηµιουργω and defines It in/by Otherness, just as surely as he defines The Undefiled Cause in/by The Demiurge. µεν αφοριζεται εν ετεροτητι, καθαπερ δη και την αχραντον αιτιαν εν τω δηµιουργω : However, he says that This Otherness Separates/Distinguishes The Demiurgic Monad Itself by Itself. δε φησι την ταυτην ετεροτητα διακρινειν την δηµιουργικην µοναδα αυτην εαυτης For we have also said before, that This Order is The Provider of Separation/Distinction to All The γαρ Και ελεγοµεν εν τοις προσθεν οτι αυτη η ταξις εστι χορηγος διακρισεως απασι τοις Intellectual Gods. Therefore, just as The Demiurge is The Same as Himself, through The Paternal νοεροις θεοις. ουν Καθαπερ ο δηµιουργος εστιν ο αυτος αυτω δια την πατρικην Union, surely then, in the same way, He is also Separate/Other/Distinct from Himself, and His ενωσιν, δη κατα τα αυτα και διακεκριται αφ εαυτου και σφετερου Father through This Otherness. Therefore, from what Source does He derive This Power, he asks? του πατρος κατα την ταυτην ετεροτητα. ουν Ποθεν αυτω καθηκειν την ταυτην δυναµιν φησι ; From being In-Himself and from being In-Another, he answers. For on the one hand, These Aspects Απο του εν αυτω και του εν αλλω, φησι. γαρ µεν Ταυτα Subsisted in a United Way in The First Father, whereas, in a Separate Way, in The Third Father. ην ηνωµενως εν τω πρωτω πατρι, δε διακεκριµενως εν τω τριτω : Therefore,The Separation/Distinction Pre-subsisted There, according to Cause, but on the other hand, ουν η διακρισις προυπηρχεν εκει κατ αιτιαν, δε It Shines-forth and Unfolds into Light The Power of Itself in The Demiurge. But concerning in what way προλαµπει και εκφαινει την δυναµιν εαυτης εν τω δηµιουργω. δε Οτι πως The Cause of Division Subsists There (in The First Father), Parmenides himself clearly shows in The η αιτια της διαιρεσεως εστιν εκει και ο Παρµενιδης δεδηλωκεν κατα την First Hypothesis (138a), when he says that everything that is In-Itself, is Two, in a certain way, and is πρωτην υποθεσιν ειπων οτι παν το εν αυτω ον δυας πως και εστι Separated from-itself. Thus, The Dyad Subsists There, in an Occult Way, whereas It Subsists Here, διακεκριται αφ εαυτου. Αλλ η δυας µεν εκει κρυφιως δε υφεστηκεν ενταυθα in a More-Clear Way, and through which surely, All The Intellectual Multitude is made Visible. For εναργεστερον, και ου δη παν το νοερων πληθος εκφαινεται. γαρ The Otherness is The Offspring of The Dyad, which is Firmly Established There. Accordingly then, Η ετεροτης εστι εκγονος της δυαδος µονιµως εστωσης εκει. τοινυν This Otherness Itself, Separates The Demiurgic Intellect from The Gods Prior to It, and It Separates The Αυτη διιστησι τον δηµιουργικον νουν των θεων προ αυτου και διακρινει τας Monads which It Contains from Each-Other. For if on the one hand, insofar as It is In-Another, µοναδας εν αυτω απ αλληλων. γαρ Ει µεν καθ οσον εστιν εν αλλω, It is United to The Intelligible of Itself, but on the other hand, insofar as It is In-Itself, It is Separated συνηνωται προς το νοητον εαυτου, δε καθ οσον εν αυτω, διεστηκεν from It, surely because It Proceeds according to Each Order of Its Own Intelligible, then it is necessary απ εκεινου, δη διοτι προεληλυθεν καθ εκατεραν ταξιν αυτος εκεινου, αναγκη that This Otherness should be in some way The Cause of Its Separation from Its Father. Therefore, All The Intellectual Monads have been brought to Light for us as Subsisting ουν Απασαι αι µοναδες αι νοεραι πεφηνασιν ηµιν υφισταµεναι 57

58 in a Coordinate Way with Each Other. Thus on the one hand, (1) The Subsistence of Being In-Another συστοιχως αλληλαις. Και µεν το εν αλλω is The Sign of The Father, while on the other hand, (2) The Subsistence of Being In-Itself, is The Sign εστι συνθηµα του πατρος, δε το εν αυτω of The First Unpolluted Monad. Then in turn, (3) The Subsistence of Being In-Motion, is The Sign of της πρωτιστος αχραντου µοναδος : δε αυ η κινησις The Vivific Goodness ; whereas (4) The Subsistence of Being Stabile/Immobile/Permanent, is The Sign της ζωογονου αγαθοτητος, και η στασις of The Inflexible Power Conjoined with Motion. Furthermore, on the one hand, (5) The Subsistence of της ακλιτου δυναµεως συνεζευγµενης ταυτη : και µεν το Being The Same both with-itself and with-another, is The Sign of The Demiurgic Peculiarity ; whereas ταυτον τε το προς αυτο και το προς αλλο, της δηµιουργικης ιδιοτητος, on the other hand, (6) The Subsistence of Being Other than-others, is The Sign of The Guard about δε το ετερον των αλλων της φρουρας περι The Demiurge. Then, in the last place, (7) The Subsistence of Being Other than-itself, is The Sign of τον δηµιουργον : δε εφ απασι το ετερον εαυτου The Seventh Intellectual Monad, which on the one hand, Subsists in an Occult Way in The First Father της εβδοµης νοερας µοναδας, η µεν κρυφιως εν τω πρωτω πατρι and according to Cause, whereas on the other hand, It is Allotted Its Subsistence in a More-Clear-Way και κατ αιτιαν, δε ελαχε την υποστασιν εναργεστερον in The Demiurge. εν τω δηµιουργω. And it appears to me, that by dividing These Signs of Fabrication, Parmenides has also Και δοκει µοι δια διελων ταυτα τα συνθηµατα της δηµιουργιας ο Παρµενιδης και unfolded into Light in The Middles Themselves, The Peculiarities of both The Undefiled and The εκφηναι εν µεσοις αυτοις τας ιδιοτητας τε της αχραντου και της Dividing Monad, insofar as They are also Comprehended in a certain way in The One Fabrication. For διαιρετικης µοναδος, καθοσον αυται και περιεχονται πως εν τη µια δηµιουργια. γαρ on the one hand, he shows in the first of the conclusions, that The One is The Same as-itself, whereas µεν αποδεικνυσι Πρωτιστον των συµπερασµατων, οτι το εν ταυτον εαυτω, δε in the second, he shows that It is Other than-itself, and in the third, that It is Other than-the Others ; δευτερον οτι ετερον εαυτου, και τριτον οτι ετερον των αλλων, but in the fourth, that It is The Same as-the Others ; by Co-Arranging, on the one hand, The Dividing δε τεταρτον οτι ταυτον τοις αλλοις, συνταττων µεν την διαιρετικην Power with The Paternal Union ; and on the other hand, by Inter-weaving Their Own Providential Cause δυναµιν τη πατρικη τη ενωσει, δε συµπλεκων αυτων την προνοητικην αιτιαν with Their Supremacy that is Separate from those that are secondary. For it is necessary on the one hand, τη υπεροχη χωριστη των δευτερων. γαρ ει µεν that The Union should Subsist Prior to The Separation in The Gods, while on the other hand, The Purity την ενωσιν προυπαρχον της διακρισεως εν τοις θεοις, δε της καθαροτητα that is Unmingled with those that are secondary, should Subsist Prior to Their Providential Inspection of την αµιγη των δευτερων προνοιας προς them ; and through which Inspection, by thus Being Present to all, They are Everywhere, and by being αυτα, και δι ων οντες παροντες πασι οντες πανταχου και εισι Nowhere They are Exempt from everything and are not any one of all those that are generated. ουδαµου εξηρηνται παντων και εισι ουδεν τα παντα των απογεννωµενων. The End of Book 5 of The Theology of Plato 58

59 Book 6 Chapter 14 of The Theology of Plato, Taylor/Bude The Assimilative and Leading/Super-Kosmic Order of Gods The Summit/Hyparxis/Unity of The Genera that is Partible and of those that energize in a partible way Parmenides: But we have certainly said that Beings which are neither Parts nor Wholes, (147b) αλλα µην εφαµεν τα µητε µορια µητε ολα nor Other from Each-other, must be The Same with Each-other. µητε ετερα αλληλων εσεσθαι ταυτα αλληλοις. Aristotle: We have said so. (γαρ εφαµεν.) Parmenides: Accordingly then, shall we affirm that since the relations of The One and αρα φωµεν προς το εν και The Not-One have to be in this way, that They are The Same? τα µη εν εχον ουτως αυτοις ειναι το αυτο ; Aristotle: We must so affirm. (φωµεν.) Parmenides: Accordingly then, The One, as it is likely, is both Other than The Others αρα το εν, ως εοικεν, εστιν τε ετερον των αλλων and Other from Itself and The Same with Them and with Itself. και εαυτου και ταυτον εκεινοις τε και εαυτω. Aristotle: I dare say that it indeed appears to be the case from this reasoning. 147c κινδυνευει γε φαινεσθαι εκ του λογου. Parmenides: Take notice then, is It also Like and Unlike Itself and The Others? Αρ ουν και οµοιοµ τε και ανοµοιον εαυτω τε και τοις αλλοις ; Aristotle: Probably. (ισως.) Parmenides: Since then, It appears to be Other than The Others, The Others will also be επειδη γουν εφανη ετερον των αλλων, ταλλα αν και ειη Other in some way than that. ετερ που εκεινου. Aristotle: What next then? (τι µην ;) Parmenides: This being the case then, will It not be Other than The Others, ουτως ουκουν ετερον των αλλων, just as The Others are also Other than That, and neither more nor less? ωσπερ ταλλα και εκεινου, και ουτε µαλλον ουτε ηττον ; Aristotle: How could It not be? (τι αν γαρ ;) Parmenides: Accordingly then, if neither more nor less, It must be Other in a Similar way. αρα ει µητε µαλλον µητε ηττον, οµοιως. Aristotle: Yes. (ναι.) Parmenides: Is it not the case then, that in as much as The One happens to be affected ουκουν η ειναι πεπονθεν in a Another way than Other Beings, and The Others are affected in a similar way in relation to ετερον των αλλων και ταλλα ωσαυτως The One, to this degree, The One will also happen to be affected The Same both in relation to εκεινου ταυτη αν ειεν πεπονθοτα ταυτον τε εν The Others and The Others in relation to The One? 147d τοις αλλοις και ταλλα τω ενι. Aristotle: What do you mean? (πως λεγεις ;) Parmenides: The following : Do you not call every Name, The Name of something? ωδε. ουκ καλεις εκαστον των ονοµατων επι τινι ; 59

60 Aristotle: I do at least. (εγωγε.) Parmenides: What follows then? You can pronounce The Same Name often or once? τι ουν ; αν ειποις το αυτο ονοµα πλεονακις η απαξ ; Aristotle: I can at least. (εγωγε.) Parmenides: Therefore, whenever you may, on the one hand, enunciate that name once, ουν ποτερον εαν µεν ειπης απαξ do you apply it to That to which the name belongs : but on the other hand, if often, not That? προσαγορευεις ουπερ τουνοµα εστι, δε εαν πολλακις, ουκ εκεινο ; Or rather, must you, indeed, always mean the same name whether you utter it once or often? η αναγκη πολλη αει λεγειν ταυτον ονοµα σε φθεγξη ταυτον εαντε απαξ εαντε πολλακις ; Aristotle: What follows then? (τι µην ;) Parmenides: Is it not the case then, that a Different name also belongs to something in particular? ουκουν το ετερον ονοµα και εστιν επι τινι. Aristotle: Entirely so. (πανυ γε.) Parmenides: Accordingly then, when you utter it, whether once or often, 147e αρα οταν φθεηηη αυτο, εαντε απαξ εαντε πολλακις, you do not apply this name to any other, nor do you denominate any other thing, ουκ ονοµαζεις επ αλλω ουδε αλλο τι than that to which this name belongs. η εκεινο ουπερ ονοµα ην. Aristotle: Necessarily so. (αναγκη.) Parmenides: Certainly when we say, on the one hand, that Others are Other from The One, δη οταν λεγωνεν µεν οτι ταλλα ετερον του ενος, and on the other hand, that The One is Other than The Others, though saying Other twice, δε το εν ετερον των αλλων, ειποντες το ετερον δις we still signify nothing else, but that nature of which This is Always The Same Name. µαλλον λεγοµεν ουδεν τι επ αλλη, αλλ τη φυσει ησπερ επ εκεινη ην αει αυτο τουνοµα. Aristotle: Entirely so. (πανυ µεν ουν.) Parmenides: Accordingly then, in as much as The One be Other than The Others, 148 αρα η το εν ετερον των αλλων and The Others than The One, in consequence of having undergone The Same Difference, και ταλλα του ενος, κατ πεπονθεναι το αυτο ετερον The One will not undergo that which is Other from Others, but The Same as The Others. το εν αν ουκ πεπονθος ειη αλλο αλλα το αυτο τοις αλλοις : But is not that which undergoes The Same, in a certain way Like? δε ουχι το πεπονθος ταυτον που οµοιον ; Aristotle: Yes. (ναι.) Parmenides: Surely then, in as much as The One has undergone being Other than The Others, then δη η το εν πεπονθεν ειναι ετερον των αλλων everything will be Similar to everything to the same degree ; for everything is Other than everything. απαν αν ειη οµοιον απασιν αυτο τουτο ; γαρ απαν εστιν ετερον απαντων. Aristotle: It appears to be so. (εοικεν.) Parmenides: 17 But certainly, The Like is indeed opposed to The Unlike. Αλλα δη το οµοιον γε εναντιον τω ανοµοιω. Aristotle: Yes. (ναι.) Parmenides: Is it not also the case that The Other is opposed to The Same? ουκουν και το ετερον τω ταυτω. Aristotle: And this also. και τουτο. 60

61 Parmenides: But certainly this was indeed also shown ; that in an according manner, αλλα µην τουτο γ και εφανη ως αρα The One is The Same as Others. το εν ταυτον τοις αλλοις. Aristotle: It was so shown. (γαρ εφανη.) Parmenides: But to be The Same with the others is indeed the opposite affection 148b δε ειναι το ταυτον τοις αλλοις εστι γε τουναντιον παθος to being Other than The Others. ειναι τω ετερον των αλλων. Aristotle: Entirely so. (πανυ γε.) Parmenides: Most certainly, in so far as The One was Other, It was shown to be Like. γε µην η ετερον, εφανη οµοιον. Aristotle: Yes. (ναι.) Parmenides: Accordingly then, in so far as It is The Same, It will be Unlike, αρα η ταυτον εσται ανοµοιον on account of undergoing an affection opposed to That which makes It Like. κατα παθει παθος τουναντιον τω οµοιουντι. But on the other hand, The Other in some way made It Like? δε το ετερον που ωµοιου ; Aristotle: Yes. (ναι.) Parmenides: Accordingly then, The Same will make It Unlike ; αρα το ταυτον ανοµοιωσει, otherwise The Same will not be opposed to The Other. η ουκ εσται εναντιον τω ετερω. Aristotle: So it appears. (εοικεν.) Parmenides: Accordingly then, The One will be both Like and Unlike as The Others ; on the one hand, 148c αρα το εν εσται οµοιον και ανοµοιον τοις αλλοις, µεν in so far as It is Other, It will be Like ; but on the other hand, in so far as Same, It will be Unlike. η ετερον, οµοιον, δε η ταυτον, ανοµοιον. Aristotle: As it appears, and according to this account, the case is so indeed. ως εοικεν, και γαρ τοιουτον λογον, εχει ουν δη. Parmenides: The One also has to be in the following way. γαρ και εχει τονδε. Aristotle: In what way? τινα ; Parmenides: In so far as It undergoes Being The Same, It does not undergo alteration ; η πεπονθε ταυτον, µη πεπονθεναι αλλοιον, but by not undergoing alteration, It cannot be Unlike ; then, by not being Unlike, δε µη πεπονθος αλλοιον µη ανοµοιον, δε µη ανοµοιον It will be Like ; but in so far as it undergoes being different It will undergo alteration, ειναι οµοιον : δ η πεπονθεν αλλο αλλοιον, then having undergone alteration It will be Unlike. δε ον αλλοιον ειναι ανοµοιον. Aristotle: You speak the truth. (λεγεις αληθη.) Parmenides: Thus, since The One Being is both The Same-as and Other-than The Others, αρα οτι το εν ον εστι τε ταυτον και ετερον τοις αλλοις, according to both and according to each of these, It will be both Like and Unlike The Others. 148d κατ αµφοτερα και καθ εκατερον, αν ειη τε οµοιον και ανοµοιον τοις αλλοις. Aristotle: Entirely so. (πανυ γε.) 61

62 Parmenides: And in a similar manner, is this not the case, in relation To-Itself, και ωσαυτως ουκουν εαυτω since indeed it was shown to be both Other-than Itself and The Same as-itself ; επειπερ εφανη τε ετερον εαυτου και ταυτον εαυτω, according to both and according to each case, it will appear to be Like and Unlike? κατ αµφοτερα και κατα εκατερον φανησεται οµοιον τε και ανοµοιον ; Aristotle: Necessarily so. αναγκη. Surely then, what are The Peculiarities of This Order of The Gods who are Celebrated δη ουν Τινα τα ιδια της ταυτης ταξεως υµνηµενης as The Leading/Ruling Order, by some, but as The Assimilative Order, by other descriptive accounts? της ηγεµονικης υπ αλλων, δε αφοµοιωτικης υπο των αποδεδειγµενης λογων ; Surely then on the one hand, All That which is Assimilative, Imparts The Participation of Likeness and δη µεν Παν το αφοµοιωτικον ενδιδωσι µετουσιαν οµοιοτητος και The Communion with The Paradigms to all those that are Assimilated by It, whereas on the other hand, της κοινωνιας προς τα παραδειγµατα πασης τοις απεικονιζοµενοις υφ εαυτου, δε It Produces and Commingles The Unlike/Dissimilar together with The Like/Similar ; since The Genus παραγει και συµµιγνυσιν το ανοµοιον οµου και τω οµοιω, επειδη το γενος of Likeness is not Naturally-adapted to be present in images Unmixed and Separate from Its Contrary. της οµοιοτητος ου πεφυκε παρειναι ταις εικοσιν αµιγες χωρις του εναντιου. So then, if This Order of Gods also readily Assimilates sensibles to Intellectuals, and Produces all Those τοινυν Ει η ταξις των θεων και ηδε απεικαζει τα αισθητα τοις νοεροις και παραγει παντα τα posterior to Itself according to The Imitation of Their Causes, surely then It is The First-Effective µεθ εαυτην κατα την µινησιν προς τα αιτια, δηπου εστιν πρωτουργος Cause of Likeness to Those posterior to Itself, whereas if It is The Cause of This Likeness, then αιτια οµοιοτητος τοις µεθ εαυτην : δε ει ταυτης, It is also The Cause of The Unlikeness which is Coordinate with The Likeness. For it is Necessary that 1256 και της ανοµοιοτητος συστοιχου τη οµοιοτητι : γαρ αναγκη all those which Participate of The Like, must also Participate of The Unlike. And on the one hand, παντα τα µετεχοντα του οµοιου, και µεταλαγχανειν του ανοµοιου. Και µεν This Order of Gods Imparts The Like in a greater degree than The Unlike to Those of Their Progeny διδωσι το οµοιον µειζονως του ανοµοιου τοις των απογεννωµενων that are more Nearer to Their Causes ; whereas on the other hand, It Gives-Subsistence to The Essential προσεχεστεροις των αρχων δε υφιστησιν την ουσιαν according to The Unlikeness rather than to The Likeness to those that proceed farther from their Causes. κατα την ανοµοιοτητα µαλλον η την οµοιοτητα τοις προιουσι πορρωτερον. For generally, on the one hand, Likeness will have In-Itself an Underlying-Reality that is analogous to γαρ Ολως µεν η οµοιοτης εξει εν αυτη την υποστασιν αναλογον The Paternal Causes, and to Those that are Convertive to Their Causes, whereas on the other hand, The τοις πατρικοις αιτιοις και τοις επιστρεπτικοις προς τας αρχας, δε Underlying-Reality of Unlikeness is analogous to The Prolific Causes, and to Those that Preside-over η ανοµοιοτης τοις γινιµοις και προισταµενοις Multitude and Division. For Likeness on the one hand, Proceeds analogous to The Intelligible Limit, πληθους και διαιρεσεως : και η µεν προεληλυθεν αναλογον τω νοητω περατι, but Unlikeness, to The Intelligible Unlimited. And hence, Likeness is on the one hand, Collective, δε η τη απειρια. και ιο η οµοιοτης µεν συναγωγος whereas on the other hand, Unlikeness is Separative of The Processions. δε η οµοιοτης διακριτικη των προιοντων. 62

63 Since Every Divine Nature Begins Its Own Energy from Itself, and although Its Energy Επει παν το θειον αρχεται της ενεργειας αφ εαυτου, καν ενεργη is Directed to those that are secondary, It also Imparts Its Own Peculiarity to those that are subordinate, προς τα δευτερα και µεταδιδω της οικειας ιδιοτητος τοις καταδεεστεροις nevertheless, It Establishes and Defines Itself according to That Energy that Subsists Prior to the others. δε ιστησι και αφοριζει αυτο κατ εκεινην προ των αλλων, And without a doubt, That which Provides the others with The Participation of The Like and The Unlike και δηπου το χορηγουν τοις αλλοις την µεθεξιν του οµοιου και ανοµοιου From-Itself, will entirely Possess In-Itself, This Likeness and Unlikeness, and is also Mixed-together προς εαυτο παντως εξει εαυτω τουτο το οµοιον και το ανοµοιον, και εστι συµµικτον from Both, although Here on the one hand, The Likeness is being advanced/emitted to a greater degree, απ αµφοιν, ει και ωδι µεν την οµοιοτητα προβεβληµενον µαλλον, while There, on the other hand, The Unlikeness. For The Generative Causes are United to The ωδι δε την ανοµοιοτητα. γαρ τα γεννητικα Συνηνωται τοις Paternal Causes, and The Un-touched Causes are United to Those that hasten to proceed to everything. πατρικοις και τα αχραντα τοις σπευδουσι προιεναι επι παν. Likewise, The Twofold Co-ordinations of The Divine Genera, are Inter-woven with Each-other, and και <αι> διτται συστοιχιαι των θειων γενων συµπλεκονται αλληλοις και Energize Together-with Each-other, and Subsist In-Each-Other. Accordingly then, The Genus of ενεργουσι µετ αλληλων και υφεστηκασι εν αλληλοις. αρα Το γενος Ruling/Leading Gods is Like and Unlike to-itself, and to-the-others. Thus on the one hand, by being ηγεµονικον των θεων εστι οµοιον και ανοµοιον εαυτω τε και τοις αλλοις. Αλλ µεν υπαρχον Like and Unlike to-itself, It both Conjoins and also Separates Itself from Its Causes, by Preserving οµοιον και ανοµοιον εαυτω και συναπτει και διακρινει εαυτο ταις αρχαις, φυλαττον The Proper Boundaries of The Procession. Whereas on the other hand, That which is Like and Unlike τους οικειας ορους της προοδου : δε οµοιον και ανοµοιον the others, both Converts and Conjoins the others to Itself, and also Separates them from Itself. τοις αλλοις, και επιστρεφει και συναγει τα αλλα εις αυτο και διιστησι αφ εαυτου. Thus on the one hand, such are The Peculiarities of These Gods. But on the other hand, ουν µεν Τοιαυται αι ιδιοτητες τουτων των θεων. δε that The Like and The Unlike also Proceed from The Demiurgic Monad, and that The Signs which Οτι ταυτα και απο της δηµιουργικης µοναδος και των συνθηµατων Pre-subsist There, also Proceed into This Order, Parmenides sufficiently demonstrates to us. προυπαρχοντων εκει και προεισιν εις τηνδε την ταξιν, ο Παρµενιδης ικανως αποδεικνυσι ηµιν. For just as he says, that The Demiurgic Same and Other are The Pre-Subsisting Causes of The γαρ ως αυτος φησιν, Το δηµιουργικον το ταυτον και το ετερον προεστηκεν αιτιον της Likeness and Unlikeness in This Order. Then, seeing that if This Order of Gods is also The Summit οµοιοτητος και ανοµοιοτητος ενταυθα. δε Επειδη ει η ταξις των θεων εστιν ηδε ακροτης of The Genera that is Partible, and of those that energize in a partible way, then, It has a Total των γενων µερικων και ενεργουντων µεριστως, αλλ εχει ολικην Superiority with respect to them ; and in order that by being in Continuity/Conjunction with The Total την υπεροχην προς αυτα, και ινα η συνεχης τοις ολικοις Orders of The Gods, Their Procession may not be allotted Its generation in a separate way, from διακοσµοις των θεων, τουτων η προοδος ουκ ελαχεν την απογεννησιν διακεκριµενως των divided causes, but that Each of the opposites, as it were, may Proceed from The Whole Demiurge. διηρηµενων αιτιων, αλλ εκατερον των αντικειµενων οιον προεισιν αφ του ολου δηµιουργου. And since The Like Subsists from The Same and The Other, whereas The Unlike receives Its Subsistence Και γαρ το οµοιον εκ του ταυτου και ετερου και το ανοµοιον δεχεται την υποστασιν 63

64 from both ; and surely then in this way, Each Participates of The Whole Demiurgic Monad ; which is απ αµφοιν, και δη ουτω εκατερον µετεχει της ολης του δηµιουργου µοναδος : ο εστιν surely an indication, of The Total Hyparxis, that also refers to The Quality/Nature of each of The Parts, δη γνωρισµα της ολικης υπαρξεως, το και αναφερεσθαι το ποιουν εκαστον των µερων as if they were Different to The Whole. οιον διαφεροντων εις ολον. So then, both Sameness and Otherness generate Likeness ; but The One Generates δ ουν και η ταυτοτης και η ετεροτης Γεννα την οµοιοτητα, η µεν in a Paternal Way, and The Other Generates in an Untouched Way ; and The One in a Generative Way, πατρικως, η δε αχραντως, και η µεν γεννητικως, but the other, in a Separative Way ; and in turn, Each One gives Subsistence to Unlikeness in a way that ηε δε διακριτικως : και παλιν εκατερα υφιστησιν την ανοµοιοτητα οικ is Appropriate to Itself. And surely then in this way, The Genera of The Assimilative Gods are Varied, ειως εαυτη. Και δη ουτω τα γενη των αφοιωτικων θεων ποικιλλεται, by Subsisting as The Paternal, Generative and Collective Causes of Wholes. For They are Allotted Their υφισταµενα πατρικα και γεννητικα και συναγωγα των ολων. γαρ ελαχεν την Evolution into Light, by being Doubled according to Their Pre-Subsistent Causes. And The Demiurgic εκφανσιν διπλασιαζοµενα Κατα τας προυπαρχουσας αιτιας, και η δηµιουργικη Dyad Energizes in regards to Each of The Causes that Pre-Subsist in Itself, and makes The Procession δυας ενεργουσα εις εκαστον τωναιτιων προεστηκοτων εν αυτη ποιει την προοδον from Each One into those that are secondary. And on the one hand, The Whole Collections are Dyadic, αφ εκαστου εις τα δευτερα : και µεν τα ολα συµπερασµατα δυαδικα, whereas on the other hand, They are Comprehended, by The Demiurgic Tetrad, within Pre-arranged δε περιλαµβανεται υπο της δηµιουργικης τετραδος εν προτεταγµενοις Boundaries, whereas The Multitude of The Assimilative Processions, is Convolved into Union, by The τοις οροις, και το πληθος των αφοµοιωτικων προοδων συνελισσεται εις ενωσιν τη Simplicity of The Intellectual Genera. And on the one hand, Each of The Processions has One Aspect απλοτητι των νοερων γενων. Και µεν εκαστον των προιοντων εχει την προοδον that is Supernatural and Unknown to the many, but on the other hand, another one that is visible and υπερφυα και αγνωστον τοις πολλοις, δε την εµφανη και familiar to all. Thus on the one hand, I mean for example, that insofar as The Like Subsists from γνωριµον πασι. δε µεν Λεγε οιον το οµοιον υφισταµενον απο Otherness, It thus has Its Procession from There, that is difficult to be known ; whereas insofar as της ετεροτητος εχει την παροδον εκειθεν δυσεπινοητον, δε It Proceeds from Sameness, It Brings-Forth into Light The Manifest Reason of Its Cause. Whereas on προιον απο της ταυτοτητος προισταται τον καταφανη λογον της αιτιας : the other hand, The Unlikeness has Otherness as The Manifest Cause of Its Proper Hyparxis ; whereas δε η ανοµοιοτης εχει την ετεροτητα καταδηλον αρχην της οικειας υπαρξεως, δε The Sameness, has for Its Cause, That which is difficult to be known. Surely then, for which reason, την ταυτοτητα δυσεπιγνωστον. δη ιο Parmenides also begins from those matters that are unknown to the many, but are alone visible to Artistic ο Παρµενιδης και αρξαµενος απο των αγνωστων τοις πολλοις, δε µονη καταφανων Knowledge and to Intellect, and ends in matters that are familiar and can be spoken by all ; and since επιστηµη και νω εις τα γνωριµα και ρητα πασιν : και επει The Ineffable Precedes the effable, among The Gods Themselves, and The Dormant/Potential and το αρρητον προηγειται του ρητου παρ τοις θεοις αυτοις και ο λανθανων και Unknown Mode of Their Subsistence, Precedes that which is known according to Procession. αγνωστος τροπος αυτων της υποστασεως του γνωστου κατα την προοδον. 64

65 Book 6, Chapter 24 Taylor/Bude The Unpolluted (Un-Touched) Liberated Super-Kosmic and En-Kosmic/Heavenly/Middle Order of Gods Parmenides: What follows then? Consider how The One Subsists in respect to making Contact, Τι δη δε ; σκοπει, πως το εν εχει περι απεσθαι according to Itself and to The Others, and then to making no-contact. περι του αυτου και των αλλων και του µη απεσθαι. Aristotle: I so consider. (σκοπω.) Parmenides: For The One Being was shown to be in a certain respect in The Whole of-itself. γαρ το εν ον εφανη που εν ολω εαυτω. Aristotle: Rightly so. (ορθως.) Parmenides: Is it not the case then, that The One is also in The Others? ουκουν το εν και εν τοις αλλοις ; Aristotle: Yes. (ναι.) Parmenides: Then on the one hand, in so far as The One is in The Others, It will Contact The Others ; 148e αρα µεν η εν τοις αλλοις, αν απτοιτο των αλλων : but on the other hand, insofar as It is In-Itself, first, It will be kept from Contacting The Others, δε η αυτο εν εαυτω, µεν απειργοιτο απτεσθαι των αλλων, but then, It will make Contact with Itself by Subsisting in Itself. δε αυτο αν απτοιτο αυτου ον εν εαυτω. Aristotle: So it appears. (φαινεται.) Parmenides: In this way, on the one hand, The One will indeed both Contact Itself and The Others. ουτω µεν το εν αν δη τε απτοιτο αυτου και των αλλων. Aristotle: It will make contact. (απτοιτο.) Parmenides: But what about the following case? Must not everything which is about to δε τι τηδε ; δει ου παν το µελλον make contact with anything, accordingly be situated next to that which it is about to contact αψεσθαι τινος αρ κεισθαι εφεξης εκεινω ου µελλει απτεσθαι, and fill that same place, which ; will lie within that other, so as to make contact with it? κατεχον την ταυτην εδραν η αν κεηται µετ εκεινην η, η απτεσθαι ; Aristotle: It must. (αναγκη.) Parmenides: Accordingly, if The One Itself were also about to Contact Itself, must it be situated αρα ει το εν αυτο και µελλει αψεσθαι αυτου, δει κεισθαι Immediately (Without-Intermediary) after Itself, Filling That Neighboring Place, That In-which, It Is. ευθυς µεθ εαυτο, κατεχον εκεινης χωραν την εχοµενην εν η αυτο εστιν. Aristotle: It must do so. (γαρ δει ουν.) Parmenides: Is this not the case then, that if on the one hand, The One Being were made Two ; 149 ουκουν µεν το εν ον ποιησειεν δυο these Two could also be in two places at the same time ; but on the other hand, as long as, and ταυτα αν και γενοιτο εν δυοιν χωραιν αµα : δ εως inasmuch as It Is One, it will not be the case? η εν εθελησει ουκ ; Aristotle: It will not do so. (γαρ ου ουν.) Parmenides: Accordingly then, The Same Necessity pertains to The One ; αρα η αυτη αναγκη τω ενι neither to be Two, nor for It to make Contact with-itself. µητε ειναι δυο µητε αυτου απτεσθαι αυτω. 65

66 Aristotle: The same. (η αυτη.) Parmenides: But certainly, neither will it Contact Other Beings. αλλ µην ουδε αψεται των αλλων Aristotle: Why then? (τι δη ;) Parmenides: Since we said that, that which is about to make Contact, must be Separate from that, οτι, φαµεν, το µελλον αψεσθαι δει ειναι χωρις εκεινω being next to that which it is about to contact ; but that there must be no third term between them. ον εφεξης ου µελλει αψεσθαι, δε ειναι µηδεν τριτον εν µεσω αυτων. Aristotle: True. (αληθη.) Parmenides: Accordingly then, two terms are necessary at the very least, αρα δυο ειναι δει το ολιγιστον if contact is about to be made. ει αψις µελλει ειναι. Aristotle: It is necessary. (δει.) Parmenides: But if on the one hand, a third term is added after the two terms, these will then be 149b δε εαν µεν τριτον προσγενηται εξης τοιν δυοιν, αυτα εσται µεν three, but the contacts will be two. τρια, δε αι αψεις δυο. Aristotle: Yes. (ναι.) Parmenides: And surely in this way, whenever one term is added, one contact is also added, και δη ουτω συµβαινει ενος προσγιγνοµενου µια αψις και προσγιγνεται, and the multitude of all the contacts will always be one less than the number of terms. και του πληθους πας τας αψεις αει ειναι µια ελαττους η των αριθµων. For every succeeding number of terms exceeds the multitude of all contacts, just as much as, γαρ ο επειτα αριθµος ω πλεονεκτει το πλειω πασων των αψεων τω ισω the multitude (1) of their contact was exceeded by the number of the first two terms. Thus for the τουτω των αψεων ειναι επλεονεκτησε εις τον αριθµον τα πρωτα δυο. ηδη γαρ το rest, one term is added to both the number of terms and at the same time one to the contacts. 149c λοιπον εν προσγιγνεται τε τω αριθµω και αµα µια αψις ταις αψεσιν. Aristotle: Rightly so. (ορθως.) Parmenides: Accordingly then, whatsoever number the Beings (terms) Themselves possess, αρα οσα τον αριθµον τα οντα αυτων εστι the Contacts will always be less, by one. αι αψεις αει εισιν ελαττους µια. Aristotle: True. (αληθη.) Parmenides: Then, if it is indeed one (1) alone, but is not two, there can be no contact. δε ει εστι γε εν µονον, δε εστιν µη δυας, αν ειη ουκ αψις. Aristotle: How could there be? (πως γαρ ;) Parmenides: Have we not said that those that are other than The One ουκουν, φαµεν, τα αλλα του ενος are neither one, nor participate of it, if indeed they are other? εστιν ουτε εν ουτε µετεχει αυτου, ειπερ εστιν αλλα. Aristotle: Neither. (γαρ ου.) Parmenides: Accordingly then,the One is not number embedded in the others, αρα ουκ αριθµος ενεστιν εν τοις αλλοις, since The One is not contained in them. ενος µη ενοντος εν αυτοις. Aristotle: How could it? πως γαρ ; 66

67 Parmenides: Accordingly then, the others are neither one, nor two, 149d αρα τα αλλα εστι ουτ εν ουτε δυο nor have they the name of any another number. ουτε εχοντα ονοµα ουδεν αλλου αριθµου. Aristotle: They have not. (ου.) Parmenides: Accordingly then The One is One, Alone, and will not be two. αρα το εν εστιν εν µονον, και αν ουκ ειη δυας. Aristotle: It will not, as it appears. (ου φαινεται.) Parmenides: Accordingly then, there is no contact ; two having no subsistence. αρα εστι ουκ αψις δυοιν µη οντοιν. Aristotle: There is not. (εστιν ουκ.) Parmenides: Accordingly then, The One will neither make-contact with The Other Beings, αρα το εν ουτ απτεται των αλλων nor will the others make-contact with The One, if indeed there is no Contact. ουτε τα αλλα του ενος, επειπερ εστιν ουκ αψις. Aristotle: Certainly not. (γαρ ουν ου.) Parmenides: Certainly in this way, according to all these arguments, The One will both Contact δη ουτω κατα παντα ταυτα το εν τε απτεται and not-contact Others Beings and Itself. και ουχ απτεται των αλλων και εαυτου. Aristotle: So it appears. (εοικεν.) Now then, it remains to show, that the Parmenides is a witness of The Doctrine τοινυν Λοιπον τον Παρµενιδην επιµαρτυρασθαι της διδασκαλιας concerning These (Unpolluted) Gods. And since Plato most clearly delivers Their Singular Peculiarity περι τουτων των θεων : και γαρ ο Πλατων σαφεστατα παραδεδωκεν αυτων την µιαν ιδιοτητα in that dialogue. εν εκεινω. For after The Procession of The Assimilative Orders (in which The Like and γαρ Μετα την προοδον των αφοµοιωτικων διακοσµων, εν οις το οµοιον και The Unlike, Shine forth into Light from The Intellectual Sameness and Otherness, at one time indeed ανοµοιον εκφαινοµενα απο της νοερας ταυτοτητος και ετεροτητος, ποτε according to analogy, but at another time, according to the generation which is exceptionally Other κατ αναλογιαν, δε ποτε κατα την γενεσιν εξηλλαγµενην and difficult to be surveyed) he shows that The One makes Contact and does not-make Contact, both και δυσθεωρητον, δεικνυται το εν απτοµενον <και µη απτοµενον> και in relation to Itself and The Others. For All The Divine Genera Double Their Own Energies after εαυτου και των αλλων. γαρ Απαντα τα θεια γενη διπλασιαζει εαυτων τας ενεργειας µετα The Demiurgic Monad. And since They are Naturally-adapted to Energize both towards Themselves, την δηµιουργικην µοναδα : και γαρ πεφυκεν ενεργειν προς αυτα and towards The Others that are posterior to Themselves, by Rejoicing in Processions, and by Being και προς τα αλλα τα µεθ εαυτα, χαιροντα προοδοις και Subservient to The Providence of those that are secondary, by The Will of Their Father, and by Their υπηρετουντα τη προνοια των δευτερων, τη βουλησει του πατρος και την Calling-forth of His Super-natural, Impartible and All Perfect Production, and by Conducting Its προκαλουµενα αυτου υπερφυα και αµεριστον και παντελη ποιησιν και επο Streams to those that are secondary. Surely then, how does This Contact and Division with those that χετευοντα τοις δευτεροις. δη ουν πως το Τουτο της αφης και διαιρεσεως της προς τα 67

68 are subordinate not represent to us Their Unpolluted Peculiarity that is Prior to all of the others? For καταδεεστερα ουχι παριστησιν ηµιν την απολυτον ιδιοτητα προ απαντων των αλλων ; γαρ on the one hand, to make-contact, is an indication of Their Kinship/Relationship/Alliance with us, and µεν Το απτεσθαι ην της συγγενειας προς ηµας και of Their Co-Arranged Providence. Then in turn, on the other hand, not making-contact, indicates 1257 της συντεταγµενης προνοιας, αυ δε µη απτεσθαι Their Transcendent-Exemption and Separation from Kosmic natures. So surely then, in what has been της εξηρηµενης υπεροξης και χωριστης απ αυτων. και γουν εν τοις said before, we have demonstrated that such a Nature pertains to The Genus of The Unpolluted Gods, εµπροσθεν ηµεις εδεικνυµεν Τοιουτον το γενος των απολυτων θεων, who are on the one hand, at the same time in Contact with Heavenly Natures, by being Expanded Above µεν οµου συναφες προς τους ουρανιους υπερηπλωµενον Kosmic natures, while on the other hand, at the same time, also Proceed to all Kosmic natures in an αυτων, δε οµου και προιον επι παντα Un-restrained/Never-failing Way. And on this account we have placed The Fates (Klotho-Atropos-Lachesis) ασχετως. Και δια ταυτα και ετιθεµεθα τας Μοιρας in The Super-Kosmic (and En-Kosmic) Order. For Socrates says that They Touch The Circulations; and υπερουρανιους : γαρ ο Σωκρατης ελεγε απτεσθαι των περιφορων : και in the Cratylus he asserts that The En-Kosmic Kore (Persephone) who by Associating with Pluton, and εν Κρατυλω ετιθετο την εγκοσµιον Κορην συνουσαν τω Πλουτωνι και by Administering The Whole of Generation, comes into Contact with a mutable/motive essence, and that επιτροπευουσαν την πασαν γενεσιν απτεσθαι της φεροµενης, και through this Contact she is called Pherephatta (in touch with those that are in motion). Furthermore, δια την ταυτην επαφην κληθηναι Φερρεφατταν. ετι he also teaches us in the Phaedo (65b) in regards to this subject, what kind of Way, The Cathartic Life Και αναδιδασκων ηµας εν τω Φαιδωνι προς τουτοις τις οποιος τον τροπον της καθαρτικης ζωης of souls takes, when he says that, the soul that does not associate with the body, Contacts Reality. των ψυχων εστιν, οταν φησι, η ψυχη µη προσοµιλουσα τω σωµατι απτηται του οντος. Surely then, on the one hand, he indicates through all these particulars that Contact δη µεν ενδεικνυται ια παντων τουτων την εφην is The Work of an Inseparable Providence, and of a Co-arranged Administration ; but on the other hand, ειναι εργον της αχωριστου προνοιας και της συντεταγµενης επιστασιας, δε that The Negation of This Contact is The Business of That which is Separate, Unrestrained and Exempt την αποφασιν ταυτης της κεχωρισµενης και ασχετου και εξηρηµενης from those that It Administers. So then, The One that makes Contact and does not make Contact with των διοικουµενων. τοινυν Το εν απτοµενον και ουχ απτοµενον the others, is both Conjoined with the others and Established Above them. Surely then for which reason, των αλλων και συνεζευκται προς τα αλλα και υπεριδρυται αυτων : δη διο It is Allotted both The Power of Those Established Above The Kosmos, and at the same time The Power ελαχε τε και την δυναµιν των υπεριδρυµενων και αµα of En-Kosmic natures. For by being in The Middle of Both, It Comprehends at once, The Distinct των εγκοσµιων : γαρ ον εν µεσω αµφοτερων συνειληφε εν ενι της διηρηµενας Peculiarities of The Extremes. And moreover, surely then It makes-contact and does not make-contact ιδιοτητας των ακρων. Και µην και δη απτεται τε και ουχ απτεται with Itself Prior to the others ; because there are also Contained in It, The Multitude and The Separation εαυτου προ των αλλων, διοτι εστι και εν αυτω πληθος και διακρισις of The Wholeness and of the parts of this Wholeness and The Union that is Collective of all Multitude. ολοτητος και των µερων ταυτης και ενωσις συναγωγος παντος του πληθους. 68

69 For if It has Proceeded from The Causes and if It Energizes in a partible way, then It is Various and γαρ Ει προεληλυθεν απο των αρχων και ει ενεργει µεριστως, εστι ποικιλον και Multiform (since on the one hand, every Procession diminishes the powers of those that proceed, while πολυειδες (γαρ µεν πασα προοδος ελαττοι τας δυναµεις των προιοντων, on the other hand, It increases the multitude which is in them), and if It has not entirely proceeded, then δε αυξει το πληθος εν αυτοις ) : και ει µη παντη προεληλυθεν, The Uniform Nature of Its Essential-Being Shines-forth at the same time along with the multiplicity. το ενοειδης της ουσιας προφαινει οµου και τω πληθει. Therefore, This Genus of The Gods is Co-arranged with The En-Kosmic Gods, and It Transcends those ουν τουτο το γενος των θεων Συντετακται τοις εγκοσµιοις και υπερανεχει των that It Administers. It is also Unpolluted/Liberated, by Transcending those that are entirely divided. διοικουµενων, εστιν και απολυτων, εκβεβηκος των ταντη διηρηµενων. Hence, if It is both One and Many then on the one hand, It Produces The Many Rivers of The Fountains τοινυν Ει εστι και εν και πληθος, µεν προαγον τους πολλους οχετουςτων πηγων directed to those that are secondary, while on the other hand, It Transcends their partible allotments. εις τα δευτερα, δε υπερανεχον των µεριστων διακληρωσεων, Thus It will make-contact and at the same time, not make-contact with Itself. So that on the one hand, και αν απτοιτο και αµα ουχ απτοιτο εαυτου, µεν on account of Its Separate Union, It has no need of The Contact ; whereas on account of Its Procession δια την χωριστην την ενωσιν ουδε προσδεοµενον της αφης, δε δια την προοδον into Multiplicity, It makes-contact from Itself. For Parmenides says (148e) It Comprehends The Many εις πληθος απτοµενον εαυτου. γαρ ο Παρµενιδης φησιν, Περιεχει τα πολλα in-itself, and makes-contact from-itself, insofar as It is In-Itself. εν αυτω και απτεται εαυτου καθ οσον εστιν εν αυτω. Therefore, in bringing it all together, on the one hand, insofar as It is without Contact, ουν Ιν συνελοντες µεν ως εστιν αναφες, we say that It is Unpolluted, while insofar as It Proceeds From-Itself and is in turn Established In-Itself, ειπωµεν <απολυτον>, δε ως προιον αφ εαυτου και παλιν ιδρυµενον εν εαυτω It makes-contact from-itself. And on the one hand, insofar as It is In-The Others, It comes in Contact απτεται εαυτου : και µεν ως ον εν τοις αλλοις απτεται with The Others ; but insofar as It is not Co-arranged with the others and insofar as It does not have a των αλλων, δε ως ασυντακτον προς τα αλλα και ως ουκ εχον Co-ordinate Number in them, It is Separate from them. Accordingly then, This Genus of The Gods is συστοιχον αριθµον εκεινοις κεχωρισται αυτων. αρα τουτο το γενος των θεων εστι both Uniform and Multiple, and at the same time, It is Uniformly Varied. And since, It Abides and και ενοειδες και πεπληθυσµενον, και Αµα µονοειδης εξαλλαττοµενον, και µενον και Proceeds, It is both Participated by more imperfect natures, and Imparticipable by Subsisting-Prior προιον, και µετεχοµενον υπο των ατελεστερων και αµεθεκτον προυπαρχον to them. However, all these Peculiarities are The Elements of The Super-Heavenly Order, that reveal αυτων. δε Απαντα ταυτα εστι στοιχεια της υπερουρανιου διακοσµησεως, εµφανιζοντα to us, That Subsistence that is Mixed-together from entirely Distinct Peculiarities. ηµιν την υποστασιν συγκρατον απο παντη διωρισµενων ιδιοτητων. Thus on the one hand, so much has been said about The Essential-Being and The Hyparxis ουν µεν Ταυτα ειρησθω περι της ουσιας και της υπαρξεως of These Gods, which Parmenides presents in These Reasonings ; thus on the other hand, we must also αυτων, ην ο Παρµενιδης παριστησι εν τουτοις, δε δει και assume The Causes of The Generation of These Gods from the reasonings set before us. Therefore, λαβειν τα αιτια της απογεννησεως αυτων εκ των προκειµενων. Ουκουν 69

70 on the one hand, it is demonstrated that since These Divinities are Beyond all partible separation µεν αποδεικνυµενοι επεκεινα πασης µεριστης διακρισεως and contact, according to Union Itself, then They will have Their Procession from The One. For Union και αφης κατ την ενωσιν αυτην, αν εχοιεν την προοδον απο του ενος : γαρ η ενωσις comes to All from That Source, from The Very First Unity, which is Exempt from both all Multitude, πασι εκειθεν, απο της πρωτιστος της εναδος εξηρηµενης και παντος πκηθους and from all Division. Whereas on the other hand, according to That which Abides In-Itself, και πασης διαιρεσεως. δε Κατα το εν αυτω they derive Their Subsistence from The Untouched/Unpolluted Gods, by Pre-assuming The Power of υφεστηκασι απο των αχραντων θεων του προειληφοτες την δυναµιν making-contact from Themselves. For Subsisting In-Itself in The First of The Intellectual Parents, was απτεσθαι εαυτων : γαρ το εν αυτω <εν τω> πρωτιστω των νοερων πατερων ην The Symbol of The Inflexible Cause (Necessity) which also Immutably Keeps-apart the multitude from συµβολον της ακλινους αιτιας και ατρεπως ανεχουσης το πληθους απο Those that are Secondary. If, This One makes-contact from Itself, by Subsisting In-Self, then It Sets-up των δευτερων. Ει τουτο το εν απτεται εαυτου δια το εν αυτω τοινυν εδραζει the multitude in The One and Contains The Parts in The Wholeness, by means of The Untouched Power το πληθους εν τω ενι και συνεχει τα µερη τη ολοτητι, δια την αχραντον δυναµιν in The Procession. And There (In the Intellectual Parents) on the one hand, The Subsistence of Being εν τη προοδω. Κακει µεν το In-Itself Primarily Shines forth by Comprehending The Contact according to Cause, just as it was shown εν αυτω πρωτως εκφανεν περιειληφεν την αφην κατ αιτιαν, ωσπερ δεδεικται to us through The First Hypothesis. But Here (in The Unpolluted Gods) on the other hand, The ηµιν δια της πρωτης υποθεσεως : ενταυθα δε το Subsistence of Being In-Itself, is according to Participation, whereas The Contact, Subsists in This One µεν εν αυτω κατα µεθεξιν, δε η αφη τουτω τω ενι according to Essential-Being and is Co-Subsistent with the multitude It Contains. Then furthermore, on κατ ουσιαν και συνυφεστηκεν τοις εν αυτω. τοινυν Ετι the one hand, by [The One] Being in-others, It makes-contact with The Others ; but on the other hand, µεν ον εν αλλοις απτεται των αλλων, δε by not being Co-arranged with Them according to any Common Number, It is Separated from Them. συνταττοµενον αυτοις κατ ουδενα κοινον αριθµον κεχωρισται απ αυτων. Surely then on the one hand, according to this, Parmenides appears to give form to his δη µεν Εν τουτοις δοκει ποιεισθαι την Insight from That which Subsists In-Another ; since the case that [The One] makes-contact from Itself, επιβολην απο του εν αλλω, επει το και απτεσθαι εαυτου was demonstrated before, through That which Subsists In-Itself. But on the other hand, it is a wonder δεδεικται προτερον δια του εν αυτω : δε θαυµα that in The First Procession, how Subsisting In-Another, is Superior to Subsisting In-Itself, whereas in εν τη πρωτη προοδω οπως το υποσταν εν αλλω κρειττον του εν αυτω, εν The Participation of The Unpolluted/Liberated Gods, Subsisting In-Another is subordinate to Subsisting τη µεθεξει των απολυτων θεων εστι καταδεεστερον του In-Itself. For we say that, That which makes-contact with others, and is Co-arranged with the others, εαυτω. γαρ φησοµεν Το απτεσθαι αλλοις και συντεταχθαι των αλλων is without a doubt in every way more imperfect than That which Converts the multitude to Itself. υπαρχειν δηπου παντως ατελεστερον του επιστρεφειν το πληθος εις εαυτο. Surely then, we must say that The Unpolluted/Liberated Order has Its Procession from The Demiurgic δη ουν Ηµεις λεγωµεν εχειν αυτο την προοδον απο της δηµιουργικης 70

71 and from The Assimilative Order of Gods. Hence, Parmenides does not say that The One is In-Another, και της αφοµοιωτικης διακοσµησεως : διο και ο Παρµενιδης ουκ φησιν το εν ειναι εν αλλω, but In-The Others. Thus on the one hand, The Others are Primarily Suspended from [The Demiurgic] αλλα εν αλλοις, δε µεν τα αλλα πρωτως εξηπται <της δηµιουργικης> Monad ; whereas on the other hand, They are Secondarily Suspended from The Assimilative Gods. µοναδος, δε δευτερως των αφοµοιωτικων θεων. And thus, The Unpolluted/Liberated Gods Receive Their Subsistence In-The Others from That Source. και ουν οι απολυτοι παρεδεξαντο το ειναι εν αλλοις Εκειθεν : For by The Demiurgic One, Being The Same and Other, It Imparts to Them Sameness and Union γαρ το δηµιουργικον εν, υπαρχον ταυτον και ετερον, µετεδιδου αυτοις ταυτοτητος και ενωσεως in an Exempt Way, whereas The Assimilative One, Illuminates Them with a Separate Likeness, but εξηρηµενως, δε το αθφοµοιωτικον επελαµπε αυτοις χωριστην οµοιοτητα, δε then, The One of The Unpolluted/Liberated Gods Subsists in-the Others, insofar as It is Co-arranged ηδη το των απολυτων εστιν εν αυτοις, καθ οσον συντετακται with them, and Proximately Presides over them. Then in turn, for this reason, It Differs from The αυτοις και προσεχως επιστατει, δε αυ διοτι διαφερει των En-Kosmic Unities, by being Allotted The Whole of Its Appropriate Number, Exempt from the others. εγκοσµιων εναδων, ελαχεν τον παντα οικειον αριθµον εξηρηµενον απο των αλλων. And surely then in this way, by the others not participating of any Number which is Common with This Και δη ουτω τα αλλα µηδενος µετεχοντα αριθµου κοινου προς τουτο One, they will be unable to Proximately Participate of It. το εν αν ουδ δυναιτο προσεχως µετεχειν αυτου. Hence, The Procession to The Unpolluted Gods, is from The First Causes, and also Ουκουν η προοδος τοις απολυτοις θεοις εστι απο των πρωτων αιτιων και from Those Causes that are Arranged near them. For Their Procession is from The One ; since indeed, απο των τεταγµενων συνεγγυς : γαρ και απο του ενος, επειπερ, just as The One is Exempt from Intelligibles, so also are The Unpolluted Gods Exempt from sensibles, ως εκεινο εξηρηνται των νοητων, ουτω δη και ουτοι των αισθητων : and so Their Procession is from The Unpolluted Order ; and since They have That which is not easily και απο της αχραντου ταξεως, και επειδη εχουσιν το ουκ ευ -dissolved from any other Source than from Their Immutable Power, and from The Demiurgic Cause. λυτον αλλαχοθεν η απο της ατρεπτου δυναµεως και της δηµιουργικης αιτιας : And so also by being generated from The Assimilative Gods, They also receive Their Communion και δη και απογεννηθεντες εκ των αφοµοιωτικων θεων και παρεδεξαντο την κοινωνιαν in relation to the others, and are Established Above the others ; from Themselves, and since κατα τα αλλα και υπεριδρυσαν αφ εαυτων, και γαρ they Establish Above, the subsistence of the others, Their Own Appropriate/Innate Number. υπεριδρυσαν της υποστασεως των αλλων τον οικειον αριθµον. And so much may be assumed concerning These Gods from the Parmenides. και Τοσαυτα παραληπτεον περι τουτων των θεων εκ του Παρµενιδου : But we have elsewhere accurately explained the several particulars relating to them, and there is no δε πεποιηµεθα εν αλλοις διηκριβωµενην εξηγησιν την των καθ εκαστα και ουδεν need to write the same things in the present work. δει αναγραφειν τα αυτα καν τουτοις. End of Book 6 Of Proclus Theology of Plato (In Regards to The Second Hypothesis) 71

72 The En-Kosmic/Sub-Lunary Gods Return to 1201, Book Seven Parmenides: Then certainly, being indeed such, it will neither be Equal nor Unequal, (140b) Και µην ον γε τοιουτον ουτε εσται ισον ουτε ανισον either to-itself or to-another. ουτε εαυτω ουτε αλλω. Aristotle: In what way? (πη ;) Parmenides: For on the one hand, in so far as It is Equal, it would be of The Same Measures µεν η ισον αν εσται των αυτων µετρων with that to which It is Equal. εκαινω ω ον ισον. Aristotle: Yes. (ναι.) Parmenides: But on the other hand, if it is to some degree greater or lesser than that to which 140c δε ον που µειζον η ελαττον µεν οις it is Commensurate, it will possess more measures than the lesser, but fewer than the greater. αν ξυµµετρον, µεν εξει πλειω µετρα των ελαττονων, δε ελαττω των µειζονων. Aristotle: Yes. (ναι.) Parmenides: But to those to which It would not be commensurable, on the one hand, δ οις αν µη συµµετρον, µεν It will have smaller measures than some, but greater measures than others. εσται σµικροτερων των δε µειζονων µετρων των. Aristotle: How could it not. (πως γαρ ου ;) Parmenides: Is it not the case then, impossible, for That which does not Participate ουκουν αδυνατον το µη µετεχον of The Same, either be of The Same Measures, or of anything else whatsoever of The Same? του αυτου η ειναι των αυτων µετρων η αλλων ωντινωνουν των αυτων ; Aristotle: It is impossible. (αδυνατον.) Parmenides: Accordingly then, on the one hand, It will neither be Equal to-itself, αρα µεν αν ουτ ειη ισον εαυτω nor to-another, being impossible for It to be of The Same Measures. ουτε αλλω, µη ον των αυτων µετρων. Aristotle: It is not the case that It appears to be so indeed. (ουκουν φαιναται γε.) Parmenides: But most certainly, being of more or fewer measures, It will also be of as many αλλα γε µην ον πλειονων η ελαττονων µετρων, αν και ειη τοσουτων parts, as there are measures ; and in this way It will again, no longer be One, but such as many 140d µερων, οσωνπερ µετρων, και ουτως αυ ουκετι εσται εν, αλλα τοσαυτα as there are also measures. οσαπερ και τα µετρα. Aristotle: Rightly so. (ορθως.) Parmenides: But if indeed It should be of one measure, it would become Equal to that measure : δε ει γε ειη ενος µετρου, αν γιγνοιτο ισον τω µετρω : but this appeared impossible ; for It to be Equal to anything. δε τουτο εφανη αδυνατον, αυτο ειναι ισον τω. Aristotle: It has so appeared.(γαρ εφανη.) Parmenides: Accordingly then, It will neither participate of one measure, nor of many, αρα ουτε µετεχον ενος µετρου ουτε πολλων nor of a few ; nor since that which in no way participates of The Same, can ever, as it appears, ουτε ολιγων, ουτε το παραπαν µετεχον του αυτου ποτε, ως εοικεν, 72

73 be Equal to Itself nor to Another ; nor in turn greater or lesser neither than Itself nor than Another. εσται ισον εαυτω ουτε αλλω : ουδ αυ µειζον ουδε ελαττον ουτε εαυτου ουτε ετερου. Aristotle: It is thus so in every respect. (µεν ουν ουτω πανταπασι.) After The Assimilative Order of The Gods which is solely Super-Kosmic, the theologians Μετα την αφοµοιωτικην ταξιν των θεων ουσαν µονως υπερκοσµιον, οι θεολογοι see fit to rank That Order which is characteristically called Unpolluted, The Characteristic of which is, αξιουσιν ταττειν την ιδιως προσαγορευοµενην απολυτον, ιδιον ης εστιν, as they maintain, to be both Transcendent over the resources/affairs in The Kosmos and at the same time ως εκεινων ο λογος, και εξηρησθαι των πραγµατων εν τω κοσµω και to be in Communion with them and to be placed Proximately Superior to The En-Kosmic Gods ; for κοινωνειν αυτοις και προσεχως επιβεβηκεναι τοις εγκοσµιοις θεοις : which reason they declare that They have been allotted The Median Position between Those Gods that are διο φασιν κεκληρωσθαι την µεσοτητα αυτην τε των θεων οντων solely Super-Kosmic and The En-Kosmic Ones. Therefore, This Liberated/Unpolluted Order, he will µονως υπερκοσµιων και των εγκοσµιων. ουν Ταυτην την απολυτον ταξιν αυτος και µεν surely present in the Second Hypothesis (148d) and there, he will say what in the world The Characteristic δη παραδωσει εν τη δευτερα υποθεσει και εκει, ερει ο ποτ το ιδιον of It is, and that This Order makes Contact and no Contact (149d) since it is somehow both En-Kosmic 1202 αυτης εστιν και οτι τουτο οιον απτεσθαι [και ουχ απτεσθαι], οτι εστι πως και εγκοσµιος and Super-Kosmic, on the one hand, by being Collective of Those that are Properly called En-Kosmic και υπερκοσµιος, µεν ουσα συναγωγος των ιδιως καλουµενων εγκοσµιων Gods, but on the other hand, by also Leading-forth The Unity of The Whole Assimilative and solely θεων, δε ουσης προαγουσα την ενωσιν της πασης αφοµοιωτικης και µονως Super-Kosmic Series, into multiplicity. There then, as I said, on the one hand, he will also present υπερκοσµιου σειρας εις πληθος. Εκει ουν, οπερ εφην, µεν και παραδωσει This Order. But here, on the other hand, he has passed It over and has moved on to Those Gods that ταυτην την ταξιν : ενταυθα δε παρηκεν αυτην και µεταβεβηκεν επι τους θερους are solely En-Kosmic ; but for what reason we shall learn more accurately in that place ; for at that time, οντας µονως εγκοσµιους : δε δι ην αιτιαν, επιγνωσοµεθα ακριβεστερον εν εκεινοις : γαρ τοτε, if it is Dear to The Gods, we shall also make the acquaintance of Their Whole Order. But in order that ει φιλον θεοις, και κατανοησοµεν αυτων την πασαν ταξιν. Αλλ ινα we may not be astonished at that place, we have given some advance indication here also, and at the µη θαυµαζωµεν και εν εκεινοις, προεπεσηµηναµεθα εν τουτοις και same time, in order that we may turn the lovers of beholding The Truth to the search for The Cause. αµα οπως τρεψωµεν τους φιλοθεαµονας της αληθειας προς ζητειν την αιτιαν Therefore, on the one hand, he has moved on to The En-Kosmic Gods, the Characteristic of which is ουν µεν Μεταβεβηκε επι τους εγκοσµιους θεους ιδιον ων The Equal and The Unequal, by The One Name indicating Their Fullness and that They do not admit εστιν το ισον και ανισον, δια το µεν δεχοµενον αυτων το πληρες και µητε of any addition nor subtraction (for such is The Equal, by Always Preserving The Same Limit withουδεµιαν προσθηκην µητε αφαιρεσιν (γαρ τοιουτον το ισον αει διαφυλαττον τον αυτον ορον Itself), but by The Other Name indicating The Multiplicity of Their Powers and The Superabundance εαυτω), δια το δε το πληθος των δυναµεων και την υπεροχην and the deficiency inherent in Them ; for in the case of These, the divisions and the variations ελλειψιν εν αυταις : γαρ επι τουτων αι διαιρεσεις και αι ποικιλαι of powers and differences in degrees of Processions and The Analogies and The Bonds that arise through των δυναµεων και αι διαφοροτητες των προοδων και αναλογαι και οι δεσµοι δια 73

74 These, are especially allotted a place. From which also the Timaeus (41c), has derived The Subsistence τουτων µαλιστα ελαχον την χωραν, αφ ων και ο Τιµαιος υπεστησε of the souls dependent upon Them, all of which derive their Origin from Equality. Thus, on the one τας ψυχας εξηµµενας αυτων, πασιν οις η γενεσις απο της ισοτητος. αλλα µεν hand, these matters will become more clear to us in what follows, if indeed it is clear, as we also said ταυτα γενησεται µαλλον γνωριµωτερα ηµιν εν τοις εποµενοις, ει και εστι δηλον, ως και ειποµεν on the basis of the passage in the Timaeus (31b), that souls are joined together to bodies through analogy, εκ των ρηθεντων εν Τιµαιω, οτι και αι ψυχαι συνεστησαν των σωµατων δι αναλογιας Intellect : Soul : : Soul : Body The Causes of which, must Pre-subsist in The Gods Established Immediately Above Them. αναλογιας τας αιτιας ων δει προυπαρχειν εν τοις θεοις υφεστωσι προσεχως αυταις. Thus it is reasonable that Their characteristics should be The Equal and The Unequal. But on the other ουν εικοτως Εκεινων ιδιον το ισον και το ανισον : δε hand, he now produces the proofs concerning the negations of The Equal and Unequal from both νυν ποιειται τας αποδειξεις περι των αποφασεων του ισου και ανισου εκ τε Sameness and from The Many, but [not] from The Like and The Unlike, although 1203 της ταυτοτητος και των πολλων, αλλ [ουχ] εκ του οµοιου και του ανοµοιου, καιτοι he spoke of these in a reasonable way immediately before ; for The Whole of The En-Kosmic Divinity προειρηται ταυτα εικοτως προσεχως : γαρ η πασα εγκοσµιους θεοτης Proceeds from The Demiurgic Monad and The Primal Multiplicity, which he first denied of The One. προεισι απο της δηµιουργικης µοναδος και του πρωτιστου πληθους, ο πρωτον απεφησε του ενος But in what way this is also true, will become clear as we proceed. But then, we must entirely accept δε οπως ταυτα και αληθη, εσται καταδηλον προιουσιν. δ ουν Πανυ πειστεον this much, that The Causes from which the proofs are derived, are The Leading Causes of Those Beings τουτο, οτι ταυτα εξ ων αι αποδειξεις, εισιν προηγουµενα αιτια τουτων of which the discussion is about, so that The Equal and The Unequal, insofar as they are derived from ων ο λογος περι, ωστε το ισον και το ανισον, καθοσον υφεστηκε απο The One and from Sameness and The Many, they are by the same measure, also denied by these reasons του ενος και δια της ταυτοτητος και των πολλων, κατα τοσουτον και αποφασκεται δια τουτων of The One ; for which reason, he also begins his account in this way, and certainly by being such indeed, του ενος : διο και ηρξατο του λογου ουτως, και µην ον τοιουτον γε not such as we have just now described, but such as It was previously shown to be ; such as being ουχ οιον νυν, αλλ οιον εµπροσθεν εδειχθη Completely Non-receptive of The Same and of The Other and free of Multiplicity. Therefore, by being παντελως αδεκτον τουτου και ετερου και απληθυντον. ουν ον of such a nature, It is neither Equal nor Unequal, neither to-itself nor to-the others ; for once again Τοιουτον εστιν ουτ ισον ουτ ανισον ουτε εαυτω ουτε τοις αλλοις : γαρ παλιν και these conclusions are also twofold, just as Those were about The Like and The Unlike and The Same ταυτα τα συµπερασµατα εστι και διπλα, καθαπερ τα περι του οµοιου και ανοµοιου και ταυτου and The Other. And if this has to be in this way, and if it is demonstrated that it is from The Same and και ετερου. Και ει ταυθ εχοι ουτως, και δεικνυοιτο απο του ταυτου και The Other that It is neither Equal nor Unequal, it is reasonable beyond a doubt that The Same and The ετερου ον µητε ισον µητ ανισον, εικοτως δηπου το ταυτον και Other should be Beyond The Like and The Unlike, because They not only apply to These alone, but ετερον επεκεινα του οµοιου και ανοµοιου, διοτι µη µονοις υπαρχει τουτοις, αλλα They also apply to The Equal and Unequal, and in the same way They are More-Universal than The Like και τοις ισοις και ανισοις, και ωσαυτως ολικωτερα τε του οµοιου 74

75 and The Unlike ; for They also apply to The Equal and The Unequal ; for That which is being Participated και ανοµοιου : γαρ και υπαρχει τοις ισοις και ανισοις : γαρ το µετεχοµενον by more entities is More-Universal. So much then, on the one hand, about the order of the problems. απο πλειονων εστι ολικωτερον. τοσαυτα Και µεν περι της ταξεως των προβληµατων. But on the other hand, it is also not unclear, that these two characteristics are dependent on The Twofold δε και ουκ αδηλον Οτι ταυτα δυο τα ηρτηται της διττης Co-ordinations of Divine Names ; for on the one hand, The Equal, Reaches back to The Like and The συστοιχιας των θειων : γαρ µεν το ισον ανατεταται εις το οµοιον και Same and to That which is In-Another and to That which is Carried-Round and The Whole, but on the ταυτον και το εν αλλω και το περιφερες και το ολον, δε other hand, The Unequal Reaches back to The Unlike and The Other and to That which is In-itself and to το ανισον εις το ανοµοιον και το ετερον και το εν εαυτω και The Straight and to That which has parts, and in turn of These, The One Set Reaches back to The Limit, το ευθυ και το εχον µερη, δε παλιν τουτων τα µεν εις το περας, and The Other Set to The Unlimited. And it appears to me that it is also for this reason, that he leads τα δε το απειρον. Και δοκει µοι και δια τουτο προαγειν the discourse according to such a series of antitheses, in order that he may show that The One is Beyond τον λογον κατα οιον τινας αντιθεσεις, ινα δειξη το εν επεκεινα All Antithetical Co-ordinations, by being ranked together with nothing at all, since The One is Entirely πασης αντιθεσεως συνταττοµενον µηδενι, δ [το] εν απαν Equally Transcendent over Each Pair of Opposites in The Whole Series. And since in turn, as we have οµοιως εξηρηµενον αντικειµενον απαντων. Και γαρ αυ, ως often said, that it is unreasonable, for The One to be the worse of any pair ; for nothing that is Better πολλακις ειποµεν, µεν ατοπον, ει το χειρον της αντιθεσεως : γαρ ουδεν κρειττον can be The Cause of the worse, but although it may have some communication with it, it will not be εσται αιτιον του χειρονος, αλλα µεν πως κοινωνησει αυτω, δε ουκ εσται its Cause in the Proper sense ; for neither does Sameness give Subsistence to Otherness, nor Rest αιτιον κυριως : γαρ ουτε η ταυτοτης υφιστησι την ετεροτητα, ουτε η στασις to Motion, nor generally, is this the relation between the producer and the produced, but rather, it is την κινησιν, ουθ ολως εστι [σχεσις ΤΤ] του παραγοντος προς το παραγοµενον, αλλα The Comprehension and The Unity that Pervades from The Better to The Worse. περιοχη και ενωσις εφηκει απο του κρειττονος τω χειρονι. Proclus Commentary on The Timaeus Page 871 Thomas Taylor (Prometheus Trust Volume XVI) and Procli Diadochi in Platonis Timaeum Commentaria, Volume 3 Page 162, Beginning of Book 5 The discourse about The Theory of The Sub-Lunary Gods is Immediately-Conjoined to that 289b Ο λογος περι τη θεωρια των υπο σεληνην θεων εστι συνεχης of The Heavenly/Unpolluted Gods. And being thus suspended from That Theory, It possesses That which των ουρανιων θεων και εξηρτησθαι τω εκεινης εχει το is Perfect and That which is possessed of Perfect Knowledge, since The Generation-Producing Choir τελειον και το επιστηµονικον, επειδη ο γενεσιουργος χορος of The Gods also Follows The Gods in Heaven, and in imitation of The Heavenly Cycle, It των θεων και συνεπεται τοις θεοις εν ουρανω και κατα µιµησιν του ουρανιου κυκλου αυτος also Convolves those that It generates in a Circle. For Those that are Secondary follow Those that are και συνελισσει τα γενεσει εν τη κυκλω : γαρ τα δευτερα επεται τοις 75

76 Prior to Them, according to an Indivisible and United Procession. Surely then, since The Gods that προ αυτων κατα την αδιαρετον και ηνωµενην προοδον. δη ουν διοτι οι Govern Generation Subsist Immediately-Conjoined from The Celestial Gods, surely then, because of 289c διακυβερνωτες την γενεσιν υπεστησαν συνεχως απο των ουρανιων, δη δια this, They are also Converted to Them according to One and Un-disjoined Union ; surely then, just as τουτο και επιστρεφονται προς αυτους κατα µιαν και αδιαζευκτον ενωσιν, δη ωσπερ The Celestial Gods are also Converted to The Super-Celestial Gods, from whom They were proximately εκεινοι και προς τους υπερουρανιους, αφ ων προσεχως Generated ; then again The Super-Celestial to The Intellectual Gods, by whom They were Adorned and απεγεννηθησαν, δε οι προς τους νοερους, υφ ων διεκοσµη Arranged, then again The Intellectual are Converted to The Intelligible Gods, from whom They were θησαν, δε αυ οι νοεροι προς τους νοητους, αφ ων εξε Unfolded into Light in an Ineffable way, and who Ineffably and Occultly Comprehend The All. φανησαν αρρητως και αφθεγκτως και κρυφιως περιεχοντων τα παντα. Then indeed, The Summit of The Whole of This Truly Golden Chain/Series, is on the one hand, γουν της ακροτης πασης αυτης οντως χρυσης σειρας εστι µεν The Genus of The Intelligible Gods,but on the other hand,the End is That of The Sub-Lunary Gods, το γενος των νοητων θεων δε περας το των υπο σεληνην who Superintend Generation in an Un-generated Way, and Nature in a Super-natural Way, and to which επιτροπευοντων την γενεσιν αγενητως και την φυσιν υπερφυως, και ο The Demiurgic Intellect now Gives Subsistence ; so thus, The Leadership of The Gods Extends ο δηµιουργικος νους νυν υφιστησι δη της ηγεµονιας των θεων διατεινουσης From Heaven Above as far as to those that are last. And concerning The Subsistence of These Gods, απο του ουρανου ανωθεν αχρι των εσχατων : και περι υφισταµενοι οι θεοι of whom it is now proposed by us to speak, in the first place, we say that All of Them Preserve The ου νυν προκεισθω ηµιν λεγειν, και πρωτον µεν, οτι παντες αποσωζουσι το Generative and The Perfective Energy of Their Generating Cause, and also His Demiurgic and Stable γεννητικον και το τελεσιουργον του γεννησαντος τε το δηµιουργικον και το σταθερον Productive Power, and in the second place They receive Measures, Limits and Order from Their Father, της ποιησεως, δε παρεδεξαντο µετρα και ορους και ταξιν απο του πατρος, including Those Aspects that He Administers Exemptly and Wholly ; whereas since They Themselves και οσα εκεινος επιτροπευει εξηρηµενως και ολικως, ταυτα ουτοι are Divided according to Allotments ; Some Fabricate, Some Generate and Some Perfect. And so on the διελοµενοι κατα κληρους δηµιουργουσι και γεννωσι και τελειουσι. και one hand, Some of Them are Nearer to The Celestial Gods ; while Others Proceed farther from Them, µεν οι αυτων εισι εγγυς των ουρανιων θεων, δε οι προεληλυθασιν πορρωτερω, so that on the one hand, Some Gods Preserve The Idea of These Celestial Gods, to the degree that It can 289d ωστε µεν τους αποσωζειν την ιδεαν αυτων ως be Preserved in The Sub-Lunary Order ; whereas on the other hand, Others are Established according to εν τη τηδε ταξει, δε τους ιστασθαι κατα Their Appropriate/Innate Power. For The Summit of every Order is analogous to The Order Prior to It ; την οικειαν δυναµιν : γαρ το ακροτατον πασης ταξεως εστι ανα λογον τη ταξει προ αυτης, just as on the one hand, The Summit of The Intelligibles is Unity ; whereas The Summit of Intellectuals καθαπερ µεν η ακροτης των νοητων εστιν ενας, δε η των νοερων is The Intelligible ; but The Summit of The Super-Kosmic Order is The Intellectual ; but The Summit of νοητη, δε η των υπερκοσµιων νοερα, δε η The En-Kosmic Order, is The Super-Kosmic Order. And so, on the one hand, Some of The Sub-Lunary των εγκοσµιων υπερκοσµιος. και µεν οι 76

77 Gods are United in a greater degree to The Demiurgic Monad ; while Others, are more removed from It. συνηνωνται µαλλον προς την δηµιουργικον την µοναδα, δε οι πλεον αφεστηκασιν αυτης, Thus on the one hand, Some are The Leaders of This Whole Series (of The En-Kosmic Gods) by being µεν τους εξηγεισθαι ταυτης της πασης της σειρας ως analogous to The Demiurgic Monad ; while Others have a more-partial Likeness to It. For The Father ανα λογον αυτη, δε τους εχειν µερικωτεραν οµοιοτητα προς αυτην, γαρ ο πατηρ Gave-Subsistence to Powers in every Order that are analogous to Him in Their Arrangement. For also εφιστησιν δυναµεις παση ταξει ανα λογον αυτω τεταγµενας : γαρ και in this way, a Certain Cause Pre-subsists in All The Divine Orders that is analogous to The Good..... ουτω τις αιτια προεστηκε εν πασαις διακοσµησεσιν ανα λογον τω αγαθω..... For according to These Causes (that are analogous to The Good/The One), that are also called Monads, 289e γαρ κατα ταυτας τε τας µοναδας, The Sub-Lunary Gods Proceed and Adorn and Distribute Generation. And so, Some Give-completion αυτοι προηλθον και διεκοσµησαν την γενεσιν. και οι µεν αποπληρουσι Generation, while Others Give-completion to Some Other Will/Intent of The Father. For Some, are τασδε, οι δε τινας ετερας τας βουλησεις του πατρος : γαρ οι µεν Connective of Wholes, while Others are Prolific in Nature, and Others are Motive, and still Others are τας συνεκτικας των ολων, οι δε τας γονιµους, οι δε κινητικας, οι δε Protective/Preservative, and again Others of Some Other Will/Intent of The Demiurge. And furthermore φρουρητικας, οι δε τινας αλλας. και Some of Them have been given Dominion over Souls, but Others over Spirits and Others over Gods. οι µεν εταχθησαν ηγεµονιας επι ψυχαις, οι δε επι δαιµοσιν, οι δε επι θεων. Thus, on the one hand, All of Them are Intellectual according to Their Essential-Being, whereas on the δε µεν παντες ουτοι εισιν νοεροι κατα την ουσιαν, other hand, They are En-Kosmic according to Their Allotment. They are also Perfective and Powerful, δε, εγκοσµιοι κατα την ληξιν, τελεσιουργοι δυνατοι, by Administering Generation in an Un-generated Way, and those that are un-intelligent, in an Intellectual επιτροπευοντες την γενεσιν αγενητως και τα ανοητα νοερως Way, and those that are inanimate, in a Vital Way ; for They Adorn and Arrange everything according to και τα αψυχα ζωτικως : γαρ διακοσµουσιν παντα κατα Their Own Essential-Being, and not according to the defectiveness of the recipients. Thus, on the one την εαυτων ουσιαν, αλλ ου κατα την ασθενειαν των δεχοµενων. δε µεν hand, Plato clearly intends to show, that These (En-Kosmic) Gods use Certain Other Bodies that are ο Πλατων δηλοι βουλεται, οτι αυτους χρησθαι τισιν αλλοις σωµασιν More-Simple and More-Enduring than these elements here, by saying that, απλουστεροις και αιδιωτεροις των τουτων στοιχειων, λεγων They Appear and become Visible to us when They Will it so, 41a αυτους φαινεσθαι και γιγνεσθαι ορατους και ηµιν οταν εθελωσι, But on the other hand, it is also clear that Souls have been given to Them, by his saying that Every δε και φαναι οτι ψυχας διδωσιν αυτοις, εκ του παντα En-Kosmic God is Conjoined to bodies through The Soul (for he also then (34b) called The Kosmos εγκοσµιον θεον συναπτεσθαι τοις σωµασι δια ψυχης (γαρ αυτος και τοτε εκαλεσεν τον κοσµον A Blessed God when he had first Established The Soul in It). Then in turn, that he also suspends 289f ευδαιµονα θεον οτε πρωτον επεστησεν ψυχην αυτω ). δε αυ οτι και εξαπτει Intellects from Them, from which Source, Their Souls are Intellectual and are Immediately Converted νοας αυτων, εξ ων αυτων τας ψυχας ειναι νοερας και αµεσως επιστρεφεσθαι to The Demiurge, is evident from the speech of The Demiurge to Them..... προς τον δηµιουργον ενδειξεται ο λογος [ ]ος περι αυτων..... (Corrupted text, again) 77

78 And since The Whole Kosmos must be Perfect, it is necessary that we should conceive that Those 290 και ε[πειδ]η τον ολον κοσµον δει ειναι τελεον, δει νοειν κακεινα Orders ( Angelic-αγγελους, Spiritual-δαιµονας, Heroic-ηρωας ) were generated together with συναπογεννωµενα µετα The Divine Genera prior to our souls, which Plato constitutes shortly after. For The Whole of The των θειων γενων προ των ηµετερων ψυχων, ας υποστησει µικρον υστερον : γαρ παν το Spiritual Order Fills-up The Middle Realm between Gods and humans (Sym 202e). Surely because there δαιµονιον αναπληροι την µεταξυ χωραν τε θεων και ανθρωπων. δη διοτι is an All-Perfect Interval/Separation between our concerns, and Those that are Divine (for The Latter εστι παντελες αποστασις τε των ηµετερων πραγµατων και των θειων (γαρ τα µεν are Eternal, but the former are frail and mortal, and the former Welcome The Benefit of Intellect by εστι αιωνα, τα δε επικηρα και θνητα, και τα δε αγαπα του απολαυοντα νου κατα Activating in partial way ; and The Latter Themselves Ascend to The Whole Intellects). Surely then, ενεργειαν µερικως, και τα µεν αυτοις επιβεβηκε τοις ολοις νοις ), δη because of this, there is also The Triad which Conjoins our concerns to Those of The Gods ; that proceed δια τουτο εστιν και η τριας συναπτουσα τα ηµετερα τοις θεοις, προελθουσα Analogous to The Three Primal Causes ; although Plato himself is accustomed to call The Whole Triad ανα λογον ταις τρισιν αρχικας αιτιαις, ει και αυτος ειωθε καλειν πασαν Spiritual. For The Angelic on the one hand, preserves the Analogy to The Intelligible, That is Primarily δαιµονιον : γαρ το αγγελικον µεν αποσωζει αναλογιαν προς το νοητον το πρωτως Unfolded into Light from The Ineffable and Occult Fountain of The Real Beings. Hence, It also εκφανεν απο της αρρητου και αποκεκρυµµενης πηγης των οντων, διο αυτο και Unfolds into Light The Gods Themselves and Announces That which is Occult of Their Nature. While εκφαινει τους θεους και εξαγγελλει το κρυφιον αυτων. on the other hand, The Spiritual is Analogous to Unlimited Life ; and hence It proceeds Everywhere, δε το δαιµονιον προς την απειρον την ζωην, διο προεισι πανταχου according to many orders, and thus It is multi-formed and multi-figured. Whereas The Heroic, 290b κατα πολλας ταξεις και εστι πολυειδες και πολυµορφον. δε το ηρωικον is Analogous to Intellect and Conversion. Thus, It is also The Inspective Guardian of Purification, and κατα τον νουν και την επιστροφην, διο αυτο εστιν και εφορον καθαρσεως και The Producer of a Magnificent and Elevated Life. Farther still, on the one hand, The Angelic Proceeds χορηγον µεγαλουργου και υψηλης ζωης. ετι δε µεν το αγγελικον προερχεται according to The Intellectual Life of The Demiurge. Hence it is also Intellectual according to Its κατα την νοεραν ζωην του δηµιουργου, διο αυτο εστι και νοερον κατα την Essential-Being, and It also Interprets and Transmits a Divine Intellect to those that are secondary. ουσιαν, και ερµηνευει και διαπορθµευει τον θειον νουν εις τα δευτερα. Whereas on the other hand, The Spiritual Proceeds according to The Demiurgic Providence of Wholes, δε το δαιµονιον κατα την δηµιουργικην προνοιαν των ολων and thus, It Guides Nature, and Rightly Brings to Completion The Order of The Whole Kosmos. και κατευθυνει την φυσιν και ορθως συµπληροι την ταξιν του παντος κοσµου. Then in turn, The Heroic, Proceeds according to The Convertive Forethought of These Two Genera. δε αυ το ηρωικον κατα την επιστρεπτικην προµηθειαν τουτων παντων, Hence, This Genus is also Elevated, by Lifting Souls On-High, and is The Cause of Maturity. διο τουτο το γενος εστι και υψηλον και αναγωγον των ψυχων και αιτιον αδροτητος. Such is The Nature of These Triple Genera, that are suspended from The Gods. Thus, Some, on the τοιαυτα οντα ταυτα τα τριπλα γενη συνηρτηται τοις θεοις, δε τα one hand, are suspended from The Super-Celestial Gods, whereas Others, from The Celestial Gods, µεν <εξηρτηνται τοις υπερουρανιοις θεοις, τα δε > τοις ουρανιοις, 78

79 and Others, are suspended from The Gods that are The Inspective Guardians of Generation. For there is τα δε τοις εφοροις της γενεσεως, και εστι an Appropriate/Kindred Number of Angels, Heroes, and Spirits about Every God. For every God Leads οικειος αριθµος αγγελων τε και ηρωων και δαιµονων περι εκαστον θεον : γαρ εκαστος ηγειται a Multitude which receives Their Characteristic Form (Phaedo 247), and because of this, on the one hand, πληθους παραδεξαµενου εαυτου την µορφην, και δια τουτο µεν The Angels and Spirits of The Celestial Gods, are Celestial, while on the other hand, Those of The και οι αγγελοι και οι δαιµονες των ουρανιων θεων οι ουρανιοι, δε των Creators of Generation, have a Generative characteristic, and again Those of The Anagogic Gods, have 290c γενεσιουργων γενεσιουργοι, και µεν των αναγωγων an Up-lifting Characteristic ; while Those of The Demiurgic Gods, a Demiurgic one, but of The Vivific, αναγωγοι, δε των δηµιουργικων δηµιουργικοι, δε των ζωογονων a Vivific one, then of Those that are Immutable, an unmoving character. And again, among The ζωογονικοι, δε των ατρεπτον ατρεπτοι, και παλιν εν τοις Anagogic Gods ; Those Angels, Spirits and Heroes that are Kronian, have a Kronian Characteristic, αναγωγοις των µεν Κρονιων Κρονιοι, while Those that are Solar, a Solar one. And in the same way among The Vivific Gods, Those that are δε των Ηλιακων Ηλιακοι, και εν τοις ζωογονικοις των µεν Lunar, have a Lunar Characteristic ; whereas Those that are akin to Aphrodite, have an Aphrodite-like Σεληνιακον Σεληνιακοι, δε των Αφροδιδιακων Αφροδισιακοι : character. For they bear the names of The Gods, from whom They are suspended, by being Conγαρ φερονται τας επωνυµιας των θεων, απο ων εξηρτηνται, ως οντες συν -joined together with Them, and by Receiving That Singular Idea along with Its Subsistence. And what εχεις προς αυτους και υποδεξαµενοι την µιαν ιδεαν µετα υφεσεως. και τι is wonderful, whenever partial-souls indeed recognize their Protective/Patron and Leading Gods, θαυµαστον, οπου µερικαι ψυχαι γε επιγνουσαι εαυτων τους προστατας και ηγεµονας θεους and so call themselves by Those Names? Or from what source were those like Asklepius or Dionysus, προσειπον εαυτας εκεινων τοις ονοµασιν ; η ποθεν Ασκληπιοι και και ιονυσοι or the Dioscuri named so by us? Therefore, just as in the case of The Celestial Gods, so also και ιοσκουροι προσηγορευθησαν ηµιν ; ουν ωσπερ επι των ουρανιων θεων, ουτω και is it necessary to behold about each of The Gods that are The Creators of Generation, a Coordinate χρη θεωρειν περι εκαστον αυτων επι των γενεσιουργων οµοστοιχον Angelical, Spiritual and Heroic Multitude ; and that the number being suspended from Them, bear the αγγελικον, δαιµονιον, ηρωικον πληθους, και αριθµον εξηρτηµενον απο φερειν της name of Its Monad, so that there is a Celestial, an Angelic, a Spiritual and a Heroic God, επωνυµιαν αυτης µοναδος, ωστε ειναι και ουρανιον και αγγελον και δαιµονα και ηρωα θεον, and in the same corresponding way also, The Earth, Ocean and Tethys Proceed into All 290d και επι τον οµοιως παραπλησιως και την γης, Ωκεανον και Τηθυν προιεναι κατα πασας The Orders ; and in the same way as this concerning The Other Gods. For there is also, a Multitude τας ταξεις και επι κατα ταυτα των αλλων θεων : γαρ εστι και πληθος Akin to Zeus, Hera and Kronos, which by some Likeness of It is given the same name as The Gods. ιιον και Ηραιον και Κρονιον, ο δια του αυτου προσαγορευεται ονοµατος τοις θεοις : For there is also nothing absurd, in giving the name of man, to both The Intelligible Man and to the γαρ και ουδεν ατοπον, λεγοµεν ανθρωπον και τον νοητον και τον sensible man, although there is indeed a much greater interval/separation in these. αισθητον, καιτοι ουσης γε πλειονος της αποστασεως εν τουτοις. So much then has been said, on the one hand, concerning the common aspects between Ταυτα ουν ειρησθω µεν περι κοινη τε 79

80 Those Gods and Spirits who are The Creators of Generation, in order that we may survey the discussion των θεων και δαιµονων γενεσιουργων, οπως αν θεωρωµεν τον λογον about The Spirits being conjoined at the same time with that of The Gods. For Plato comprehends each περι των δαιµονων συνεζευγµενον οµου και τοις θεοις : γαρ περιελαβε εκατερα of These Genera through Their Names ; and it is also reasonable that for this same reason, he calls The τα γενη δια των αυτων ονοµατων, και εοικε και δια την ταυτην αιτιαν καλεσαι τους Same Powers both Spirits and Gods, that we may understand that The Spiritual Genus is at the same time τους αυτους και δαιµονας και θεους, ινα νοωµεν το δαιµονιον γενος οµου Co-suspended with These Gods, we have adapted/harmonized Their Names as both Spirits and Gods συνηρτηµενον µετα των τουτων θεων εφαρµοζωµεν τα ονοµατα ως και δαιµοσι και θεοις. He also does this elsewhere (RepVII 533c) ; thereby demonstrating, The Everywhere-Extended Nature και πεποιηκε τουτο και εν αλλοις επιδεικνυµενος το πανταχου διατεινον of the Contemplation/Survey/Theory and The Eye of Knowledge, as Contemplating Everything At-once της θεωριας και το οµµα της επιστηµης θεωρουν το παντα οµου and in Uninterrupted Communion. και συνεχη. Then in turn it is evident, that we should preserve the specific separation of These Genera ; δε αυ δηλον, οτι φυλαξοµεν την κατ ειδος διακρισιν των τουτων γενων, by beholding on the one hand, Every Generation-Producing God, according to Goodness Itself, and ορωντες µεν παντα γενεσιουργον θεον κατ την αγαθοτητα αυτην, as having Intellect, Soul and a Divine Body about Itself ; and of which, a Certain Portion of These 290e εχουσαν νουν και ψυχην και θειον σωµα περι εαυτην, και δε τινα µοιραν τουτων is Luminously-Imparted to Those in The Sublunary Realm. And in This Order, The Sublunary Gods καταλαµπουσαν των υπο σεληνην, και ταυτη τα υπο σεληνην are more numerous than The Celestial Gods. Then on the other hand, we must also see that All Spirits πλεονασαντα των ουρανιων, δε παντα δαιµονα have a More-Excellent Soul than ours, by also having an Intellectual Soul, and an Ethereal Vehicle ; εχοντα κρειττονα ψυχων των ηµετερων και νοεραν ψυχην και αιθεριον οχηµα, and the human soul is indeed suspended from a Certain Entity of This Kind, as Plato says somewhere ; και της ανθρωπινης ψυχης γε εξηρτηται τι τοιουτον, ως αυτος φησιν οπου : Thus indeed, The Demiurge Commanded Her to Ascend into Her Vehicle. 41d γουν τον δηµιουργον φησι αυτην εµβιβασαι εις οχηµα : For it is also necessary that every soul should use Certain Well-Rounded, Perpetual and Ever-Motive γαρ και αναγκη πασαν ψυχην χρησθαι τισι κυκλοφορητικοις αιδιοις και αεικινητοις Bodies, Prior to mortal bodies, by possessing That which is Motive according to Essential-Being. σωµασιν προ των θνητων σωµατων, ως εχουσαν το κινειν κατ ουσιαν. But we have spoken before (288b) concerning irrational spirits, and shown what Gods should be thought δε ηµιν ειρηται εµπροσθεν περι των αλογων δαιµονων, και τινας δει οιεσθαι to be The Source of their subsistence ; since with respect to Spirits that use Rational Souls, it is indeed τους αυτων υποστατας : επει περι των χρωµενων λογικαις ψυχαις, γε clear that The Demiurge must be thought to be The Cause of Them. And because of this, as it we said, δηλον ως τον δηµιουργον αιτιατεον τουτων, και δια ταυτα ως ειρηται never does Plato intend at one time, to call Those who are The Source of their Subsistence, Spirits, but µηποτε µελλει ποτε µεν καλει ους υφιστανειν δαιµονας, δε at another time, Gods ; not even if on the one hand, The Celestial Powers, happen to be Spirits, They ποτε θεους, ου και ει µεν των ουρανιων ειεν δαιµονες 80

81 should only be called Gods, and on the other hand, even if The Sublunary Powers happen to be Gods, οφειλοντων µονον καλεισθαι θεων, δε και ει των υπο σεληνην ειεν θεοι They should only be called Spirits. Whereas he does say this, in order that he may make the discussion 290f δαιµονων, αλλα και τουτοις ινα ποιηση τους λογους about Them common ; to both The Generation-Producing Gods, and to the Spirits that are proximately περι αυτων κοινους προς τε τοις γενεσιουργοις θεοις και τοις δαιµοσι προσεχως suspended from Them. Therefore, on the one hand, of this we also have assigned, other, not unlikely εξηµµενοις αυτων. ουν µεν τουτου και ειποµεν αλλας ουκ απιθανους causes. αιτιας. But on the other hand, it now remains to show what kind of conceptions about Them δε Λοιπον οποιας εννοιας περι αυτων one should properly have ; of These Gods which are now mentioned by Plato. And since of the Ancients, ρητεον προσηκει εχειν, των τουτων θεων ων εµνηµονευσεν ο Πλατων, και διοτι των παλαιων some referred the account about Them to myths/fables, while others, to the fathers of cities, still others, οι µεν ανηνεγκαν τον λογον περι αυτων εις µυθους, οι δε εις πατρια πολεων, οι δε to guardian powers, and others to ethical explanations, and still others, to souls. However, these are εις φυλακ<ικ>ας δυναµεις, οι δε εις ηθικας αποδοσεις, οι δε εις ψυχας. και ους sufficiently confuted by the Divine Iamblichus, who shows that they both miss the understanding of Plato αυταρκως διηλεγξεν ο θειος Ιαµβλιχος ως τε αµαρτοντας της διανοιας του Πλατωνος and The Truth about these matters. Therefore, following his lead, we must say that since Timaeus is a 291 και της αληθειας των πραγµατων. δ ουν τον τουτον τροπον, ρητεον οτι ο Τιµαιος ων Pythagorean, he follows The Pythagorean Principles. But These, are The Orphic Transmissions. Πυθαγορειος επεται ταις των Πυθαγορειων αρχαις. δε αυται αι Ορφικαι παραδοσεις : For That which Orpheus delivered Mystically, through Secret Doctrines, This, Pythagoras learned, γαρ α Ορφευς παραδεδωκε µυσικως δι απορρητων λογων, ταυτα Πυθαγορας εξεµαθεν by having been Initiated by Aglaophemus in The Mystic Rites of The Thracians, which Wisdom about µεταδοντες τελεστα Αγλαοφαµω εν Λεβηθροις τοις Θρακιοις ην σοφιαν περι The Gods, Orpheus derived from his mother Kalliope. For Pythagoras himself says this in θεων Ορφευς επινυσθη παρα της µητρος Καλλιοπης : γαρ ο Πυθαγορας αυτος φησιν ταυτα εν The Sacred Discourse. What then are the Orphic Transmissions, since we are indeed of the opinion that τω Ιερω λογω. τινες ουν αι Ορφικαι παραδοσεις, επειδηπερ οιοµεθα The Doctrine of Timaeus concerning The Gods should be referred to These? Orpheus handed-down την διδασκαλιαν του Τιµαιου περι θεων χρηναι αναφερειν εις ταυτας ; Ορφευς παραδεδωκεν The Kingdoms of The Gods who Preside over Wholes, according to The (First) Perfect Number (6), βασιλεας θεων προεστηκοτας των ολων κατα τον τελειον αριθµον such as (1) Phanes, (2) Night, (3) Heaven, (4) Kronos, (5) Zeus, and (6) Dionysus. Φανητα Νυκτα Ουρανον Κρονον ια ιονυσον : For Phanes is The First to bear The Scepter, γαρ Φανης ο πρωτος κατασκευαζει το σκηπτρον : and The First King is the renowned Ericapeus. και πρωτος βασιλευσε περικλυτος Ηρικεπαιος : But The Second King is Night, who receives The Scepter from Her Father Phanes. Then The Third King δε δευτερα η Νυξ, δεξαµενη παρα του πατρος, δε <ο> τριτος is Heaven, who receives It from Night. And The Fourth is Kronos, who as they say, inflicted violence 291b Ουρανος παρα της Νυκτος, και τεταρτος ο Κρονος, ως φασι, βιασαµενος, upon His Father. And The Fifth is Zeus, who subdued his Father. And after him, The Sixth is τον πατερα, και πεµπτος ο Ζευς, κρατησας του πατρος, και µετα τουτον ο εκτος 81

82 Dionysus. Surely then, beginning From-Above, from The Intelligible and Intellectual Gods, All These ιονυσος. δη αρξαµενοι ανωθεν απο των νοητων και νοερων θεων παντες αυτοι Kings Proceed through The Middle Orders, and into The Kosmos, in order that They may also Adorn οι βασιλεις χωρουσι δια των µεσων ταξεων και ες τον κοσµον ινα και κοσµησωσι Kosmic affairs. For (1) Phanes Subsists not only among The Intelligibles, but also in The Intellectuals, τα τηδε : γαρ Φαθνης εστιν ου µονον εν τοις νοητοις, αλλα και εν τοις νοεροις, in The Demiurgic, and in The Super-Kosmic and The En-kosmic Order ; and in a similar way, for εν τη δηµιουργικη και εν τοις υπερκοσµιοις και τοις εγκοσµιοις ταξει, και οµοιως (2) Night and (3) Heaven. For The Peculiarities of Them Proceed through All The Middle Orders. Thus Νυξ και Ουρανος : γαρ αι ιδιοτητες αυτων χωρουσι δια παντων των µεσων. δε is not The Mighty (4) Kronos Himself Arranged Prior to (5) Zeus, and does He not, after The Kingdom ουχι ο µεγιστος Κρονος αυτος τετακται προ του ιος και µετα την βασιλειαν of Zeus, Divide The Dionysian (6) Fabrication in conjunction with The Other Titans? And is not ιιον µεριζων την διονυσιακην δηµιουργιαν µετα των αλλων Τιτανων, και (1) The Heavenly arranged, in one way, and (2)The Sub-Lunary in another way ; and (3) The Inerratic τω ουρανω εν µεν αλλος, τοις υπο σεληνην εν δε αλλος, και τη απλανει in one way, and (4) The Erratic/Wandering/Planets in another way, and in a similar way for (5) Zeus εν µεν αλλος, ταις πλανωµεναις εν δε αλλος, και οµοιως και Ζευς and (6)Dionysus? Thus on the one hand, these matters are also clearly asserted by the Ancients. και ιονυσος ; ουν µεν ταυτα και διαρρηδην ειρηται τοις παλαιοις. But if on the other hand, we have made these assertions rightly, All These Divinities ει δε φαµεν ταυτα ορθως, <παντα> have an analogous Subsistence Everywhere ; and he who wishes to survey The Processions of The Gods εστι αναλογον πανταχου, και ο βουλοµενος θεωρησαι τας προοδους των θεων in Heaven or in The Sublunary Realm should look to The First Archetypal Causes of Their Kingdoms. εν ουρανω η τας υπο σεληνην αποβλεψει προς τας πρωτας και αρχηγικας αιτιας των βασιλειων : For from That Source, and according to Them, All Their Generation is derived. Surely then, for which γαρ εκειθεν και κατ εκεινας πασαις η γενεσις, δη διο reason, we should also look to Them. Therefore some say, that Plato omits to investigate Those Gods 291c ηµιν και αποβλεπτεον προς εκεινας. ουν µεν ενιοι φασιν, οτι καταλελοιπε ζητειν τους who are analogous to The Two Kings in Heaven, I mean Phanes and Night. For it is necessary to place µεν ανα λογον τοις δυο βασιλευσιν εν ουρανω, λεγω Φανητι και Νυκτι : γαρ δει ποιειν Them Prior to The Kosmos, in a Superior Order and not among The Enkosmic Gods ; because They are [αυ]τους προ του κοσµου εν υπερτερα ταχει και [ου] εν τοις εγκοσµιους διοτι δη also The Leaders of The Intellectual Gods, by being Eternally Established in The Adytum, as Orpheus και ηγουνται των νοερων θεων, διαιωνιως ιδρυµενοι εν τω αδυτω, καθα Ορφευς himself says about Phanes, who by saying Adytum (Or F72) signifies Their Occult and Immanifest Order. αυτου φησιν του Φανητος, εκεινος αποκαλων αδυτον αυτων την κρυφιον και ανεκφαντον ταξιν. Therefore, whether someone wishes to refer The Circulation of The Same and The Other, to the ουν ειτε <τις εθελοι> ταττειν την περιφοραν ταυτου και την θατερου εις την analogy of These Orders as being Male and Female or Paternal and Generative they shall not fail to hit αναλογιαν τουτων ως αρρεν και θηλυ και πατρικον και γεννητικον, αν ουκ αµαρτανοι The Truth. Or whether we refer to the same analogy The Sun and The Moon, as being opposed to each της αληθειας, ειτε αντιθετους ηλιον και σεληνην ως other among The Planets. [For on the one hand, The Sun Preserves The Likeness to Phanes εν τοις πλανωµενοις µεν ηλιος [σωσει την οµοιοτητα προς τον Φανητα through His Light, while on the other hand, The Moon Preserves Her Likeness to Night. But if this δια δε η] σεληνη την προς την Νυκτα. [δε ει τουτο] 82

83 is true, then as it appears to me, in The Intellectual Order, Zeus The Demiurge, is established analogous αληθες, ως δοκει εµοι, νοερον δηµιουργον ιδρυσας [ανα λογ]ον to Phanes in The Intelligible/Paternal Order... Just as The Vivific Container Hera is analogous to Night ; 291d [τω] Φανητι τω πατρι... ωσπερ τον ζωογονον τον κρατερα τη Νυκτι Who Produces All Life in conjunction with Phanes from Unapparent Causes ; and as Hera The Container τη παραγουση πασαν ζωην µετα του Φανητος εκ των αφανων, και ως ο κρατηρ Delivers into Light, All The Soul of Those Contained in The Kosmos. ] For it is Better to conceive λοχευει πασαν ψυχην τοις εν τω κοσµω : γαρ βελτιον νοειν both of These (Phanes-Night) as being Prior to The Kosmos, and on the one hand, to arrange The αµφω προ του κοσµου και µεν ταττειν τον Demiurge Himself, as being analogous to Phanes ; and since He is said to be assimilated to Him δηµιουργον αυτον ανα λογον τω Φανητι, και επειδη λεγεται αφοµοιουσθαι προς αυτον according to The production of Wholes ; whereas to arrange The Power conjoined with Zeus who is also κατα την ποιησιν των ολων, δε την δυναµιν συνεζευγµενην αυτω και Generative of Wholes, analogous to Night ; Who Produces Everything Invisibly (Phaedo 109b) γεννητικην των ολων τη Νυκτι προαγουση τα παντα αφανως from The Intelligible Father (Phanes). However, after These (Phanes-Night), we must consider εκ του πατρος, δε µετα τουτους παραδιδοναι The Remaining Ones as being analogous to The Intellectual Kingdoms. τας λοιπας ανα λογον διακεκοσµηµενας ταις νοεραις βασιλειας. And in the same way if we should also enquire, for what reason Plato does not distinctly και αυτο τουτο ει και ζητοιηµεν δια τι µη διαρρηδεν take up Their (Phanes-Night) Two Kingdoms, and to whom we have said that Zeus and Hera are analogous? ελαβεν τας δυο βασιλειας και µεν προσεχεστερον λεγειν οτι εκεινους εστι ανα λογον It may be readily answered, that the tradition of Orpheus contains These ; and on which account η παραδοσις Ορφεως ειχε δι ου Plato celebrates The Kingdom of Heaven and Earth as The First ; the Hellenes being more accustomed εξυµνει την βασιλειαν Ουρανου και Γης την πρωτην, τοις Ελλησιν ουσα συνηθεστερα (to this tradition than to the Orphic) ; just as he himself says in the Cratylus (396c), where he particularly καθαπερ και αυτος λεγει εν τω Κρατυλω, διαφεροντως brings to mind The Theogony of Hesiod, and returns as far as to This Kingdom, according to Hesiod. µεµνηµενος της Θεογονιας Ησιοδου και ανατρεχων µεχρι ταυτης κατα τον Ησιοδον. Thus, Plato starts from Hesiod s Theogony as being more familiar and by assuming Heaven and ουν ορµηθεις απο ταυτης ως γνωριµωτερας και λαβων τον Ουρανον και Earth as being The First Kingdoms Above The Kosmos, he produces here, in The Kosmos, The Visible την Γην ως πρωτους βασιλεας υπερ τον κοσµον παρηγαγε τονδε εν τω κοσµω ειδε Heaven and Earth and as being analogous to Those (in The Assimilative Order), which he celebrates as 291e τον ουρανον και την γην και αναλογον τους εκεινους, ην αυτου εξυµνησε The Most Ancient of The Gods (40c) within The Kosmos. From These also, he begins The Theogony πρεσβυτατην εντος, απο τουτων και αρχεται της θεογονιας of The Sublunary Gods. Therefore on the one hand, if this is Dear to The Gods, it will be quite clear των υπο σεληνην θεων. ουν µεν ει ταυτη εστιν φιλον τοις θεοις εστω καταδηκλα through what follows. But on the other hand, at the present time we shall only add, that in the case of δια των εποµενων, δε νυν προσθεντες επι those references mentioned earlier, we must divide all these names in order to see these names either, in τοσουτον την λεξιν τοις ειρηµενοις δει χωρωµεν παντα ταυτα τα ονοµατα θεωρειν τους ειρηµενους µεν, a Divine or Spiritual Way, and thus according to The Allotments of These Gods in the Four Elements. θειως η δαιµονιως τροπους, και δε κατα τας ληξεις τας (p113) εν τοις τετρασι στοιχειοις : 83

84 For This Ennead Itself (Zeus/Hephaestos/Poseidon-Hera /Demeter/Artemis-Apollo/Hermes/Aphrodite, γαρ η εννεας αυτη Hestia[Athena/Ares] alone remains in The Home of The Gods Phaedrus 246e) Subsists In Every Way that is possible ; whether in The Ether or in Water, or in Earth or in The Air, εστι παντοιως και εν αιθερι και υδατι και εν γη κα ι εν αερι, according to both The Divine, and also according to The Spiritual Peculiarity. And in turn, these names κατα τε την θειαν και κατα την δαιµονιον ιδιοτητα, και παλιν τα αυτα are to be seen Aquatically in Water and Aerially in Air, and surely also Terrestrially in Earth, in order ενυδριως <εν υδατι> και αεριως εν <αερι> και δη και χθονιως εν γη, ινα that All These Powers may be everywhere, in an all-various mode of subsistence. For there are also παντα η πανταχου παντοιως : γαρ εισι και many Modes of Divine and Spiritual Providence, and many Allotments according to the division of the πολλοι τροποι θειοι και δαιµονιοι της προνοιας και πλειους ληξεις κατα την διαιρεσιν των Elements ; for if All The Real Beings were not Everywhere, The Number of The Same and The Like στοιχειων, δε παντων οντων πανταχου ο αριθµος του αυτου και οµοιου would in turn, fail to come to Light. And thus much concerning these matters. But let us now return παλιν αναφανησεται. και ταυτα περι τουτων. δε εκθεµενοις to the text itself, and let us test its meaning to the utmost of our ability. την λεξιν αυτην βασανιστεον αυτο εκαστον καθ εαυτο κατα δυναµιν And both Ocean and Tethys were The Offspring Generated from Earth and Heaven. 40e τε Ωκεανος και Τηθυς παιδες εγενεσθην Γης και Ουρανου. Just as This Whole Kosmos is Broad and Manifold, surely then, when comparing Ωσπερ ουτοσι συµπας ο κοσµος ων πολυς και ποικιλος, δη ατε απεικονισαµενος The Intellectual Order of The Ideas, It contains These Two Summits In-Itself ; Earth and Heaven ; The την νοεραν ταξιν των ειδων, εχει ταυτας δυο ακροτητας εν εαυτω, γην και ουρανον, τον µεν One being Destined to be The Father, but The Other One The Mother (for which reason he also says that εν οντα µοιρα πατρος, την δε εν µητρος (γαρ δια τουτο και ειπεν The Earth is The Most Ancient of The Gods within Heaven (Tim40c), in order that he may conformably την γην ειναι πρεσβυτατην των θεων εντος ουρανου, ινα εποµενως λεγη say that The Earth is The Mother of That which Heaven is The Father ; thus making it clear that Partial λεγη την γην εστιν µητερα ων ο ουρανος πατηρ, δηλων τα µερικα Causes are not only Subordinate to their Progeny, as Poverty is to Love, but are also at the same time 292 αιτια εστι ου µονον καταδεεστερα των γεννηµατων, ως η Πενια του Ερωτος, αλλα και αµα Superior to Those They Generate, as Alone Receiving The Offspring Proceeding from The Fathers. κρειττονα κακεινογεννωντα, ως µονον υποδεχοµενα τα γεννωµενα προιοντα απο των πατερων : Surely then, These Two Summits, must be conceived in The Kosmos, Heaven as The Father, and Earth δ ουν αυται δυο ακροτητες ουσα νοεισθωσαν εν τω κοσµω, ο ουρανος ως πατηρ και η γη as The Mother of Her Common Progeny. For All The Other Sublunary Gods also Culminate in These ; µητηρ αυτης των κοινων γεννηµατων : γαρ παντα τα αλλα και τελει εις ταυτα, Some, by Giving Completion to The Heavenly Number, while Others, Give Completion to The τα µεν συµπληρουντα τον ουρανιον αριθµον, τα δε την Wholeness of The Earth). Thus in the same way, These Two Sources ; Earth and Heaven, must be ολοτητα της γης ), δε τον αυτον τροπον τας ταυτας δυο αρχας, γην και ουρανον, υπο supposed to Subsist in Each of The Elements of The Kosmos ; such as on the one hand, Aerially in Air, θετεον και εν εκαστω των στοιχειων του κοσµου, µεν αεριως εν αερι, but Aquatically in Water, then Terrestrially in Earth ; and according to all the above mentioned modes ; δε ενυδριως εν υδατι, δε χθονιως εν γη, και κατα παντας τους ειρηµενους τροπους, 84

85 in order that Each One may also be a Perfect Kosmos, being Micro-Kosmically Adorned and Arranged ινα εκαστον και η τελειος κοσµος διακεκοσµηµενον from Analogous Causes. For if somehow a man is also said to be a microcosm, how is it not necessary εκ των ανα λογον αρχων : γαρ οπου ο ανθρωπος και λεγεται ειναι µικρος κοσµος, πως ου δει that Each of The Elements, by a much greater priority, should appropriately contain In-Itself, All that εκαστον των στοιχειων πολλω προτερον οικειως εχειν εαυτω παντα οσαπερ The Whole Kosmos Contains Wholly? For which reason, it seems to me that immediately after the ο ολος κοσµος ολικως ; διο δοκει µοι προσεχως µετα τον discussion about Heaven and Earth, Plato delivers the theory about These Gods, making The Beginning 292b λογον περι ουρανου και γης παραδουναι την θεωριαν περι των τουτων θεων,ποιουµενος την αρχην from Earth and Heaven ; for The Sublunary Gods Proceed analogous to Heaven and Earth. However, απο γης και ουρανου : γαρ ουτοι προεληλυθασιν ανα λογον και εκεινοις. αλλ These Two Divinities on the one hand, are Wholly The Causes of All The Gods that are now Produced, εκεινοι µεν ολικως αιτιοι παντων των νυν παραγοµενων, while on the other hand, These Divinities that are The Offspring of Heaven and Earth, are analogous to δε οι εκεινοις ανα λογον The Whole of Heaven and The Whole of Earth. And as we have observed before, These Two are in τω ολω ουρανω και τη ολη γη και, ως ειποµεν, εισι every way in Each of The Elements ; such as Aerially or Aquatically or Terrestrially, according to Its παντως εκαστω των στοιχειων οιον αεριως η ενυδριως η χθονιως κατα την own Order. For Heaven is in Earth, and Earth is also in Heaven. And Here on the one hand, Heaven αυτου ταξιν : γαρ ουρανος εστι εν γη και γη και εν ουρανω, και ενταυθα µεν ο ουρανος Subsists Terrestrially, but There, Earth Subsists in a Heavenly Way (for Orpheus also calls The χθονιως, δε εκει η γη ουρανιως (γαρ Ορφευς και προσηγορευσε την Moon, Heavenly Earth (O. Frag 81). Nor should one wonder if these are superfluous exhortations... σεληνην ουρανιαν <γην>, ου δει και θαυµαζειν προς ταυτα περιεργον παραµυθιας... since on the one hand, one can see that these same relations are wholly valid everywhere, according to αλλα µεν θεωρειν τουτο τα αυτα ειθισµενους ολως αξιουν πανταχου κατα The Analogous, among The Intelligibles, in Intellectuals, in The Super-Kosmic, in Heaven, and το ανα λογον, εν νοητοις, εν νοεροις, εν υπερκοσµιοις, εν ουρανω, in Generation, according to The Proper Order of Each One. But on the other hand, one must refer to εν τη γενεσει, κατα την οικειαν ταξιν εκαστον. δε αποδοτεον those doctrines that are held in repute by us concerning These Gods. For I know, on the one hand, that τους δοκουντας λογους ηµιν περι των τουτων θεων. γαρ οιδα µεν οτι some of the interpreters of Plato know by hearsay that The Earth is this solid mass, while others think 292c οι µεν των εξηγητων ηκουσαν [την] γην ειναι ταυτην την στερεαν, οι δε it is an order in matter which has an arrangement prior to those that are generated ; and others, that it is την ταξει εν υλης προυποτεθεισαν τοις γιγνοµενοις, οι δε intelligible matter ; and others, the power of intellect ; others, life ; others, an incorporeal idea that is την νοητην υλην, οι δε του δυναµιν νου, οι δε ζωην, οι δε ασωµατον ειδος inseparable from the earth ; others suppose it to be soul ; and others intellect. And similarly in the case of αχωριστον της γης, οι δε υποτιθενται αυτην ψυχην, οι δε νουν, και ωσαυτως Heaven, some suppose it to be the visible heaven ; others, the motion about the middle (of the kosmos) ; ουρανον οι µεν τον φαινοµενον, οι δε την κινησιν περι τον µεσον, others, power aptly proceeding in conjunction with motion ; others, that which possesses intellect ; others οι δε δυναµιν εµµελως προιουσαν µετα την κινησεως, οι δε τον εχοντα νουν, οι δε a pure and separate intellect ; others, the nature of circulation ; others, soul ; and others, intellect. τον καθαρον και χωριστον νουν, οι δε της φυσιν περιφορας, οι δε ψυχην, οι δε νουν. 85

86 I certainly also know indeed, that the Divine Iamblichus understands by The Earth, on the one hand, µην και οιδα γε, οτι ο θειος Ιαµβλιχος ακουει την γην µεν All that is Stable and Firm ; according to both The Essential-Being, and according to The Energy and παν το µονιµον και σταθερον κατα τε ουσιαν και κατ ενεργειαν και according to The Perpetual Circulation of The En-Kosmic Gods, he comprehends Superior Powers and κατα την αιδιον περιφοραν των εγκοσµιων θεων περιεχουσαν κρειττονας δυναµεις και Whole Lives. Whereas by Heaven on the other hand, he understands The Whole and Perfect Demiurgic ολας ζωας, ουρανον δε την ολην και τελειαν δηµιουργικην Energy that Proceeds from The Demiurge, that is Full of The Appropriate Power that also Subsists ενεργειαν προιουσαν απο του δηµιουργου και πληρη της οικειας δυναµεως και υπαρχουσαν about The Demiurge, as being The Limit/boundary of Itself and of Wholes. But I also know, how the περι τον δηµιουργον, ως ουσαν ορον εαυτης και των ολων. δε και οιδα, οπως ο admirable Theodoros establishes both These Powers in The First Life according to Condition/Disposition. θαυµαστος Θεοδωρος υφιστησιν αµφοτερας τας ταυτας δυναµεις εν τη πρωτη ζωη κατα σχεσιν : For in The Life according to The Disposition/State/Habit of The Soul of The Kosmos, through which, by γαρ εν τη ζων κατα σχεσιν της ψυχης του κοσµου, δι ης descending into Itself, in conjunction with Otherness (Ennead V 1-10), Ends in turn, in The Fontal Soul. 292d κατελθουσα εις εαυτην, συν ετεροτητι ετελει παλιν εις την πηγαιαν, Thus, The First Three States are seen straightaway, in conjunction with The Wholeness. The First of αι πρωται τρεις σχεσεις εθεωρουντο ευθυς συν ολοτητι, του πρωτου These, consists of The Wholeness which Subsists in both Realms, which possesses The Wholeness that µεν εκ της ολοτητος του υφισταµενου εκατερωθεν εχοντος την ολοτητα is Prior to the parts, that Culminates in The Whole Fontal Soul, while The Second, first Preserves The προ των µερων της τελουσης εις την ολην πηγαιαν, του δε µεν τηρουντες την Whole Fontal Soul, then Divides Itself into Parts, and It also possesses The Wholeness which consists of ολην πηγαιαν, δε εαυτον µεριζοντος και εχοντες την ολοτητα εκ Parts. But The Third, Distributes/Divides The Fontal Soul, but Preserves Itself Whole. And thus, των µερων, του δε µεριζοντος την πηγαιαν, δε τηρουντος εαυτον ολον, και both Earth and Heaven are contained in The First of These Three States. For The Material Nature, τε γην και ουρανον ειναι εν τω πρωτω τριων : γαρ το υλικον which is in The First State is called Earth ; Matter, being thus denominated by the ancient theologists. το εν τω πρωτω καλεισθαι γην, την υλην τω τουτω ονοµατι προσαγορευοντων των αρχαιων θεολογων Whereas Heaven, is an Intellect of The Same Kind, as Separating the last from The First in Disposition, δε ουρανον νουν τον αυτον τοιουτον, ως διοριζοντα το εσχατον απο του πρωτον εν σχεσι and as Constituting This Visible Heaven through Its Own Disposition. Surely then, the disposition of και ως υφισταντα τονδε τον ουρανον δια της εαυτου σχεσεως : γουν η σχεσις εφ our soul to the body also Preserves the body itself. ηµων της ψυχης προς το σωµα και σωζει αυτο. Thus knowing this, I am led to think that it is necessary to hold-on, as if to a safe mooring, δε ειδως ταυτα ηγουµαι δειν εχεσθαι ωσπερ ασφαλους πεισµατος to the doctrine of our Leader Syrianos. For by means of this, on the one hand, we shall avoid discordant της παραδοσεως ηµων του καθηγεµονος : γαρ δια ταυτης µεν φευξοµεθα τα πληµµελη opinions, and on the other hand, we shall conjoin ourselves to the most pure conceptions of Iamblichus. 292e των δοξασµατων, δε συνεψοµεθα ταις καθαρωτατας εννοιαις Ιαµβλιχου. Thus we should first recollect, that the discussion is about The Sublunary Gods Themselves, ουν ηµας πρωτον υποµνησοµεν, οτι ο λογος περι των υπο σεληνην θεων αυτους, and also that All of Them, are Everywhere, and that They Proceed according to The Analogy of The και οτι παντες πανταχου και οτι προεληλυθασι κατ αναλογιαν των 86

87 Intelligible and Intellectual Kings. And since in this same way, we say, that just as The First Heaven νοητων και νοερων βασιλεων. επειθ τουτοις ουτωσι λεγοµεν οτι καθαπερ ο πρωτιστος ουρανος is The Limit of The Intellectual Gods and also Connectedly Contains The Measure which Proceeds from εστι ορος των νοερων θεων και συνοχευς συνεχων το µετρον εκ The Good Itself, and from The Intelligible Gods, into The Intellectual Orders, then in the same way τ <αγαθου> αυτου και απο των νοητων θεων εις τους νοερους διακοσµους τον αυτον τροπον we also trust that This Heaven which is now mentioned by Plato, is also the Limit of The Gods that are και πιστευοντες ουτος ο ουρανος ηκον εστι και ορος των θεων The Creators of Generation, who Connectedly Comprehend The Demiurgic Measure within One Limit, γενεσιουργων συνοχευς συνεχων το δηµιουργικον το µετρον εν ενι περατι and also That Measure which Proceeds from The Celestial Gods to Those Divinities that are Allotted και το προελθον εκ των ουρανηιων θεων εις τους λαχοντας The Realms of Generation, that also Connects Them with The Heavenly Government of The Gods. For την γενεσιν και συναπτων αυτους προς την ουρανιον ηγεµονιαν των θεων : γαρ just as The Demiurge is Analogous to The Good Itself, so also is The Singular Divinity of This Heaven, ως ο δηµιουργος ανα λογον προς ταγαθον αυτο, ουτως η µια θεοτης του τουδε ουρανου to The Intellectual Heaven. Therefore, just as There, Measure and Limit Arrives from The Good προς τον νοερον ουρανον. ουν ωσπερ εκει το µετρον και το περας εφηκει εκ του αγαθου through Heaven, to All The Intellectual Gods, surely then so also here, The Limit Arrives to The Gods δια του ουρανου πασι τοις νοεροις, δη ουτω και ενταυθα ο ορος εφηκει τοις θεοις that are The Creators of Generation, and also to The Superior Generation [Angels,Spirits,Heroes] from γενεσιουργοις τε και τοις κρειττοσι γενεσιν απο The Demiurge, and The Summit of The Enkosmic Gods ; so surely then I mean, by The Connectedly του δηµιοργου και της ακροτητος των εγκοσµιων δη λεγω της συν Comprehending Mediation of This Heaven. For The Everywhere Proceeding from Heaven is Allotted 292f -οχικης µεσοτητος του τουδε ουρανου : γαρ ο πανταχου προιων ουρανος ελαχε This Order ; so that on the one hand, in some places it Proceeds, Occultly and Unifically ; whereas in ταυτην την ταξιν, µεν οπου κρυφιως και ηνωµενως, δε another place It Proceeds, Visibly and Separately. For in one place, Heaven Introduces Limit to souls ; οπου εκφανως και διηρηµενως : γαρ µεν οπου επιφερει τον ορον ψυχαις, but in another place, It Introduces Limit to The Works of Nature, and in another place, a different way δε οπου τοις εργοις της φυσεως, οπου δε αλλως to those others. So that on the one hand in The Air, It brings about Limit Primarily ; but Secondarily in αλλοις, και µεν εν αερι πρωτως δε δευτερως εν The Aquatic Orders, but in an ultimate way in The Earth, and in Subterranean works. But there are ταις ενυδριοις ταξεσι, δε εσχατως εν τη γη και τοις χθονιοις εργοις. δε εισι also the Complex Involvements of these ; for The Divine and The Spiritual Way of Subsistence are και συµπλοκαι τουτων : γαρ το θειως και το δαιµονιως different in The Air and in The Earth. For in one place The Way is The Same in different Orders ; but 293 αλλο εν αερι [και] επι γης : γαρ µεν οπου ο τροπος ο αυτος εν διαφοροις ταξεσιν, δε in another place, the mode is different in one allotment. And so much concerning The Power of Heaven. οπου ο τροπος ετερος επι µιας ληξεως. ταυτα µεν ουν περι της δυναµεως ουρανου. Then after this, by directing our attention to The Earth, and by invoking Her Aid, δε µετα τουτον τραποµενοι επι την γην και παρακαλεσαντες αυτην συνεφαψασθαι we shall derive in turn the whole of the theory concerning Her, from Her First Evolution into Light. αποδωµεν παλιν των λογων περι αυτης αποτης αυτης πρωτης εκφανσεως Therefore, on the one hand, She First became Manifest There, in The Middle Triads of The Intellectual ουν µεν εκφαθνεισα εκεινη εν ταις µεσαις τριασιν των νοερων 87

88 Gods, together with Heaven, who Connectedly Contains The Whole Intellectual Order of Gods. And θεων αµα ουρανω τω συνοχει των ολων νοερων θεων She also Proceeds Analogous to The Intelligible Earth, that we also find in The First of The Intelligible τε προεισι ανα λογον προς την νοητην γην, ην και ευρισκοµεν πρωτιστην των νοερων[νοητωνττ] Triads, and by being Assimilated to The First Unlimited She Subsists in The Vivific Orders. But on the τριαδων, και ως αφοµοιουται προς την πρωτην την απειριαν εν ζωογονοις ταξεσιν, other hand, She is The Receiving Womb of The Generative Divinity of Heaven and The Middle Center δε εστι ο εκδοχιος κολπος της γεννητικης θεοτητος ουρανου και το µεσον κεντρον of His Paternal Goodness. She also Reigns together with Him, and is also The Power of Him who is της εκεινου πατρικης αγαθοτητος, και συµβασιλευουσα αυτω και δυναµις αυτου οντος The Father. However, The Earth which is analogous to Her, that also Presides over The Sublunary πατρος. δε η γη ανα λογον αυτη και προισταµενη εν τοις υπο σεληνην Realm, is also, as it were, The Prolific Power of This Heaven, that Unfolds into Light His Paternal 293b εστι οιον γονιµος δυναµις του ουρανου, την εκφαινουσα αυτου πατρικην Definitive, Measuring and Comprehending Providence, which also Prolifically Extends to everything. και οριστικην και µετρικην και συνοχικην προνοιαν, και γονιµοις[γονιµωςττ] διατεινουσα επι παντα, Earth also generates all of the sublunary infinity, just as The Heaven that belongs to The Coordination αυτη απογεννωσα πασαν των υπο σεληνην την απειριαν, ωσπερ ο ουρανος ο την συστοιχιαν of The Limit, Introduces Limitation and Termination to those that are secondary. Therefore, on the one του περατος, επιφερων τον ορον και το περας τοις δευτεροις. ουν µεν hand, This Limit and Termination, Define The Hyparxis of every entity, and according to which, Gods ουτος ο ορος και το περας αφοριζει την υπαρξιν εκαστου, και καθ ην θεοι Spirits, souls and bodies are Connected and made to be One, by Imitating The Singular Unity και δαιµονες και ψυχαι και σωµατα συνεχεται, και ενοποιει τα µιµουµενα την µιαν εναδα of Wholes. But on the other hand, The Unlimited Multiplies The Powers of every entity. For there is των ολων. δε η απειρια πολλαπλασιαζει τας δυναµεις εκαστων : γαρ much that is limited, and likewise much that is unlimited in all the sublunary natures, and through which πολυ το περας, και δε πολυ το απειρον εν απασι τοις υπο σεληνην, τε δια Divinity, and along with That Divinity, extends to all. Therefore, we have These Two Orders, θεου και µετα θεους διατεινον των παντων. ουν εχοµεν τας ταυτας δυο ταξεις that are Generative of The Divine or Spiritual Processions, in all the genera and in all the elements ; γεννητικας των θειων η δαιµονιων προοδων εν πασι τοις γενεσι και πασι τοις στοιχειοις, and The Singular Kingdom belonging to Them, just as in The Intellectual Orders. και την µιαν βασιλειαν αυτων ωσπερ εν τοις νοεροις. A Second Dyad Proceeds from These : Ocean and Tethys. Whereas, This Generation δευτερα δυας προεισι απο τουτων, Ωκεανος και Τηθυς, δε της ταυτης γενοµενης of Generative Agents does not succeed by copulation, nor by any such conjunction of those that are απογεννησεως γενεσιουργον ου διαδοξαζουσι κατα συνδυασµον ουδε κατα τινα συνοδον των separated, nor by division, nor by a certain sectioning/portioning (for all these modes are in some way 293c κεχωρισµενων ουδε κατα µερισµον ουδε κατα τινα αποτοµην (γαρ παντα ταυτα τινες foreign to The Gods). But It does come about according to The One Union and Indivisible Conjunction αλλοτριως των θεων), αλλα κατα µιαν ενωσιν και αδιαιρετον συµπλοκην of Powers. And theologists are accustomed to call It, Marriage. For as the theologist Orpheus says, των δυναµεων, και οι θεολογοι <ον> ειωθασι προσαγορευειν γαµον : γαρ καθα ο θεολογος φησιν Marriage is appropriate to This Order [Frag 90]. For he calls The Earth The First Bride, and The Union ο γαµος και οικειος τη ταυτη ταξει, γαρ αποκαλει την γην την πρωτην ηυµφην και την ενωσιν of Her with Heaven, The First Marriage ; since there is no Marriage in Those Divinities that are in αυτης προς τον ουρανον πρωτιστον γαµον : γαρ ου ο γαµος εν τοις 88

89 The Most-Eminent Degree, United. Hence there is no marriage between Phanes and Night, who are µαλιστα ηνωµενοις, διο εστι ουκ γαµος Φανητος και Νυκτος, Intelligibly United to Each Other, whereas there is Marriage among The Gods who manifest the division νοητως ηνωµενων αλληλοις, αλλ εν τοις επιδεικνυµενοις το διηρηµενον of Powers and Energies in conjunction with Union. And on this account Marriage appears to be adapted των δυναµεων και των ενεργειων µετα της ενωσεως. και δια ταυτα ο γαµος εοικε προσηκειν to This Heaven and to This Earth, insofar as They are analogously representative of That [Intellectual] και τουτω ουρανω και <ταυτη> γη, ως ενεικονιζοµενοις εκεινον Heaven and That Earth. Which surely also knowing, The Sacred Laws of the Athenians, ordered ουρανον και εκεινην γην. ο δη και ειδοτες οι θεσµοι των Αθηναιων προσεταττον that The Marriages of Heaven and Earth should be Celebrated, as being preparatory to Initiation into The τους γαµους ουρανω και γη προτελειν Mysteries. And also in The Eleusinian Mysteries, by thus directing their attention to These ; looking-up και εν τοις Ελευσινιοις ιεροις δε βλεποντες εις τουτους αναβλεποντες to Heaven, on the one hand they cried, O Son!, but on the other hand, looking-down to The Earth, εις τον ουρανον µεν εβοων υε, δε καταβλεψαντες εις την γην they cried O Womb!. Thus The Generation of All is seen by These being The Father and The Mother. το κυε δ την γενεσιν παντων ειναι γινωσκοντες δια τουτων ως πατρος και µητρος. Thus I mean that, according to This Union, They Generate Ocean and Tethys through Their Own ουν λεγω κατα την ταυτην ενωσιν, παραγουσιν Ωκεανον και Τηθυν δια την εαυτων Goodness, in conjunction with Their Separation. Or rather, They do not immediately produce Ocean 293d την αγαθοτητα µετα την διακρισεως, δε µαλλον ου ευθυς του and Tethys among Them, since Two Monads, and Two Triads and Double Hebdomads were produced τους εν τουτοις, αλλα δυο µοναδας και δυο τριαδας και διπλας εβδοµαδας Prior to Them, among which Hebdomads, both Ocean and Tethys are found. And The Monads together προ τουτων, εν αις τε ο Ωκεανος και η Τηθυς. και αι µοναδες with The Triads on the one hand, Abide with The Father, but on the other hand, of The Hebdomads, µετα των τριαδων µεν µενουσι παρα τω πατρι, δε των εβδοµαδων Ocean together with Tethys, on the one hand, Abide and at the same time Proceed. But on the other ο Ωκεανος µετα της Τηθυος µεν µενει τε αµα και προεισιν, δε hand, The Others Proceed into Another Order of The Gods. Therefore, on the one hand, These Subsist οι αλλοι προεληλυθασιν εις ετεραν διακοσµησιν των θεων. ουν µεν There, in this way. εκει ουτως. 1 HEAVEN O Son 1 OCEAN 1 : : 1 TETHYS 2 ABIDE & Proceed 1 Kronos 2 2 Rhea 2 3 Phorkus 3 Themis 3 4 Coeus Memory 4 5 Croeus Thea 5 6 Hyperion Dione 6 7 Iapetus : : Phoebe 7 2 EARTH O Womb 89

90 But here on the other hand, the discussion entirely omits The Causes that Abide in ενταυθα δε ο λογος παντη παρηκεν τας αιτιας µεν µεινασας εν The Father, but delivers Those that Proceed and at the same time Abide, because the discussion is about τω πατρι, δε παραδεδωκε τας προελθουσας και αµα µεινασας, διοτι ο λογος εστιν περι the subject concerning The Gods that are The Creators of Generation. However, Procession, Motion, ο προκειµενος θεων γενεσιουργων, δε η προοδος και η κινησις and Otherness are adapted to These Gods, and also, the Co-ordination of the Male with the Female ; και η ετεροτης οικεια τουτοις και το συνταττειν του αρρενος µετα το θηλυ, in order that there may be Generation and Order, and that matter may be Adorned with The Ideas, and ινα η γενεσις και διακοσµησις και της υλης κοσµουµενης τοις ειδεσι και that Otherness may be combined with Sameness. And hence from the beginning Plato commences from της ετεροτητος συµπλεκοµενης τη ταυτοτητι. και διο απο αρχης ηρξατο απο The Dyad and Proceeds through It, and again returns to It (for The Dyad is adapted to material δυαδος και προεισι δι αυτης και προιων καταστρεψει εις αυτην (γαρ η δυας προσηκει τοις ενυλοις natures, as we are often reminded, as well as Otherness, on account of the division of The Ideas about 293e ως πολλακις υπεµνησται, και ωσπερ η ετεροτης δια τον µερισµον των ειδων περι matter) and having mentioned The Dyad, he begins from The Earth ; for This is more adapted to την υλην) και λεγων την δυαδα ηρξατο απο της γης : γαρ τουτο εστι οικειοτερον The Gods involved in Generation. τοις πραγµασιν γενεσιουργοις But what about These Two Divinities ; Ocean and Tethys, who Abide in Their Causes, αλλα τινες ουτοι οι θεοι µενοντες εν τοις αιτιοις and at the same time Proceed from Them? Thus, some say that Ocean is a corporeal essence ; και αµα προιοντες απ αυτων ; ουν οι µεν λεγουσιν τον Ωκεανον µεν την σωµατικην ουσιαν, while others say, that It is a swiftly pervading nature ; others, that It is the motion of a humid essence ; οι δε την ωκεως διανουσαν φυσιν, οι δε <την> φοραν της υγρας ουσιας, others, that It is ether because the acuteness of its motion ; and others, that It is the intelligible profundity οι δε τον αιθερα δια την οξυτητα της κινησεως, οι δε το νοητον βαθος of life itself. However, the Divine Iamblichus defines It as being The Middle Motive Divine Cause, της ζωης αυτο. δε ο θειος Ιαµβλιχος αφοριζεται αυτον ουσαν την µεσην κινητικην θειαν αιτιαν, which is Primarily Participated by Middle Souls, Lives and Intellections, and also Efficacious Natures ης πρωτως µετεχουσιν αι µεσαι ψυχαι και ζωαι και νοησεις τε αι δραστηριοι φυσεις and Those Elements that are Pneumatic, such as Air and Fire. But with respect to Tethys, some say, και τα στοιχειων πνευµατικα, ωσπερ αηρ τε και πυρ. δε την Τηθυν οι µεν φασιν that It is a humid essence ; but others, that It is a very-mutable nature ; others, that It is the good-order αυτην την υγραν ουσιαν, οι δε την πολυµεταβολον φυσιν, οι δε την ευθηµοσυνην of the kosmos. But the Divine Iamblichus asserts It to be The Productive Power, that assumes an του παντος. δε ο θειος Ιαµβλιχος διαθεσιν αυτην ειναι την ποιητικην υποτιθεται Efficacious Subsistence when It Energizes ; The Stable Intellections of which, souls, natures and 293f δραστηριον καταστασιν εν τω ενεργειν, αι µονιµοι νοησεις ης και ψυχαι και φυσεις και Powers Participate which are also Participated by certain Solid Receptacles, whether of Earth or Water, δυναµεις µετεχουσι τουτοις και προς τινες στερεαι χωραι η της γης και του υδατος which Prepare a Seat for The Elements. However, Theodoros indeed places Earth and Heaven in the αι παρασκευαζουσαι την εδραν των στοιχειων. δε ο Θεοδωρος γε εν τω first part of the before mentioned first triad, according to the animation in habitude, thus I mean, πρωτω της προειρηµενης πρωτιστης τριαδος κατα την ψυχωσιν εν σχεσει δη λεγω in the first triad of the whole prior to parts, and he also places Heaven analogous to the intellectual τω ολω προ των µερων, τε και αποθεµενος τον ουρανον το µεν κατα το νοερον 90

91 nature, but The Earth to the material nature. Then of those remaining, on the one hand, he places την δε την γην κατα το υλικον, των λοιπων µεν those that subsist according to the whole of parts in the second part, which he calls Ocean, but on εκ κατα το ολον των µερων τον δευτερον αποκαλει Ωκεανον, the other hand, he places those that subsist according to the wholeness of the part, in the third part δε τον κατα την ολοτητα του µερους τον τριτον which he calls Tethys. 294 προσαγορευει Τηθυν. Then in turn in taking-up our own Causes, we say that The Causes of Ocean and Tethys δε παλιν αντιλαβωµεθα ηµετερων των αρχων φωµεν και τας αιτιας τουτων are on the one hand, both in The Intellectual Gods, and on the other hand, that They are also in This ειναι µεν και εν τοις νοεροις θεοις, δε ειναι και εν τωδε Visible Kosmos ; for Ocean everywhere distinguishes The First Orders from Those that are Secondary, τω κοσµω : γαρ πανταχου διοριζειν τας πρωτας ταξεις απο των δευτερων, for which reason, the poets do not irrationally call Ocean The Defining Limit of The Earth. Thus in turn, ποιητων ουκ αλογως καλουντων Ωκεανον τον οριζοντα της γης. δε αυ This Ocean, which is now the subject of the discussion is The Cause of Motion, Procession and Power ; τουτον τον Ωκεανον, ου νυν περι ο λογος, ειναι αιτιον κινησεως και προοδου και δυναµεως, on the one hand, by instilling The Flower and The Prolific Abundance into The Intellectual Lives, µεν εντιθεντα ακµην και γονιµον περιουσιαν ταις νοεραις ζωαις, but on the other hand, by first instilling Keenness, in The Energies in Their Souls, and secondly, by δε µεν οξυτητα εν ταις ενεργειας ταις ψυχαις, δε instilling Purity in Their Productions ; and finally The Facility of Motion in Their bodies. And again καθαροτητα εν ταις απογεννησεσι, δε ευκινησιαν τοις σωµασιν, και on the one hand, in The Gods, It is Productive of a Motive and Providential Cause ; but in The Angels µεν εν θεοις παρεκτικον κινητικης και προνοητικης αιτιας, δε εν αγγελοις It Unfolds into Light an Intellectual Keenness. Then in turn, in Spirits, It is The Provider of Efficacious εκφαντορικης νοερας οξυτητος, δε αυ εν δαιµοσι δραστηριου Power ; but in The Heroes, It is The Provider of a Magnificent and Flourishing Life. And surely then δυναµεως, δε εν ηρωσι χορηγον µεγαλουργου και ακµαζουσης ζωης, και δη It also Subsists in each of the elements, according to Its Characteristic Peculiarity. So on the one hand, και εκαστον στοιχειον καθ ιδιως, <µεν> The Aerial Ocean is The Cause of all the alterations of aerial natures, and of the circle of the meteors, 294b τον αεριον αιτιον πασης της µεταβολης των αεριων και του κυκλου των µετεωρων, as Aristotle also says [M ]. Whereas The Aquatic Ocean gives Subsistence to fertility and also ως Αριστοτελης και φησι δε τον ενυδριον υποστατικον ευγονιας τε και to the facility of motion and to all-various powers (for according to the poets, from This Source : ευκινησις και παντοιων δυναµεων (γαρ κατα την ποιησιν εκ τουτου All The Rivers and Every Sea (Flows). παντες ποταµι και πασα θαλασσα, Illiad Φ196 But The Terrestrial Ocean is Productive Creator of The Perfection and Separation of The Ideas, and δε τον χθονιον γεννητικης ποιντην τελειοτητος και διακριτικης των ειδων τε of Their generation and dissolution. Thus It is The Source of their distinction, whether there are certain της γενεσεως και φθορας, διοριστικον αυτων, ειτε ειεν τινες Terrestrial Orders, Vivific or Demiurgic, or whether there are Powers that are Connective of The χθονιοι ταξεις ζωογονοι και δηµιουργικαι, ειτε δυναµεις συνεκτικαι των 91

92 Reason Sources of The Earth, and The Inspective Guardians of those that are generated, thus It also λογων της γης και εφοροι των γεννησεων και excites Them, and multiplies Them, and calls Them into motion. ανεγειροντα ταυτας και πολλαπλασιαζοντα και προκαλουµενον εις κινησιν. But on the one hand, in regards to Tethys, as Her name shows, She is The Most Ancient δε µεν την Τηθυν, ως το ονοµα δηλοι, πρεσβυτατην and The Ancestral Parent of The Gods, in the same manner as it is fit to acknowledge of The Mother και προγονον θεων, ωσπερ αξιον υπονοειν την µητερα Rhea. For the theologist also names another Goddess prior to Her, Maia ; Ρεαν : γαρ ο θεολογος και προσηγορευεν αλλην θεον προ αυτης µαιαν Maia, The Highest of The Gods, Immortal Night, µαια, υπατη θεων, αµβροτε Νυξ, What say you to this? πως φραζεις ταδε ; Orphic Fr But She is characterized by the etymology of Plato (Crat. 402c), as a Certain Fontal Deity. δε αν προσειποι ο ητυµολογησε Πλατων ως τις πηγαιαν θεον : For The Undefiled and Pure, and that which Percolates/Filters/Sifts are signified through Her Name. γαρ το αχραντον και καθαρον και διηθηµενον σηµαινεσθαι δια αυτης του ονοµατος : And since it is reasonable that Ocean is The Producer of All and The Productive Source of All Motions, και γαρ εοικε του Ωκεανου ποιουντος παντα και παραγοντος πασας κινησεις, and for which reason, Tethys is called The Genesis of The Gods, since She Separates The Unific Cause 294c και οθεν η Τηθυς καλειται γενεσις θεων, διακρινειν την ενιαιαν αιτιαν of His Motions, into Those Motions that are either Primary or Secondary. Hence, Plato says that She εκεινου των κινησεων εις τας κινησεις πρωτουργους και δευτερουργους, οθεν ειπεν αυτην derives Her Name from Sifting and Filtering. For these are separative/distinctive names, εχειν την επωνυµιαν απο του διατταν και διηθειν : γαρ ταυτα εστι διακριτικα ονοµατα, as he also indeed says in the Sophist (226b), of carding, and separating with the shuttle. Therefore, ως αυτος και η φησιν εν τω Σοφιστη το ξαινειν και κερκιζειν. ουν Ocean is Generative of All Motion At-Once ; Divine, Intellectual, Psychical and physical, and since του Ωκεανου γεννωντος πασαν κινησιν αθροως, θειαν νοεραν ψυχικην φυσικην, Tethys is Separative of both Internal and external motions She is called Tethys, from Causing the η Τηθυς ουσα διακριτικη των ενδον και των εξω των κινησεων καλειται Τηθυς, τας material motions to be sifted and be filtered from Those that are Immaterial. Surely then, The Separative υλικας κινησεων διαττωσα και διηθουσα απο των αυλων : γουν το διακριτικον Characteristic is adapted to the female, and The Unific Characteristic to the male. Therefore, on the one πρεπει τω θηλει και το ενιαιον τω αρρενι. ουν µεν hand, Plato would assert such characteristics of Ocean and Tethys, and clearly does so in the Cratylus. Πλατων αν φαιη τοιαυτα περι τουτων και σαφως ειπεν εν Κρατυλω. But on the other hand, as to the Divine Iamblichus has transmitted, Tethys must be defined to be The δε ως ο θειος Ιαµβλιχος παραδεδωκε, της αφοριστεον την Producer of Place and a Firm Foundation. However, from all that has been said, it must be summarily χορηγον θεσεως και µονιµου καταστασεως, δ εκ παντων τουτων αν θετεον συγκεφαλαιουµενος asserted, that Tethys is The Cause of The Permanence and The Firm Foundation (of Motion) In-Herself, τις ειπειε ως, αιτιαν της στασεως και µονης ιδρυσεως εν εαυτη by Separating those motions that proceed externally from Herself. Therefore, in short, Ocean is των κινησεων των προιουσων εις το εξω [απο] αυτην. ουν συλληβδην ο µεν εστι 92

93 The Cause of All Divine, Intellectual, Psychical and physical motion to all those that are secondary, but 294d αιτιος πασης <θειας> νοερας ψυχικης φυσικης κινησεως πασιν τοις δευτεροις, δε Tethys, is The Cause of All The Separation of All The Streams Proceeding from Ocean, by Imparting η πασης διακρισεως των οχετων προιοντων εκ του Ωκεανου διδουσα to Each One The Purity of The Motion Properly Adapted to It by Nature ; and through which each one εκαστω την καθαροτητα της κινησεως οικειαν επιβαλλουσης αυτω κατα φυσιν, δι ην εκαστον, (although each one moves itself, and even though each one moves another), Moves Transcendently. καν κινη εαυτο καν αλλα, κινει διαφεροντως. But theologists clearly show that Ocean is The Producer of all motion, when they say that He sends forth δε οι θεολογοι δηλουσι τον Ωκεανον ειναι χορηγον απασης κινησεως λεγοντες αυτον εκπεµπειν Ten Streams ; Nine of which Proceed to The Sea. δεκα οχετους τους εννεα ων χωρειν επι θαλατταν, And surely then, since Nine of The Motions are corporeal, then there should be Only One, Whose και δη διοτι εννεα των κινησεων εισι αι σωµατικαι, δε µονη µια της Essential-Being be Separate from bodies, as we are informed in the Laws (X 894c). Surely then, ουσιας χωριστης των σωµατων, ως ηκουσαµεν εν Νοµοις. δ ουν as many of The Divine Natures that The Mighty Ocean Generates, this many He Excites into Motion and οσα των θειων ο µεγιστος Ωκεανος συναπογεννωσιν, ταυτα διεγειρει εις κινησιν και Makes Them Perfectly Efficacious, whereas Tethys Distinguishes The Generative Causes by Preserving αποτελει δραστηρια, δε η Τηθυς διοριοζει τα γεννητικα αιτια φυλαττουσα Them Pure from Their progeny, and by Establishing Them in Energies that are More-Ancient than those καθαρα των γεννωµενων και ιδρυουσα εν ενεργειας ταις πρεσβυτεραις των that proceed (into the last realm). So much said then on the one hand, about Ocean and Tethys. των προιοντων. ταυτα ειρησθω ουν µεν περι χωρις αυτων. But on the other hand, inasmuch as we have said (293b), that The Generation of These is δε επειδη ωσπερ ειποµεν, η απογεννησις αυτων from The Divinities Prior to Them ; Heaven and Earth. Nor is This brought about either by copulation απο των προτερων ουρανου και γης ουτε τοιουτον επιτελειται κατα συνδυασµον, such as that which is in sensibles, nor is It brought about according to such a Union, such as in the case 294e οιος εστιν εν τοις αισθητοις, ουτε εθεωρουµεν κατα τοιαυτην ενωσιν, οιαν επι we speculate of Night and Phanes in Intelligibles, thus it reasonably follows that Their Progeny have also εθεωρουµεν της Νυκτος και του Φανητος των νοητων, και εικοτως τα γεννωµενα και been Separated from Each-other, according to the analogous relationship to Their Parents, so that Each διακεκριται απ αλληλων κατα την αναλογιαν προς τους γεννησαντας, και εκατερον One receives that Likeness relative to both Parents. And so on the one hand, by Ocean being The Male, παρεδεξατο την οµοιοτητα προς αµφοτερους : και γαρ µεν ως ο Ωκεανος αρρην He is Assimilated to Heaven, The Paternal Cause ; but on the other hand, by being The Provider of οµοιουται προς την πατρικην αιτιαν, δε ως ουσαν χορηγος Motion to Earth, The Maternal Cause of Processions. And in turn on the one hand, by Tethys being The κινησεως προς την µητρικην αιτιαν προοδων, και µεν ως η Τηθυς Female, She is Assimilated to Earth, The Prolific Cause ; but on the other hand, by being Productive of θηλεια προς την γονιµον, δε ως εµποιουσα The Firm Foundation in The Proper Lives for Those She Produces, She is Assimilated to The Creative. µονιµον καταστασιν εν ταις οικειαις ζωαις τοις παραγουσιν προς την ποιητικην : For on the one hand, the Male is analogous to The Monadic ; whereas the Female to The Dyadic Cause, γαρ µεν το αρρεν ανα λογον τω µοναδικω, δε το θηλυ τω δυαδικω, 93

94 and The Firm is adapted to the former ; while the Motive to the latter. Therefore, a Dyad Proceeds from και το µονιµον τω µεν, το κινητικον τω δε. ουν δυας προελθουσα εκ a Dyad, and by being Assimilated according to The Whole of Itself to The Dyad that is Generative δυαδος και ωµοιωµενη κατα πασαν εαυτην προς την δυαδα γεννητικην of Itself, It also Defines/Distinguishes The Cause of Itself, and All The Number Posterior to Itself ; αυτης τε διοριζει αιτια αυτης και τα παντα τον αριθµον µετ αυτην, in order that we may everywhere assign That which is Definitive/Separative, to The Order of Ocean ινα πανταχου αποδωµεν το διοριστικον τη ταξει του Ωκεανου and Tethys. For also on this account, many Oceans have been delivered (to us). και της Τηθυος : γαρ και δια τουτο πολλους Ωκεανους παραδεδωκασιν... [mutilated thru 294f] How can the generation of These (Assimilative) Gods be from Heaven and Earth, but not 295 πως η γενεσις των τουτων θεων εξ Ουρανου και Γης, αλλ ουκ from The Soul of The All/Kosmos? For nowhere does Plato assign a peculiar soul to Heaven, not to εκ της ψυχης του παντος ; γαρ ουδαµου επεστησε ιδιαν ψυχην τω ουρανω, ειπερ mention The Earth. But here is the solution to these doubts. It must be said that The Soul that Subsists αρα και της γης. δε ηδε λυσις των τουτων απορων : ρητεον την ψυχην υποστασαν from the Psychogony, on the one hand, is entirely Kosmic (for Plato also says (Tim 36d) that The God εκ της ψυχογονιας µεν παντως κοσµικην (γαρ και εφατο τον θεον Created The Whole Corporeal Form within Her, and not just Heaven), whereas on the other hand, τεκτηνασθαι το παν σωµατοειδες εντος αυτης, αλλ ουχι µονον τον ουρανον), δε by being The Soul of The Kosmos, She Primarily Illumines Heaven and Vivifies The Sublunary Realm, ουσαν του παντος πρωτως καταλαµπειν τον ουρανον και ζωογονειν το υπο σεληνην by being Suspended from Heaven ; and because of this, She is also Primarily Heavenly/Celestial. And ως εξηµµενον εκεινου : και δια τουτο ειναι και πρωτως ουρανιαν. και you may also assume a sufficient example of this from the human soul. For Plato also says that αν και λαβοις ικανον παραδειγµα τουτου απο της ανθρωπινης ψυχης : γαρ αυτος και φησιν That which Rules-over Our Whole Living-Being, is at the same time allotted The Head for its place of ταυτην διοικουσαν ηµων ολον το ζωον οµως ειληχεναι την κεφαλην οικητη abode, as Ruling-over The Whole Body from There, by infusing as if through a channel, perception ριον ως διοικουσαν το λοιπον σωµα εκειθεν, εποχετευειν την αισθησιν into The Whole. Surely then, just as... on the preceding day Socrates had set The Fates over both 295b εις τω παν. δη ουν ουτω... τη προτεραια Σωκρατει εφιστη τας Μοιρας ηνικα και The Inerratic and wandering circulations (Rep X 617), Plato does not now introduce a peculiar animation της απλανους η της πλανωµενης ανακυκλειν ουκ επεισηγαγε ιδιαν ψυχωσιν to each, but as having already employed them, constitutes These Circulations over The Whole Soul., αλλ ως αποχρωντων εκεινων επεστησε ταυτας τας περιφορας της ολης ψυχης, But he distributes (Tim 41d) peculiar souls to the stars themselves (that are contained in the circulations) δε αυτος διενειµε ιδιας ψυχας τοις αστροις αυτοις, about which Socrates had said nothing (in the Republic), of which peculiar animation nothing was known περι ων εκεινος ετυγχανεν ειπων ουδεν, ην ουδ τι προεγνωσµενον before by his auditors. For there is need to extend to them such particulars that were unknown, but not τοις ακροαταις : γαρ εδει κατατεινειν οσα ηγνοουν, αλλ ου to presume taking on discussing at length, those particulars that are apparent. προσποιεισθαι λεγοντα αποµηκυνειν τα καταφανη. But from These (Ocean and Tethys) Phorkus, Kronos and Rhea 40e δε Τουτων Φορκυς Κρονος τε και Ρεα and such as Subsist together with These (were Produced). και οσοι µετα τουτων 94

95 On the one hand, in the case of The Former Progeny, The Generative and Motive Dyad µεν Επι της προτερας απογεννησεως η γεννητικη και κινητικη δυας (Ocean-Tethys) was Produced from The Limiting and Definitive Dyad (Heaven-Earth). But on the other απεγεννηθη απο της περατωτικης και οριστικης δυαδος. δε hand, in The Second Progeny, The Multitude is being Converted to Its Causes by means of The Triad κατα την δευτεραν πληθος επιστρεφοµενον επι τας αιτιας δια της τριαδος that is generated from The Dyad ; thus also indicating an All Perfect Procession. For This Multitude τικτεται απο δυαδος, δε και ενδεικνυµενον την παντελη προοδον : γαρ τουτο το πληθος is also distinguished into both The Analogous to The Limited and into The Coordinate to The Unlimited. και διαιρειται εις τε το ανα λογον τω περατι και εις το συστοιχον τη απειρια : For on the one hand, The Triad is The Limit in This Multitude ; whereas, The Nameless Number 295c γαρ µεν η τριας εστιν το περας εν ταυτη, δε ο ακατονοµαστος ο αριθµος is The Unlimited in This Multitude. Thus also of The Triad Itself, The One Aspect, is Analogous to το απειρον εν ταυτη. δε και της τριαδος αυτης το µεν ανα λογον The Monad and The Limit, whereas The Other Aspect, is analogous to The Dyad and The Unlimited. µοναδι και περατι, το δε τη δυαδι και τη απειρια. And on the one hand, in The Former Procession, The Progeny Solely Proceeded according to The Limit και µεν επι της προτερας προοδου τα γεννωµενα µονως προηει κατα το περας and The Intellectual ; whereas in This Progeny, there is also a mixture of The Indefinite. For after και το νοερον δε εν ταυτη εστι και µιξις του αοριστου : γαρ µετα specifying The Boundary/Limit from The Triad [Phorkus-Kronos-Rhea], Plato adds το τον ορον απο της τριαδος προσκειται And Such as Subsist-together with These, και οσοι µετα τουτων, thus indicating The Perfect-Whole of The Procession and Separation/Definition of These Triple Orders ; ενδεικνυµενον την ολοτελη την προοδον και διακρισιν τουτων των τριττων ταξεων, so that The Progeny of This Procession is both Triadic through The Peculiarity of Conversion, and ωστε την απογεννησιν ταυτης ειναι και τριαδικην δια το ιδιωµα της επιστροφης και Dyadic through the Interweaving of The Unlimited and The Indefinite. Then since we wish to refer δυαδικην δια την παρεµπλοκην του απειρου και αοριστου. αλλ επειδη βουλουµεθα αναφερειν these matters to Their Intellectual Causes, just as we also did in the before mentioned Orders ; whereas ταυτα προς τας νοερας αιτιας, καθαπερ και τας προειρηµενας ταξεις, δε in Those, Ocean and Tethys were said to be The Brethren, but not The Parents of Kronos and Rhea ; εν εκεινας Ωκεανος και Τηθυς λεγονται αδελφοι, αλλ ουχι πατερες Κρονου και Ρεας, (for The Procession to These was from Heaven and Earth, and All The Titanic Order is also derived (γαρ η προοδος τουτοις απο Ουρανου και Γης και πασα η Τιτανικη ταξις και from That Source). Then let us see, for what reason Plato here, gives Subsistence to Phorkus, Kronos εκειθεν ), κατιδωµεν δια ποιαν αιτιαν ο Πλατων ενταυθα υφιστησι Φορκυν και Κρονον and Rhea from Ocean and Tethys. For he may appear to say this not conformably to Orphic Principles. 295d και Ρεαν απ Ωκεανου και Τηθυος : γαρ αν δοξειε λεγειν τουτο ουχ εποµενως ταις αρχαις : For there the theologist says of These Brethren (but not Parents), γαρ εκει λεγονται τουτων αδελφοι, αλλ ου γεννητορες : For The Earth Secretly Bore from Heaven γαρ η Γη λαθουσα τικτει τον Ουρανον, on the one hand, Seven Well-Formed Maidens, µεν επτα ευειδεις κουρας, and on the other hand, Seven Royal Sons. δε επτα ανακτας παιδας : 95

96 The Daughters were on the one hand, Law, and Gracious Tethys, θυγατερας µεν Θεµιν και ευφρονα Τηθυν and Blessed Memory and Vision with the deeply curling hair, τε µακαιραν Μνηµοσυνην τε Θειαν βαθυπλοκαµον, then She bore Divinity of a Very Splendid Form and Inspiration and Rhea The Parent of Royal Zeus. ηδε τικτεν ιωνην εχουσαν αριπρεπες ειδος τε Φοιβην τε Ρειην γενετειραν ανακτος ιος : Whereas on the other hand, She also Secretly bore These Other Sons δε τοσουτους αλλους παιδας Koion/Impulse, and Kroion/Flowing-force, and Great and Dominant Phorkun/Bearer, Κοιον τε Κροιον τε µεγαν τε κραταιον Φορκυν and Kronos/Purity/Time, Ocean, and Hyperion/Overflowing and also Iapeton/Impetus. και Κρονον Ωκεανον θ Υπεριονα τ τε Ιαπετον. OCEAN 1 HEAVEN : : 96 TETHYS Abiding & Proceeding : : 1 Kronos 2 2 Rhean 2 The Proceeding PureTime Flowing The Returning 3 : : 3 Phorkun Themin 3 Bearer Law : : 4 Koion Mnemosune 4 Impulse Memory Titanic : : Beneficent 5 5 Kroion Thean 5 5 Powers Flowing-Force Vision Powers : : 6 Hyperion Dionen 6 Over-flowing Divinity : : 7 Iapeton Phoiben 7 Impetus Inspiration Interweaving EARTH 2 Then since this was written long before by the theologist, how is it that Plato has ουν τουτων προαναγεγραµµενων παρα τω θεολογω πως Timaeus produce Kronos and Rhea from Ocean and Tethys? Surely then in answer to this ; we must say Τιµαιος παραγει Κρονον τε και Ρεαν εξ Ωκεανου και Τηθυς ; δη προς ταυτα ρητεον that we earlier arranged That Ocean be Above Kronos and That Tethys to also be Above Rhea, ηµιν προυποκειµενων τον εκεινον Ωκεανον ειναι υπερ τον Κρονον και την εκεινην Τηθυν και Ρεαν since They are The Media between These and The Parents and The Guardians of The Limits of Both, ως µεσους τουτων τε και των πατερων και οροφυλακας αµφοιν,

97 and just as it is usual to celebrate Them, surely then, we must first say on the one hand, that it is not ωσπερ ειωθασιν υµνειν αυτους, δ ουν πρωτον µεν οτι τα ουκ hard to see that These Same Divinities could be taken as Siblings, and yet nevertheless through The απορα θαυµαστον τουτων τους αυτους υποκειµενων προς αδελφους και δι Superiority of Their Dignity should be called The Parents of Certain Gods. For The First that Proceed υπεροχην αξιας προσαγορευεσθαι πατερας τινων : γαρ τα πρωτα προιοντα from Their Causes, Co-Produce The Natures Posterior to Themselves. In the same way also then, 295e τοις σφετεροις αιτιοις συµπαραγει τα µεθ εαυτα : ουτως on the one hand, All Souls are Sisters, according to Their Singular Demiurgic Cause, and according to µεν πασαι αι ψυχαι αδελφαι κατα την µιαν δηµιουργικην αιτιαν και κατα Their Singular Vivific Cause and Fountain ; whereas on the other hand at the same time The Divine Souls αυτων την ζωογονον αρχην τε και πηγην, δ οµως αι θεαι ψυχαι Give Subsistence to partial souls together with The Demiurge and Vivific Causes, by being The υφιστασιν τας µερικας ψυχας µετα του δηµιουργικου και των ζωογονικων αιτιων τω First that Proceed into Light, and that Abide in Their Wholeness ; thereby Receiving The Power πρωται προελθειν και µειναι εν τη ολοτητι, λαβουσαι την δυναµιν of Fabricating Those that are Like Themselves. And furthermore, in The Gods Themselves, All The του δηµιουργειν τα οµοια. και δη και εν τοις θεοις αυτοις παντες Offspring of Kronos are Siblings, according to Their Singular Generative Monad ; whereas οι Κρονιδαι αδελφοι κατα αυτων την µιαν την γεννητικην µοναδα, αλλ at the same time, Zeus is called The Father, by the Divine Poet, of both Hera and Poseidon : οµως ο Ζευς καλειται πατηρ παρα τω θειω ποιητη υπο και της Ηρας και υπο του Ποσειδωνος : And και : Father Zeus, Wielder of The Bright Lightning, what word will Thou permit then. πατερ Ζευ, αργικεραυνε, τι επος εν φρεσι θησω τοι. Iliad XIX 121 Father Zeus, truly then, what mortal exists upon The Limitless Earth, πατερ Ζευ η ρα τις βροτων εστι επ απειρονα γαιαν : Iliad VII 447 For in the former Hera, but in the latter Poseidon, calls Zeus The Father. So that it is in no way γαρ ου µεν η Ηρα, ου δε ο Ποσειδων προηνεγκατο Ζευ το πατερ. ωστε ουδεν astonishing, if Ocean and Tethys are called both Siblings and Parents of Kronos and Rhea ; by preserving θαυµαστον, ει και Ωκεανος και Τηθυς λεγοιντο αδελφοι και πατερες Κρονου και Ρεας ως σωζοντες The Paternal Peculiarity among Siblings. Therefore in the first place, the doubt may solved in this way. το πατρικον εν αδελφοις. ουν µεν πρωτον την αποριαν λυτεον ουτωσι. But secondly, on the one hand it may be said that, of The (Divine) Titanic Hebdomads, επειθ µεν οτι των δυο Τιτανικων εβδοµαδων Ocean both Abides and Proceeds, by Uniting Himself to His Father (Heaven), and by thus not departing 295f ο Ωκεανος µενει και προεισι ενωσας εαυτον τω πατρι και ουκ αφισταται from His Kingdom. But on the one hand, by The Others rejoicing in The Procession, They are said της εκεινου βασιλειας, δε µεν οι αλλοι χαιροντες προοδω λεγονται to have Fulfilled The Will of The Earth, whereas by plotting against Their Father, They Divided αποπληρουν την βουλησιν της γης δε επιβουλευειν εαυτους τω πατρι διαι Themselves from His Kingdom, and thus Proceeded into another Order. Or rather, of All The Heavenly ρουντες απο της εκεινου βασιλειας εις ετεραν διακοσµησιν. δε µαλλον παντων των ουρανιον Genera, Some Solely Abide in Their Causes, just as The First Two Triads (for Orpheus says [Frag 100] γενων τα µεν µονον µενει εν ταις αρχαις, ωσπερ αι πρωται δυο τριαδες ( γαρ φησιν, 97

98 as soon as Heaven understood that They had a relentless heart, and a lawless nature, He hurled Them ως ο Ουρανος ενοησε αυτους εχοντας αµειλιχον ητορ και εκνοµιν φυσιν ριψε into Tartarus : The Profundity in The Earth ; thereby Concealing Them in The Invisible, because of Their ες Ταρταρον βαθυν γαιης : ουν κρυπτονται εν αφανει δι Superiority of Power), whereas Others, both Abide and Proceed, just as Ocean and Tethys. 296 υπεροχην δυναµεως ), τα δε και µενει και προεισιν, ωσπερ ο Ωκεανος και η Τηθυς : For when The Other Titans proceeded to conspire against Their Father Heaven, Ocean both forbade Them γαρ των αλλων Τιτανων εις επιβουλην κατα του πατρος ο Ωκεανος τε απαγορευει from proceeding with the mandates of Their Mother, and as being doubtful concerning their efficacy. ιεµενων προς τας επιταξεις της µητρος και ενδοιαζει περι της πραξεως : On the one hand, Ocean Remained Inside, Meditating within His Sanctuary, µεν Ωκεανος εµιµνεν ενθ ορµαινων ενι αυτ µεγαροισιν, Contemplating in what way He should direct His Attention, νοον ποτερωσε τραποι, and whether he should lame His Father (Heaven) by force, τε η ον γυ<ι>ωση πατερα βιης and so, recklessly mutilate Him in conjunction with Kronos, και ηδ ατασθαλα λωβησαιτο συν Κρονω and His Other Brothers, who were obedient to Their Dear Mother (Earth) ; αλλοισιν αδελφοις, οι πεπιθοντο φιλη µητρι, or keep aloof from these indeed, and remain at Rest Within. η λιπων τους γε µενοι εκηλος ενδον : However, after much (consideration), he remained at Peace within His Sanctuary, δε πολλα πορφυρων? µενεν ηµενος εν µεγαροισι, in so far as He was Angry with His Mother, but even more with His Brothers. η σκυζοµενος µητρι, δε µαλλον κασιγνητοισι. Frag 100 Therefore, Ocean Abides and at the same time Proceeds together with Tethys ; for ουν ουτος µενει και αµα προεισι µετα της Τηθυς : γαρ She is Conjoined with Him according to The First Progeny. But The Other Titans are being urged-on συνεζευκται αυτω κατα την πρωτην απογεννησιν. δε οι αλλοι Τιτανες επειγονται to Separation and Procession. Thus The Mighty Kronos Leads Them, as the theologist says. Although εις διακρισιν και προοδον, δε ο µεγιστος Κρονος ηγειται αυτων, ως ο θεολογος φησιν. καιτοι in turn the theologist has shown that Kronos is indeed Superior to Ocean, by saying on the one hand, παλιν ο θεολογος δεδηλωκεν οτι ο Κρονος εστι γε υπερτερος του Ωκεανου, λεγων µεν that Kronos Himself received The Heavenly Olympus, and that by being Enthroned There, He Reigns τον Κρονον αυτον καταλαµβανειν τον ουρανιον Ολυµπον θρονισθεντα κακει βασιλευειν over the Titans, whereas on the other hand, that Ocean received All The Middle Allotment. For he says 296b των Τιτανων, δε τον Ωκεανον απασαν την µεσην την λεξιν : γαρ that, He Dwells in The Divinely-Sweet Streams which are posterior to Olympus, and that He Treatsαυτον ναινεν εν τοις θεσπεσιοις ρειθροις τοις µετα τον Ολυµπον και περι with Care The Heaven which is There, but not The Highest Heaven, but as the myth says, That which επειν τον Ουρανον εκει, αλλ ου τον ακροτατον, δε ως ο µυθος φησιν, τον fell from Olympus, and was arranged There. εκπεσοντα του Ολυµπου και τεταγµενον εκει. Surely then, in so far as Ocean and Tethys Continually Abide and are United to Heaven, δ ουν καθ οσον ο Ωκεανος και η Τηθυς εχοντων µενουσι και ηνωνται προς τον Ουρανον 98

99 in this way They Produce in conjunction with Heaven The Kingdom of Those that Proceed : that of ουτως τουτων συµπαραγουσιν αυτω την βασιλειαν των προιοντων, Kronos and Rhea ; and to the degree They are Established in The Stable Power of The Mother, Earth, Κρονου τε και Ρεας, και καθ οσον ιδρυνται <εν> τη µονιµω δυναµει της µητρος, to that degree They Produce Phorcun in conjunction with Her. For She Produces Him together with κατα τοσουτον τον Φορκυν µετ αυτης : γαρ αυτη παραγει αυτον µετα Nereus (Limitless) and Thaumas (Wonder), from being mingled with The Sea through Love. For Νηρεως και Θαυµαντος µιγεισα Ποντου φιλοτητι : γαρ Phorcun is not Heavenly, whereas Ocean is, as is evident from the Theogony (Hesiod ). And ο Φορκυν εστιν ου Ουρανιδες, αλλα (ο Ωκεανος ΤΤ) ως εστι δηλον εκ της θεογονιας. <και> in so far as Tethys is Filled-full of Earth, to that degree She is a Certain Earth, so that She may be said to καθ οσον η Τηθυς εστι πληρης της Γης, κατα τοσουτον ουσα τις Γη οιον αν λεγοιτ Produce This Phorcun in conjunction with Ocean ; in so far as Ocean also Comprehends The Intelligible παραγειν τουτον τον Φορκυν µετα του Ωκεανου, καθ οσον ουτος και περιειληφεν τον νοητον In-Himself. So that on the one hand, in as much as Tethys is Earth according to Participation, and on εν εαυτω : ωσθ µεν καθ οσον η εστι Γη κατα µεθεξιν the other hand, in so far as Ocean Subsists according to Cause, They Give-Subsistence to This God, δε καθ οσον (ΩκεανοςΤΤ) εστι κατ αιτιαν υφιστασι τον τονδε θεον in conjunction with Kronos and Rhea. If however, any argument should demonstrate that There (in The µετα Κρονου και Ρεας. ει δε τις λογος αποδειξοι εκει Intellectual Order TT) Kronos is above Ocean, or Rhea above Tethys, on the one hand it must be said, 296c τον Κρονον υπερ τον Ωκεανον η την Ρεαν υπερ την Τηθυν, µεν λεκτεον, that this arrangement is indeed there (for in That Order The Causes of Intellection are Superior to Those οτι αυτη η ταξις εκει (γαρ τα αιτια του νοειν κρατει των of Motion), but on the other hand, it must be said that here, on the contrary, all things are in a state of της κινησεως ), δε ενταυθα εµπαλιν παντων οντων εν mutation and in a flowing condition ; so that here, Ocean is quite reasonably Prior to Kronos, and µεταβολη και ρυσει : ωστ ο Ωκεανος εικοτως προ του Κρονου και Tethys is Prior to Rhea by Being The Fountain of Motion, so that the doubt may be solved in another η Τηθυς προτερα της Ρεας ων πηγη κινησεως, ωστε την αποριαν λελυσθαι αλλον way. * * * τροπον : However, that we may in turn speak about Each of These Gods in a similar way as before, δε παλιν λεγωµεν Περι εκαστου των τουτων θεων οµοιως ωσπερ και προτερον. on the one hand,theodoros thus speaks about Those Souls that Subsist in The Condition of Those Gods, µεν ο Θεοδωρος ουν τας ψυχας εν σχεσει τους θεους and so he arranges Them as Presiding over The Three Sections of The Kosmos. Thus on the one hand, αναπεµπει τουτους επι των τριων τµηµατων του κοσµου, µεν he arranges Phorkun as Presiding-over the starless sphere, by being pregnant with the motion of The ταττων τον Φορκυν επι τη αναστρω σφαιρα, ως κυουντα την φοραν Kosmos (but he should persuade us, that Plato was acquainted with a certain starless sphere, and that 296d (δε αυτον εδει πειθειν ηµας, οτι Πλατων οιδε τινα αναστρον σφαιραν, afterwards, he thus arranged Phorkun in this sphere). And on the other hand, he arranges Kronos over ειθ ουτω ταττειν τον Φορκυν επι ταυτης ), δε τον Κρονον επι the motions of The Stars, because Time and the generations and dissolutions of things arise from These. ταις φοραις των αστρων, διοτι χρονος και γενεσεις και φθοραι αυτων των απο τουτων, Then he arranges Rhea over the material section of the Kosmos, because Her Superabundance Flows δε Ρεαν επι τω υλικω διοτι πλεοναζει 99

100 in the material realm when compared to The Divinities Prior to Herself. Whereas The Divine Iamblichus τω υλικω των προ αυτης. δε ο θειος Ιαµβλιχος arranges Them Over The Three Spheres between Heaven and Earth. For Some of The Gods Prior to ταττει αυτους επι ταις τρισι σφαιραις µεταξυ ουρανου και γης : γαρ οι µεν προ Them give a twofold division to The Sublunary Realm of The Kosmos, but These divide The Kosmos αυτων διειλον διχη υπο σεληνην τον κοσµον, δε ουτοι in a threefold way. And so, according to him, on the one hand, (3) Phorkus Presides-over The Whole τριχη, και κατ αυτον µεν ο Φορκυς εξαρχει της ολης Moist/Fluid/Humid Essential-being, by Containing All of Her in an Impartible Way. Whereas on υγρας ουσιας, συνεχων πασαν αυτην αµεριστως, the other hand, (2) Rhea is The Goddess that is Connective of The Flowing and Aerial-formed Spirits, δε η Ρεα εστι θεος συνεκτικη των ρεοντων και αεροειδων πνευµατων, but (1) Kronos Guides The Highest and The Most-Subtly Refined Realm of Ether, by being arranged δε ο Κρονος κατευθυνει την υψηλοτατην και λεπτοτατην χωραν του αιθερος, τεταγµενος The Highest and The Most-Subtly Refined Realm of Ether Kronos 1 Guiding 3 Presiding-Over Phorkun Rhea Connecting 2 The Whole Fluid Essential-Being The Flowing and Aerial-formed Spirits by Containing All of Her in an Impartible Way in The Middle in conformity to Plato ; since The Middle and The Center in Incorporeal Essential-Beings µεσος παρα τω Πλατωνι, διοτι το µεσον και το κεντρον εν ταις ασωµατοις ουσιας have a Greater Authority than Those About/Above The Middle. Thus on the one hand, we admire this υπαρχει κυριωτερον των περι το µεσον. δε µεν ηµεις θαυµαζοµεν την ταυτην insight, but on the other hand, we think it worthwhile to survey These Gods Everywhere ; both in επιβολην, δε αξιουµεν οραν τους τουτους θεους πανταχου και εν All The Elements and in All The Orders. For in this way we shall behold that which is Common in them, πασι τοις στοιχειοις και εν πασαις <ταις> ταξεσιν : γαρ ουτω θεασοµεθα το κοινον αυτων and Extends to Everything. And so on the one hand, we say that Phorkun is The Inspective Guardian και διατεινον επι παντα. και µεν φησοµεν τον Φορκυν ειναι εφορον of Every Spermatic Essential-being, and also of The Physical and as it were Spermatic Reason-Sources, 296e της απασης σπερµατικης ουσιας και των φυσικων και οιον σπερµατικων των λογων, by Bearing The Pregnancy and The Cause of Generation. For there are Spermatic Reason-Sources in ως φεροντα την κυησιν και αιτιον γεννησεως : γαρ εισι οι σπερµατικοι λογοι καθ Each of The Elements, and different Orders of Gods and Spirits that Preside over Them, All of which εκαστον στοιχειον, και διαφοραι ταξεις θεων τε και δαιµονων προεστασιν αυτων, πασας ας Plato surely Comprehends through Phorkuos. δη περιελαβε δια του Φορκυος. Then The Kingdom of Kronos Divides The Ideas and The Reason Sources, and Produce δε τον βασιλεα τον Κρονον διαιρουντα τα ειδη και τους λογους και προαγοντα More-total into more-partial powers. For because of this, It is not only concerned with Living-beings, τας ολικωτερας επι τας µερικωτερας δυναµεις : γαρ δια τουτον εστιν ου µονον ζωον but with those that walk and swim and fly. And It is not only concerned with those that walk, but with αλλα και πεζον και ενυδρον και πτηνον, και ου µονον πεζον, αλλα 100

101 both man and horse. For The Productive Causes / Reason-Sources in Him are more-partial than in The και ανθρωπος και ιππος : γαρ οι λογοι εν αυτω εισι µερικωτεροι των Heavenly Gods. Thus indeed, among The Intellectual Gods He is allotted This Power that Multiplies and ουρανιων : γουν εν τοις νοεροις ελαχε ταυτην δυναµιν, πολλαπλασιαζεν και Divides The Intelligibles, and hence He is The Leader of The Titans, by being especially characterized διαιρειν τα νοητα, και διο ηγειται των Τιτανων, ως µαλιστα χαρακτηριζοµενος by This Divisive Peculiarity. κατα το διαιρετικον ιδιωµα. Then Rhea Receives The Invisible Powers of The Kingdom of Kronos, by Producing δε την Ρεα υποδεχοµενην τας αφανεις του βασιλικου Κρονου προαγουσαν and Distributing Them unto those that are secondary, and Calls-forth The Paternal Powers και διαιρεσεις εις τα δευτερα και την προκαλουµενην τας πατρικας δυναµεις to the fabrication of those that are visible. For thus also, Her First Order is Moved, and is Filled-with 296f εις την δηµιουργιαν των εµφανων : γαρ ουτω και αυτης η πρωτιστη ταξις κενειται και πληροι Power and Life, and Produces into that which is visible, The Causes that Abide in Kronos. So that δυναµεων και ζωης και προαγει εις το εµφανες τας αιτιας µενουσας εν τω Κρονω. ωσθ on the one hand, Kronos is Everywhere The Leader of The Intellectual Ideas ; but on the other hand, µεν ο εστι πανταχου χορηγος νοερων ειδων, δε Rhea is The Presiding/Governing Cause of All Souls and of All Life ; while Phorkun is Prolific with η προεστηκεν αιτια πασων ψυχων και πασης ζωης, δε ο εστι γονιµος Physical Reason-Sources. Then since Another Perfect (7x2) Number of Gods pertains to The Kingdom των φυσικων λογων. δε επειδη αλλος τελει αριθµος θεων εις την βασιλειαν of These, and which Kronos and Rhea Comprehend, surely then because of this Plato adds, and Such τουτων, και ων Κονος και η Ρεα περιεκτικος, δη δια τουτο προσεθηκε το και οσοι as Subsist together with These. For through this he not only comprehends Spirits, as some say, µετα τουτων : γαρ δια τουτου ου µονον περιλαµβανει δαιµονας, καθαπερ τινες λεγουσι, but both The Angelical and The Spiritual Kronos that also have a Multitude along with Themselves ; αλλα και ο αγγελικος και ο δαιµονιος Κρονος εχει πληθος µεθ εαυτου, the one Multitude Being Angelic, but the other Spiritual, and The Multitude which is in The Gods is 297 ο µεν αγγελικον, ο δε δαιµονιον και ο εν θεοις Divine ; while That which is in The Air is Aerial ; and That which is in The Water is Aquatic, and That θειον, και ο µεν αεριος αεριον, ο δε ενυδρος ενυδριον, ο δε which is in The Earth is Terrestrial. And so in a similar way among The Other More-Excellent Genera χθονιος χθονιον. και δε οµοιως επι των αλλων των κρειττονων γενων that are Arranged under These Gods it is reasonable that Plato means to signify by Such as Subsist τεταγµενων υπ αυτους εοικε δηλουν το οσοι together with These, both the remaining Titans, such as Koion and Hyperion, Kreion, Iapeton, and µετα τουτων τε λοιπους Τιτανας, Κοιον και Υπεριονα, Κρειον, Ιαπετον, Phorkun, likewise, the remaining Titanesses, such as Phoebe, Theia, Mnemosyne, Themis, and Φορκυν, και τας λοιπας Τιτανιδας, την Φοιβην, την Θειαν, την Μνηµοσυνην, την Θεµιν, Dione, with whom Kronos and Rhea Proceeded into Light, and also those that proceeded at the same την ιωνην, µεθ ων ο Κρονος και η Ρεα προηλθον, και τους προελθοντας αµα time with Phorkui, such as Nereus and Thaumas, and the most motive Eurybia, and those who τω Φορκυι, τον Νηρεα, τον Θαυµαντα, την κινητικωτατην Ευρυβιαν, και τους especially Contain and Connect The Whole of Generation. Moreover, it is worth while to observe that µαλιστα συνεχοντας την ολην γενεσιν. µην αξιον γινωσκειν it is not proper to accurately discuss That Arrangement in These Divinities ; whether Kronos or Phorkus ου προσηκεν ακριβολογεισθαι εκεινο της ταξεως περι εν αυτοις, ποτερον ο Κρονος η ο Φορκυς 101

102 is superior ; for there is a Union and a Likeness of These. But if one must make a division, it is Better εστιν υπερτερος : γαρ αυτων εστι ενωσις και οµοιοτης. δε ει χρη διαιρειν, αµεινον to arrange Them according to the Divine Iamblichus, such as that in which Kronos is a Monad ; but Rhea ταττειν κατα τον θειον Ιαµβλιχον, ως του µεν Κρονου οντος µοναδος, δε Ρεας is a Certain Dyad that calls-forth The Powers that are in Kronos ; while Phorkus, Brings-to-Perfection τινος της δυαδος προκαλουµενης τας δυναµεως εν αυτω, δε του Φορκυς τελεσιουργουντος Their Progression. Thus it remains that we direct our attention from This to The Following Kingdoms 297b την προοδον, δε λοιπον απο τουτου των εξης βασιλεων of Those who Produce The Visible (En-Kosmic) Order ; for This is The Order that They are allotted. παραγοντων την εµφανη διακοσµησιν : γαρ ταυτην ταξιν ουτοι ειληχασιν. Parmenides : 12 What next then? Do you believe that The One is capable 140e Τι δε ; δοκει το εν δυνατον of being Older or Younger or of having The Same Age as Itself? ειναι πρεσβυτερον η νεωτερον η εχειν την αυτην ηλικιαν ; Aristoteles : Is there any reason why not? ( δη γαρ τι ου ;) Return to 1212, Book Seven The discourse has now proceeded as far as The En-Kosmic Gods, by always removing ο λογος προηλθεν Μεχρι των εγκοσµιων θεων, αει αφαιρων the next layer of characteristics from The One through The Intermediate Genera ; or rather, in order to εφεξης τα απο του ενος δια των µεσων γενων : δε µαλλον, ινα express myself more clearly, by always producing those that are secondary through Those that are nearer ειπω σαφεστερον, αει παραγων τα δευτερα δια των προσεχων to The One from The Transcendent Cause of Wholes. So then, he is going to separate from The One, τω ενι απο της εξηρηµενης αιτιας των ολων. αρα δε Μελλει χωριζειν του ενος, The Remaining Divine Essential Being Herself : That which Primally Partakes of The Gods and Receives την λοιπον θειαν ουσιαν αυτην, την πρωτως µετεχουσαν των θεων και υποδεξαµενην Their Procession into The Kosmos, or rather in order to speak more accurately, to produce This also αυτων την προοδον εις τον κοσµον δε µαλλον ιν ειπω ουτως, παραγειν ταυτην και from The Ineffable Fountain of All The Real-Beings, through which All Those that are Divine Partake of εκ της αρρητου πηγης απαντων των οντων, δι ην παντα τα θεια µετεχει της ταυτης This Characteristic, both Those that are Primally Divine and Those that are Divinized from These. For ταυτης ιδιοτητος τε τα πρωτως θεια και τα εκθεουµενα απο τουτων. γαρ just as everything which has any sort of being derives its Subsistence from The Monad of Beings, both Καθαπερ παν το οπωσουν ον υφισταται απο της µοναδος των οντων, τε Real Being and that which is assimilated to That, and on the one hand, does not Subsist Of-Itself, but το οντως ον και το οµοιουµενον προς εκεινο και µεν ον ουκ καθ εαυτο, on the other hand, by its communion with Real Being it receives some dim impression of That which Is. δε δια την κοινωνιαν προς το οντως ον παραδεχοµενον αδυδραν εµφασιν του ειναι : Surely then, in the same way also, from The Single Unity of Every Deity, The Characteristic of which, δη κατα τα αυτα και εκ µιας εναδος πασης θεοτητος, ιδιον ης, if it is Lawful to say, is to Divinize All according to a Certain Exempt and Ineffable Trancendency, ει θεµις ειπειν, το θεουν παντα κατα τινα υπεροχην και αφραστον εξηρηµενην, where both Every Divine Number Subsists, according to which Their Existence Is, or rather Proceeds τε πας θειος αριθµος υπεστη, καθ ον το ειναι εστι, δε µαλλον προειναι to The Gods (ET116&122), and of The Whole Divinized Order of Beings. Therefore, on the one hand, τοις θεοις, και η πασα εκθεουµενη ταξις των οντων. ουν µεν 102

103 the scope of this argument, as we said, is to show that The One is also Transcendent over Essential-Being. Σκοπος ταυτης, ωσπερ ειποµεν, αποφηναι το εν και εξηρηµενον της ουσιας : And so it seems fitting to me, for those who have declared The Primal Cause to be soul or anything else και αξιω µοι εκεινους οι ειρηκασι το πρωτον ψυχην η τι αλλο else like this, to offer up their mind, to how Parmenides nullifies their hypothesis, by showing that τοιουτον, προσεχειν τον νουν, οπως ο Παρµενιδης περιαιρει αυτων την υποθεσιν, δεικνυς οτι The One is Non-receptive of Time, since That which is Non-receptive of Time cannot be Soul ; for every το εν αδεκτον χρονου, δε το αδεκτον χρονου αδυνατον ειναι ψυχην : γαρ πασα Soul partakes of Time and uses Periods that are measured by Time. Surely then, on the one hand, ψυχη µετεχει χρονου και χρηται περιοδοις µετρουµεναις υπο χρονου : δη µεν The One is Superior to and Beyond Intellect, because every Intellect Moves and is at Rest, whereas 1213 το εν κρειττον και επεκεινα του νου, διοτι πας νους κινειται και εστηκε, on the other hand, The One has been shown to be neither in Motion nor at Rest ; then of The Soul, δε το εν δεδεικται µητε κινουµενον µητε εστως : δε της ψυχης, because every Soul partakes of Time, but The One will be shown not to partake in Time ; certainly then, διοτι πασα ψυχη µετεχει χρονου, δε το εν δειχθησεται µη µετεχον χρονου, : αλλα µην Intellect is also different from Soul for the same reasons, by being Free of all temporal activity, so that νους και ετερος ψυχης δια τα αυτα, καθαρευων χρονικης ενεργειας, ωστε by means of these distinctions we have been enabled to know The Three Ruling Underlying-Realities. δια τουτων αν γεγενηµενας εχοιµεν γνωριµους τας τρεις αρχικας υποστασεις. But that The One is Perfectly Exempt from Time, he demonstrates by showing in the first place that It is δε Οτι το εν εστιν πανττελως αµετοχον χρονου, δεικνυσιν αποδειξας προτερον αυτο neither younger no older nor of the same age with Itself nor with any other ; for that which partakes µητε νεωτερον µητε πρεσβυτερον µητε ισηλικον εαυτου µητε τινος ετερου : γαρ το µετεχον of Time must partake of all these, so that, by showing that The One is Free from these which are surely χρονου αναγκη µετεχειν παν τουτων, ωστε, αν δειχθη το εν καθαρευον τουτων α εστι δη the symptoms of all those that partake of Time, it will have been shown that It does not partake of Time. συµπτωµατα των παντων µετεχοντων χρονου, εσται δεδειγµενον µηδε µετεχον χρονου. Surely then, this view has seemed to be incredible to many, and especially to those physiologists before δη Τουτο το δοκουν ειναι απιστον πολλοις, και µαλιστα τοις φυσιολογοις προ him, who thought that everything was comprehended by time, and if anything is eternal, then it has αυτου, οι ωοντο παντα περιεχεσθαι υπο του χρονου, και ει τι εστι αιδιον, to be infinite time, so that there is nothing at all that is not measured by time ; for just as ειναι απειρον τον χρονον, δε ειναι µηδεν των παντων ακαταµετρητον υπο του χρονου : γαρ ωσπερ they also thought that all things were in space, by believing all things to be body, and nothing to be και ωοντο παντα ειναι εν τοπω, οιοµενοι παντα υπαρχειν σωµατα, δε µηδεν Incorporeal, so also did they believe that all beings were in time, inasmuch as they were moved, but ασωµατων, ουτω και παντα ειναι εν χρονω, οντα κινουµενα, δε nothing was Immoveable ; for on the one hand, the notion of bodies brought with it that of space, but on µηδεν ακινητον : γαρ µεν η εννοια των σωµατων συνεισηγε τον τοπον, the other hand, motion brought with it that of time. Therefore just as The One has been shown not to be δε, η κινησις τον χρονον. ουν Ως το εν δεδεικται ουκ ον in space/place, because It is not In-Another, and for this reason It is Incorporeal, in like manner through εν τοπω, διοτι µηδολως εν αλλω και δια τουτο ασωµατων, ουτω δια these arguments it is shown that It is neither in Time, and because of this, It is neither in soul nor in τουτων των εφοδων δεικνυται µηδε εν χρονω, και δια τουτο µηδε ψυχη µηδε anything else of those that have need of Time and Partake of Time, either according to their Essential τι αλλο των δεοµενων χρονου και µετεχοντων χρονου η κατα την 103

104 Being or according to their activity, so that through all these arguments it is demonstrated that The One ουσιαν η κατα την ενεργειαν, ωστε δια παντων τουτων ειναι δεδειγµενον οτι το εν is neither body nor soul nor Intellect, the one, because It is not in-another, the other, because It does not ουτε σωµα ουτε ψυχη ουτε νους, το µεν διοτι εστιν µη εν αλλω, το δε διοτι µη partake of Time, the last, because It does not undergo Motion or Rest. Surely then, these doctrines are µετεχει χρονου, το δε διοτι µη κινειται και εστηκε. δη Ταυτα typically propounded by the majority of commentators about the One, which surely by postulating It ειωθοτα φιλοσοφεισθαι τοις πολλοις των εξηγητων περι του ενος, ο δη θεµενοι to be The First Cause, they say that It is not body, as the Stoics maintained, nor incorporeal ειναι πρωτον φασιν ουτε σωµα, ως της Στοας οι απο ελεγον, ουτε ασωµατων soul, as Anaxagoras claimed, nor motionless intellect, as Aristotle said later ; which also makes the ψυχην, ως Αναξαγορας ελεγεν, ουτε ακινητον νουν, ως Αριστοτελης υστερον ; οις και την Philosophy of Plato to Excel all the others, by Rising-up to The Cause Itself, Above Intellect. φιλοσοφιαν του Πλατωνος διαφερειν των αλλων αναδραµουσαν επ αιτιον αυτο υπερ το νουν. Surely then, such being his thesis, he thus points-out to us the procession of the δ ουν Τοιαυτης ουσης προθεσεως, ηδη ενδεικνυµενος ηµιν την προοδον του argument towards Multiplicity ; not being content to abide in the same way as in his prior conclusions λογου επι το πεπληθυσµενον, ουκ ηνεσχετο µειναι κατα τον αυτον τροπον τοις προειρηµενοις at The Dyad, but has Triadically enumerated the characteristics of This Order, by The Older, επι της δυαδος, αλλα τριαδικως απηριθµησατο τα ιδια της ταυτης ταξεως, το πρεσβυτερον, The Younger, and that which has The Same Age, although indeed here also, he could have presented It το νεωτερον, το εχον την αυτην ηλικιαν, καιτοιγε κανταυθα δυνατον ειπειν Dyadically, as being both of equal age and of unequal age, just as There, he distinguished between δυαδικως, τε ισηλικον και ανισηλικον, ωσπερ εκει τε Equal and Unequal ; but in this way, There on the one hand, having presented The Dyad previously, he το ισον και ανισον : αλλ ουτως εκει µεν θεις την δυαδα προτεραν, passes on from the division of The Unequal to The Triadic Distribution, while here on the other hand, απο της διαιρεσεως του ανισου εις της τριαδα κατηντησεν, ενταυθα δε he has taken his start from The Triad Itself ; for There, on the one hand, Unity Precedes The Multitude πεποιηται την αρχην απο της τροαδος αυτης : γαρ εκει µεν η ενωσις προηγειτο του πληθους and The Whole Precedes The Parts, whereas on the other hand, in this Order of Beings, both the και το ολον των µερων, δε επι ταυτης της ταξεως των οντων και το multitude and the division into parts is the most manifest aspect, as Timaeus (35a) says, and whom πληθος και η διαιρεσις εις τα µερη εστι εκφανεστατον, ως ο Τιµαιος φησιν, και Parmenides was imitating in what is said here, when he begins from The Triad, and proceeds as far as ο Παρµενιδης ην αποµιµουµενος εν τουτοις µεν αρχεται απο τριαδος, δε προεισι αχρι The Hexad ; and since the Older and the Younger and having the Same Age are Doubled της εξαδος : και γαρ το πρεσβυτερον και το νεωτερον και εχον το αυτην ηλικιαν διπλασιαζεται by being divided in relation to itself and to another. But in what way both The Triad and The Hexad are τεµνοµενον προς τω εαυτω και τω αλλο. δε Οπως και η τριας και η εξας adapted to This Order, is not unclear ; for Its Triple Nature arises from Being and The Same and οικεια τη ταυτη ταξει, ουκ αδηλον : γαρ το τριφυες γεγονος εξ τε ουσιας και ταυτου και The Other ; and Its Triple Power made up of the charioteer and the horses clearly shows its kinship θατερου : και το τριδυναµον συµπεπληρωµενον εκ τε του ηνιοχου και των ιππων δηλοι αυτης συγγενειαν to The Triad ; and from Its having an Essential-Being which is woven-together from both Even-&-Odd, προς την τριαδα, και το εχειν την ουσιαν συµπεπλεγµενην εξ αµφοιν αρτιοπεριττον shows its natural alliance to The Hexad. δεικνυσι αυτης κατα φυσιν την οικειοτητα προς την εξαδα. 104

105 But Zeus, Hera and All Those we know δε Ζευς Ηρα τε και παντες οσους ισµεν that are All called The Brethren of These, descended from Kronos and Rhea 40e 41 παντας λεγοµενους αδελφους αυτων Εκ Κρονου και Ρεας. This is The Third Procession, but The Forth Order of The Gods who are The Creators αυτη Τριτη προοδος δε τεταρτη ταξις θεων γενεσιουργων of Generation, that on the one hand, set The Limit as a Tetrad in The Naming of The Leading Gods ; µεν επιτιθεισα περας ως τετρας ταις ονοµασιαις των ηγεµονων : for The Tetrad is Comprehensive of The Divine Orders ; whereas on the other hand, It Assimilates This γαρ αυτη περιεκτικη των θειων διακοσµων : δε οµοιουµενη Procession/Order as a Dyad to The First Kingdom ; because That as well as This, is Dyadic. However, ως δυας προς την πρωτην βασιλειαν, διο εκεινη ωσπερ και αυτη εστιν δυαδικη, δε there are present with It, both The All-Perfect according to Procession, and The Uncircumscribed προσεστι αυτη τε το παντελες κατα την προοδον και το απεριγραφον according to Number. But here Plato not only adds the words Those, as in The Procession Prior to It, κατα τον αριθµον. ηρκεσθη ου µονον προσεθηκε τω οσους καθαπερ επι της προ αυτης, but likewise the word All, that he may indicate The Procession of Them to Everything. For the term αλλα και το παντες, ινα ενδειξηται την προοδον αυτων επι παν : γαρ το Those/Such as, is used in speaking of Those that are United, but the term All, is used in speaking of οσον εστι επι ειπειν των ηνωµενων, δε το παντας επι Those that are now divided and multiplied. Thus, That which is Whole also pertains to This Procession. των ηδη διηρηµενων και πεπληθυσµενων. δε το ολικον και υπαρχει αυτη : For The Gods which are Named in It, and Those that Proceed-together Everywhere with Them, 297c γαρ οι θεοι κατωνοµασµενοι εν αυτη και οι συµπροελθοντες πανταχου αυτοις are characterized according to This Form/Kind of Fabrication. For All The Demiurgic Gods are Whole. χαρακτηριζονται κατα τουτο το ειδος της δηµιουργιας : γαρ παντες δηµιουργοι εισι ολικοι. Therefore, Who are They, and what Kind of Order do They Possess? ουν τινες εισιν ουτοι και ποιαν ταξιν εχουσι ; Thus on the one hand, the Divine Iamblichus asserts that Zeus is The Perfective Cause of All δη µεν ο θειος Ιαµβλιχος τιθεται τον ια ειναι τον τελεσιουγον πασης Generation, but that Hera on the other hand, is The Cause of Power, Connection, Plenitude/Abundance της γενεσεως, Ηραν δε την αιτιαν δυναµεως και συνοχης και πληρωσεως and Life to Everything ; then that Their Siblings are Those that Communicate with Them concerning και ζωης τοις πασι, δε αυτων αδελφους τους κοινωνουντας αυτοις The Fabrication of Generation, since They are also Intellects Themselves, and so They are Filled-Full της δηµιουργιας γενεσιουργου, οντας και νοας αυτους και συµπληρουµενους according to The Perfection and Power that Resembles Them. κατα την τελειοτητα και δυναµιν οµοιαν εκεινοις. But Theodoros in turn, indeed triply divides The Life which Ensouls The Whole in Habitude δε ο Θεοδωρος παλιν γε τριχη διελων την ζωην ψυχωσασαν το υλικον εν σχεσει and forms It into Triads as he is accustomed to do, and thus on the one hand, he calls Zeus The Power αποτελειν τας τριαδας ωσπερ ειωθε, µεν καλει ια την that Governs The Upper Part as far as to The Air ; whereas he calls Hera The Power that is Allotted διοικουσαν το ανω µεχρις αερος, δε Ηραν την λαχουσαν The Aerial Part of The Whole/Kosmos ; whereas Their Siblings are Those that have been Allotted the το αεριον µερος, δε αυτων αδελφους τους κληρωσαµενους τα remaining parts. For on the one hand, Zeus is The Essential-Form of the soul that subsists in a material λοιπα : γαρ µεν Ζευς εστι το ουσιωδες της ψυχης εν του υλικου 105

106 condition, because there is nothing more Vital than Essential-Being. But Hera is The Intellectual-Form σχεσει, οτι εστι µηδεν ζωτικωτερον της ουσιας, δε Ηρα το νοερον of such a soul, because the natures connected to The Earth are Governed by the Reason-Sources that, οτι τα επι γης διοικειται τοις λογοις Proceed from The Aerial Realm, whereas the other number is the psychical number that is distributed απο του αερος, δε ο αλλος αριθµος το ψυχικον διηρηµενον into every particular. εις τα καθ εκαστα. Then in turn we follow-up (Syrianos/Proclus) by saying to what has been asserted, that on δε παλιν ηµεις εποµενοι λεγοµεν τοις ειρηµενοις, οτι the one hand, according to Plato there are many Orders of Zeus. For one is that of Zeus The Demiurge, µεν παρα Πλατωνι εισι πολλαι ταξεις του ιος : γαρ και αλλος ο Ζευς δηµιουργος, as it is written in the Cratylus (396a) ; and another, is The First in The Triad belonging to Kronos, as 297d ως γεγραπται εν Κρατυλω, και αλλος ο πρωτος τριαδος της Κρονιας, ως it is asserted in the Gorgias (523a) ; and another is The Liberated/Unpolluted, as it is delivered in the λελεκται εν Γοργια, και αλλος ο απολυτος, ως παραδεδοται εν τω Phaedrus (246e) ; and another is The Heavenly Zeus, whether in The Inerratic Cycle, or in The Cycle Φαιδρω, και αλλος ο ουρανιος, ειτε επι της απλανους <ο> ειτε εν ο περιοδω of The Other. Truly then, just as The Very First Zeus Produced into The Visible Fabrication The Power τη θατερου. µην καθαπερ ο πρωτιστος Ζευς εις εµφανη δηµιουργιαν δυναµιν of His Father, which was Concealed in The Invisible ; by being induced to do this by His Mother Rhea ; του πατρος κρυπτοµενην εν την αφανει προηγαγεν δυναµωθεις υπο της µητρος Ρεας, in the same way also, This Very Zeus delivered here, who is The Fabricator of Generation ; Makes τον αυτον τροπον και ουτος ο Ζευς παραδιδοµενος ενταυθα γενεσιουργος Visible, The Invisible Divisions and Separations of The Ideas, which were made by Kronos ; but Rhea τας αφανεις διαιρεσεις και διακρισεις των ειδων, ας εποιειτο µεν ο Κρονος, δε η Ρεα Calls Them Forth ; while Phorkus Guides/Leads Them into Conception and into Generation, He also προυκαλειτο, δε ο Φορκυς προηγε εις κυησιν και γεννησιν, αυτος και Inserts Them into matter, Produces sensible natures and Adorns that which is visible, in order that there επιτιθησι τη υλη παραγει τα αισθητα και διακοσµει το εµφανες, ινα may not only be Divisions of Reason-Sources in Natures, in Souls and in The Intellectual Essences that µη µονον αι διαιρεσεις των λογων εν φυσεσι και εν ψυχαις και εν ταις νοεραις ουσιαις ωσιν are Prior to these, but also in sensibles ; for This is The Peculiarity of Creation. And if one must speak προ τουτων, αλλα και εν τοις αισθητοις : γαρ τουτο ιδιον δηµιουργιας. και ει δει φαναι that which is reputable, then on the one hand, Kronos Produces Intellectual Sections, while Rhea το δοκουν, µεν ο Κρονος ποιειται τας νοερας τοµας, δε η Ρεα Produces Those that are Psychical, but Phorkus, the physical (for all spermatic Reason-Sources ψυχικας, δε ο Φορκυς φυσικας (γαρ παντες οι σπερµατικοι λογοι are under Nature), but Zeus Adorns those that is sensible and visible and He gives a Specific Distinction 297e υπο την φυσιν ), δε ο Ζευς διακοσµων αισθητας και εµφανες και ουτος ειδοποιων to such beings in the sublunary region that are Wholly Vital, and Causes Them to be Moved. Since τα τηδε ολικως ζωντα και ποιων κινουµενα. επειδη however, these sensible Forms, which are Generated and Perfected, are Multiformly Evolved, by being δε ταυτα τα αισθητα ειδη γενοµενα και τελεσιουργηθεντα πολυειδως ανελιττεται κινου moved and changed according to All-various Evolutions ; thus, on this account The Royalty/Kingship µενα και µεταβαλλοντα κατα παντοιους εξελιγµους, δη δια τουτο η βασιλις of Hera is Conjoined with That of Zeus, thus Giving Perfection to This Motion of visible natures, and to Ηρα συνεζευκται τω ιι, επιτελουσα ταυτην την κινησιν την των εµφανων και 106

107 The Evolution of The Ideas (hence myths represent Her as at one time Sending Mania to certain persons, τον εξελιγµον των ειδων (διο οι µυθοι παραδεδωκασιν αυτην οτε µεν επιπεµπουσαν µανιαν τισιν, but at another time Ordering others to undergo severe labors), both, in order that by means of Intellect οτε δε επιταττουσαν αλλοις αθλους ), τε ινα δια νου Being-present to Everything, and by partial souls being Divinely Energized both ways (Theoretically παρουσιαν εις παντα και µερικων ψυχων ενεργουντων εθεως αµφοτερων and practically TT), Every Procession and Every Generation of The Sublunary Realm obtain Perfection. πασα η προοδος και πασα η γεννησις των υπο σεληνην επιτελεσθη. Such is The Nature of This Dyad, but there are also Other Demiurgic Powers, that Triply divide τοιαυτης ουσης της ταυτης δυαδος δε εισι και αλλαι δηµιουργικαι δυναµεις, τριχη διελοµεναι The Visible Realm of Generation. One of these being allotted The Government of The Air ; but another, τον εµφανη κοσµος της γενεσεως, της µεν λαχουσης τον διοικειν αερα, της δε that of Water ; and another, That of The Earth, according to The Demiurgic Allotments (Gorg 523a). το υδωρ, της δε την γην κατα τους δηµιουργικους κληρους, Hence, They are also said to be The Brothers of These, because They also Preside over The Visible διο και λεγονται αδελφοι τουτων, ως αυται και προισταµενοι της εµφανους Fabrication. ποιησεως. and of These still Other Offspring. 41a τε τουτων ετι αλλους εκγονους. Return to 1233, Book Seven Parmenides : What then? Does it appear that Was and Has become and Was becoming, Τι ουν ; δοκει το ην και το γεγονε και το εγιγνετο signify the participation of Time (completed) at some period in The Past? σηµαιειν µεθεξιν του χρονου ποτε γεγοντος ; Aristoteles : Indeed it does. (µαλα και.) Parmenides : What then? Does Will be and Will come to be and Will be coming to be, 141e τι δε ; το εσται και το γενησεται και το γενηθησεται not signify Time hereafter, at some period in The Future? ου του επειτα που µελλοντος ; Aristoteles : Yes. (ναι.) Parmenides : But surely, does not Is and coming to be signify Time, now in The Present? δε δη ου το εστι και το γιγνεται του νυν παροντος ; Aristoteles : By all means. (πανυ µεν ουν.) He has denied in order all these attributes of The One ; that of partaking of Time, Απεφησε εν ταξει παντα του ενος : το µετεχειν χρονου, from being neither Older nor Younger than Itself ; that of being Older and Younger than Itself, απο ειναι του µητε πρεσβυτερον µητε νεωτερον εαυτου: το πρεσβυτερον και νεωτερον εαυτου, from Partaking neither of Likeness nor Equality nor of Unlikeness nor Inequality ; that of Being Equal απο µετεχειν του µητε οµοιοτητος µητε ισοτητος µητε ανοµοιοτητος µητε ανισοτητος : το ισον and Unequal and Like and Unlike, from being neither The Same nor Other ; but this, from και ανισον και οµοιον και ανοµοιον, απο του ειναι µητε ταυτον µητε ετερον : δε τουτο, απο being in no way neither in Motion or at Rest ; then this, from being neither In-Itself nor In-Another ; του µηδανως µη κινεισθαι µητε εσταναι : δε τουτο, απο του ειναι µητε εν εαυτω µητε εν αλλω : then this, from neither Encompassing Itself nor Being Encompassed ; and this, from that of not having 1234 δε τουτο, απο του µητε περιεχειν εαυτο µητε περιεχεσθαι : δε τουτο, απο του µη εχειν 107

108 parts ; and this, from that of not Being a Whole ; and this, from not being a Multiplicity ; and this, from µερη : δε τουτο, εκ του µη ειναι ολον : δε τουτο, εκ του µη ειναι πληθος, δε τουτο, απο not being anything else than One. Therefore, having denied all these attributes and descending as far as του µη ειναι τι αλλο η εν. ουν αποφησας Ταυτ και καταντησας to That which Participates of Time, which is surely The Proper State for The Multitude of The Divine επι το µετεχον του χρονου, ο δη [προσηκει] τω πληθει των θειων Souls and The Divine Genera [Angels,Spirits,Heroes.TT] which are dependant upon Them (and since, it is ψυχων και των θειων γενων συνηρτηµενων αυταις (και γαρ especially to These that we declare This Division is proper), and he first proceeds from Above to These, µαλιστα τουτοις φαµεν την ταυτην διαιρεσιν προσηκειν) και πρωτον προεισι ανωθεν εις αυτους, on the one hand, in a Triadic Way ; into Past, Present and Future, and secondly on the other hand, µεν τριαδικως εις το παρον και παρελθον και µελλον, επειτα into a Nine-fold Division, by subdividing each of these three, again into three. But Plato himself, also εννεαχως των υποδιαιρων εκαστον τουτων τριων παλιν εις τρια. δε αυτος και provided for us the starting-point of the order of these divisions elsewhere ; or is it not also the case that παρεσχετο ηµιν αφορµας της ταξεως των Τουτων διαιρεσεων εν αλλοις : η ουχι και in the Republic Socrates says (X617b), that The Fates divide up Time, and that One (Λαχεσις) sings of εν Πολιτεια ο Σωκρατης φησι τας Μοιρας διαιρεισθαι τον χρονον, και την µεν αδειν the times past, then Another (Κλωθω) of the present, and Another (Ατροπος) of the future? τα παρελθοντα, την δε τα παροντα, την δε τα µελλοντα ; Accordingly then, we must also take This (Triple) Division of Time to refer to Certain Triple Realities αρα Και αποληπτεον ταυτην διαιρεσιν του χρονου περι τινας τριπλας υποστασεις among The (Genera) Superior to us, from which Parmenides wishes The One to be Transcendent ; for των κρειττονων ηµων, ων ο Παρµενιδης βουλεται το εν ειναι εξηρηµενον : γαρ on the one hand, The Monad of Souls is United to The One Whole of Time, whereas on the other hand, µεν η µονας των ψυχων ηνωται προς το εν ολον χρονον, δε the many souls Participate of Time in a secondary way. And some of these souls participate of Time αι πολλαι µετεχουσι αυτου δευτερως. Και αι µεν Wholly, such as those that subsist according to the past or the present or the future, then others do so ολικως, οσαι κατα το παρελθον η παρον η µελλον, αι δε in a partial way, such as those which are Essentialized according to the differences of these modes ; for µερικως, ωσπερ αι ουσιωµεναι κατα τας δισφορας τουτων : γαρ to each of The Wholes a multitude is coordinated by being divided into first and middle and last ; εκαστη των ολων πληθος συντετακται διαιρουµενον εις πρωτα και µεσα και τελευταια : and since a certain multitude subsists in conjunction with that which is properly established according to και γαρ τι πληθος συνεστι τη οικειον ισταµενη κατα The Past, of which The Summit subsists according to that which Was, but the Middle, according to το παρελθον, ου το ακρον µεν κατα το ην, δε το µεσον κατα that which has been, then the last, according to that which was becoming ; and that which subsists το γεγονε, δε το τελευταιον κατα το εγιγνετο : και τη according to The Present is connected to another second multitude, of which the most-dominant one κατα το παρον αλλο δευτερον, ου το κυριωτατον µεν is characterized by that which Is, then the middle, by that which has become, but the last, χαρακτηριζεται τω εστι, δε το µεσον τω γεγονε, δε το τελευταιον by that which is becoming ; and that which subsists according to The Future is connected to another τω γιγνεται : και τη κατα το µελλον αλλο third multiplicity, of which The Loftiest One subsists according to that which will be, but the middle, τριτον, ου το υψηλοτατον µεν τω εσται, δε το εν µεσω 108

109 is coordinate to that which will become, while the last is defined by that which will have become ; and τεταγµενον τω γενησεται, δε το τελευταιον αφοριζεται τω γενηθησεται : και surely in this way These Three Triads will be proximately dependent upon These Three Wholenesses, 1235 δη ουτω αι τρεις τριαδες εσονται προσεχως εξηρτηµεναι των τουτων τριων ολοτητων, but all these upon Their Own Monad. What then, are we to say of this? That the orders which are δε πασαι αυται της εαυτων µοναδος. Τι ουν αρα φαµεν τουτο ; οτι αι ταξεις διηρη divided according to the parts of Time energize in a partial way, and not throughout The Whole of Time, µεναι κατα τα µορια του χρονου ενεργουσιν µεµερισµενως, και ου πασαι κατα παντα τον χρονον, but some only according to the past (and others only to the present, and yet others only to the future), αλλ αι µεν µονον κατα το παρελθον, and to which of these we should assign each part of time, we will not be able to say ; for how far does και τινι τουτων αφοριζοµεν εκαστον, ουκ εξοµεν ειπειν : γαρ τινος µεχρι ην the present or the past extend, and from what point does the future begin? But perhaps it is better to say το παρον η το παρελθον, και ποθεν λοιπον το µελλον αρξεται. Αλλ ισως αµεινον λεγειν that on the one hand, all these aspects energize throughout The Whole of Time, but on the other hand, οτι µεν πασαι ενεργουσιν κατα παντα τον χρονον, αλλ The Whole of Time contains within Itself Triple Powers ; The One, being Perfective of all motion, του ολου χρονου εχοντος εν εαυτω τριπλας δυναµεις, την µεν τελεσιουργον πασης κινησεως, The Other, Connects and Preserves those which are under Its Rule, The Third One, Reveals Those την δε συνεκτικην και φρουρητικην των υπ αυτου βασιλευοµενων, την δε εκφαντορικην των that are Divine (and since by being Led round in a Circle all those that are not Eternal are Perfected and θειων (και γαρ περιαγων εις κυκλον παντα τα µη αιωνια τελειοι και Connected to their Essential-Being and The Unified Unlimitedness of Eternity is revealed to them by The συνεχει την ουσιαν και την ηνωµενην απειριαν του αιωνος εκφαινει αυτοις των Divine Operations Themselves, by unfolding The Compact Multitude which Subsist in Eternal Natures. πραγµατων αυτων, ανελιττων το συνηρηµενον πληθος εν τοις αιωσι : Surely then, for which reason this manifest Time, as Timaeus (37d) says, reveals to us The Measures δη Οθεν ουτος ο εµφανης χρονον, ως ο Τιµαιος φησιν, εκφαινεται ηµιν τα µετρα of The Divine Circuits and Perfects those of this realm and guards those that come to be, by their own των θειων περιοδων και τελειοι τα τηδε και φρουρει γιγνοµενα τοις οικειοις proper numbers). Surely then, as The Time which is Prior to souls has Triple Powers ; The Perfective, αριθµοις) : δ ουν του χρονου του προ των ψυχων εχοντος τριττας δυναµεις, την τελεσιουργον The Connective, and The Revelatory/Unfolding/Evolving, by Virtue of Its Likeness to Eternity την συνεκτικην, την εκφαντορικην κατα την οµοιοτητα προς τον αιωνα (and since Eternity, as we have shown elsewhere, possesses The Middle Order among The Intelligibles, (και γαρ ο αιων, ως εδειξαµεν εν αλλοις, εχων την µεσην ταξιν εν τοις νοητοις, on the one hand, It Perfects The Order Following after Itself, by conferring Unity upon It, whereas on µεν τελειοι την ταξιν µεθ εαυτον χορηγων ενωσιν αυτη, the other hand, It reveals That which is Prior to It, by producing Its Ineffable Union into Multiplicity, δε εκφαινει την προ αυτου προαγων αυτης την αρρητον ενωσιν εις πληθος, and then, by connecting The Middle Bond of The Intelligibles, and by Preserving all in an Unchangeable δε συνεχει τον µεσον συνδεσµον των νοητων, και φρουρει παντα αµεταστατως Way, through Its Own Proper Power) ; surely then, so also does This Time receive These Triple Powers δια της εαυτου δυναµεως) : δ ουν ο χρονος καταδεξαµενος τας τριπλας δυναµεις from The Eternal Above It, and also gives Them to souls. Thus on the one hand, Eternity Contains This απο του αιωνος ανωθεν και διδωσιν αυτας ταις ψυχαις : αλλ µεν ο αιων εχει ταυτην Triad in Itself, Unifically, whereas Time possesses It Unifically and Dividedly at the same time, but 1236 την τριαδα ηνωµενως δε ο χρονος ηνωµενως και διηρηµενως αµα, δε 109

110 souls possess It dividedly. Surely then for which reason, of these souls, some are characterized by one, αι ψυχαι διηρηµενως : δη οθεν τουτων αι µεν χαρακτηριζονται κατ αλλην, while others by another power ; some imitating the Revelatory aspect of Time, but others the Perfective, αι δε κατ αλλην δυναµιν, αι µεν µιµουµεναι το εκφαντορικον του χρονου, αι δε το τελεσιουργον and others, the Connective ; just as some of the Fates are also properly adapted to give Fulfillment and αι δε το συνεκτικον : ωσπερ αι µεν των Μοιρων και ωκειωµεναι το συµπληρουν και Perfection are said to sing The Past, on the one hand, by Always Energizing and Always Singing Their τελειουν λεγονται αδειν τα παρελθοντα, µεν αει ενεργουσαι και αει αδουσαι τας Own Songs which are Kosmic Intellections and Creations, for The Past brings to completion ; while on εαυτων ωδας ουσας περικοσµιους νοησεις και ποιησεις, γαρ το παρελθον εστι συµπληρωτικον : the other hand, others are adapted to holding together The Present, for They Guard the Essential-Being δε αι προς το συνεχειν τα παροντα, γαρ φρουρουσι την ουσιαν and generation of those that are present ; then others in turn, are adapted to revealing The Future, for και την γενεσιν αυτων : δε αι προς το εκφαινειν το µελλον, γαρ They bring into Essential-being and into Perfection that which does not yet exist. Accordingly then, it is αγουσιν εις ουσιαν και εις τελος το µηπω ον. αρα not missing the mark that we should also customarily divide this Time in three ways ; into Past and Ουκ αστοχως και ειωθαµεν διαιρειν τον τουτον χρονον τριχη εις παρελθον και Future and Present, because of The Triple Powers of Time, such as the Unfolding/Evolving/Revealing, µελλον και παρον δια τας τριπλας δυναµεις του χρονου, την εκφαντορικην the Perfective, and the Connective, thus we must take These Powers in one way in the case of Eternity, την τελεσιουργικην, την συνεκτικην, δε αυτα µεν αλλως επι αιωνος, but in another way in the case of Time, and yet in another way in the case of souls. But if you wish δε αλλως επι του χρονου, και αλλως επι των ψυχων. δε Ει βουλει to look at these matters in another way, seeing that The Order of Souls that are Superior to us, is κατ αλλον τροπον, επειδη ταξις των ψυχων κρειττονων ηµων εστιν divided into First, Middle and Last ; on the one hand, Those of Them that are Most-Complete are διηρηµενων εις πρωτας και µεσας και τελευταιας, µεν αι αυτων ολικωτατα properly adapted to The Past and The Present and The Future. Therefore, just as This Order is Compreωκειωνται προς το παρελθον και το παρον και το µελλον : ουν ως τουτο περι -hensive of The Other Two, so also do These Souls comprehend the two remaining ones ; but on the εκτικον των δυο, ουτω και εκειναι των λοιπων : other hand, the intermediate souls are related to the present, for this was once future, but is not yet past. δε αι µεσαι προς το παρον : γαρ τουτο ην ποτε µελλον, δε ουπω παρελθον : Then, just as the Present is Comprehensive of the Future, so also, intermediate souls are comprehensive ουν ως το παρον περιεκτικον του µελλοντος, ουτω και αι µεσαι περιληπτικαι of those following after them, but are Comprehended in Those Prior to them ; but souls of the third order των µετ αυτας, δε περιεχονται εν ταις προ αυτων : δε αι τριται correspond to the future ; for this order does not proceed through the present, nor has it become the past, κατα το µελλον : γαρ τουτο ου διωδευσεν δια του παροντος, ουτε γεγονε πως παρελθον, but it is the future only, and surely then just as this third order of souls exist by themselves alone, but αλλ εστε µελλον µονον, και δη ωσπερ αι τριται ψυχαι εισι εαυτων µονον, δε by their descent into the extreme of partialness, are in no way comprehensive of others ; for these souls δια την υποβασιν εις το µερικωτατον ουδαµως περιεκτικαι αλλων : γαρ αυται convolve the lowest limit, according to the Division into Three of the Genera following after The Gods, συνελισσουσι το περας κατα την διαιρεσιν εις τρια των γενων µετα θεους, since in turn, there is a Triadic Multiplicity dependent upon each of These Three Wholenesses. But on 1237 επει παλιν εστι τριαδικον πληθος καθ εκαστην τουτων των τριων ολοτητων : αλλα 110

111 the one hand, we will consider the rest of these orders as time goes on ; but on the other hand, for the µεν θεωρησοµεν τα αλλα προιοντες, δε time being, let us examine The First Triad. Without a doubt, This Whole Triad, has in common the τεως επισκεπτεον την πρωτην τριαδα. δηπου Αυτη πασα εχει κοινον το at one time ; for this is the characteristic of the past and of having been completed ; thus it is divided ποτε : γαρ τουτο ιδιον του παρελθοντος και της συµπληρωσεως : δε διαιρειται into that which was, that which became, and that which was becoming. Thus again, of these three, τω ην, τω γεγονε, τω εγιγνετο : ουν παλιν τουτων των τριων the one signifies The Summit of The Triad, that which was, being defined according to The Hyparxis το µεν σηµαινει την ακροτητα της τριαδος, το ην, αφοριζοµενον κατ την υπαρξιν Itself, while the other, that which became, signifies the collected completion, but the was becoming, αυτην, το δε, το γεγονε, την αθροαν τελειωσιν : το δε το εγιγνετο signifies the extension in the process of completion. These are also Images of Intelligibles ; on the one την παρατασιν εν τω τελειουσθαι, ταυτα και µιµηµατα των νοητων, µεν hand, was, is the image of Being, but on the other hand, became of Eternity, then, was becoming, το ην του οντος, δε το γεγονε του αιωνος, δε το εγιγνετο of That which is Primally Eternal ; for existence, on the one hand, comes to all from The First One, but του πρωτως αιωνιου : γαρ το ειναι µεν πασιν εκ του πρωτου, on the other hand, the characteristic of being at once All and Whole, from The Middle One, while that δε το οµου παν και ολον απο του µεσου, δε το of being pluralized and extended in every way comes from The Third. Then the next three aspects are πληθυεσθαι και εκτεινεσθαι οπωσουν εκ του τριτου : δε τα εξης τρια εστιν also analogous to these three ; that is, to the Future and to the Present and to the Past ; for on the one και αναλογα Τουτοις τοις τρισι κατα τε το µελλον και κατα το παρον και το παρελθον : µεν hand, that which will be and that which is are analogous to that which was, the one pertaining to the το εσται και το εστι τω ην, το µεν του Future, while the other pertains to the Present ; but that which will become and that which has become µελλοντος, το δε του παροντος : δε το γενησεται και το γεγονεν are analogous to that which became ; for this sense of that which became, is different from the preceding τω γεγονε : γαρ το γεγονε ετερον παρ εκεινο one, the one being in the past, the other in the present ; for that which became is Connective, and, το µεν ως παρελθον, το δε ως παρον : γαρ το γεγονε εστι συνεκτικον, και we see it, as both having been Perfected and as, Being Perfect Now, in a Timeless Now ; such as, ορωµεν αυτο ως και τελειωθεν και ως τελειωθεν νυν κατα το αχρονον το νυν : οιον an eclipse has happened, for this means the same as that which is now completed. Since then, εκλειψις γεγονεν, γαρ τουτο τουτον τω νυν συντετελεσται. Επειδη ουν that which has become/happened has two meanings, he initially only mentions two categories relating το γεγονεν διττον εσηµαινε, την πρωτην µονα ειπε δυο επι to the Present, that which is and is becoming, in order that he should not confuse the argument ; but του παροντος, το εστι και γιγνεται, ινα µη παραξη τον λογον : δε later on (141e) he is also going to add that which became to the Present. In the third place, he takes υστερον και προσθησει το γεγονε επι του παροντος. τριτον λαµβανει that which is becoming, but secondly, that which will have become, as being analogous to that which Το εγιγνετο δε δευτερον το γενηθησεται αναλογον τω was becoming ; for this is not the same as that which will become, let us not suppose that it is ; for on the γιγνεται, γαρ τουτο ου ταυτον τω γενησεται, µη υπολαβωµεν τουθ : γαρ one hand, that which will become signifies the timeless at-once existence in The Future, such as µεν το γενησεται σηµαινει την αχρονον αθροαν υπαρξιν εις το µελλον, οιον 111

112 there will be a flash of lightning ; whereas on the other hand, that which will have become signifies γενησεται αστραπη : δε το γενηθησεται procession along with extension, as in the case of he will have become a man ; thus, in the case of την προοδον µετα την παρατασεως, [οιον] γενηθησεται ανθρωπος : δε επι lightening, it is false to say it will have become. Therefore, these two Triads are analogous to the one 1238 αστραπης εστιν ψευδες το ειπειν γενηθησεται. ουν αυται δυο αι τριαδες Αναλογον τη prior to them, so that on the one hand the aspect between was and that which will be is that which is, προ αυτων, και µεν του µεσον ην και του εσται το εστι, but on the other hand, that which has become according to The Now is between that which will become δε το ο γεγονε κατα το νυν εστι του γενησεται and that which became according to The Past, but that between that which was becoming and that which και του γεγονε κατα το παρελθον, δε του εγιγνετο και του will have become is that which is becoming. γενηθησεται το γιγνεται. WAS Past Having been Perfected Was becoming Became (Connective) and Being Perfected Now WILL BE IS TIME Future Present Will have Will Is Has become become becoming become Thus on the one hand, in every case, The First Monads pertain to Their Hyparxis, while on the other δε µεν Πανταχου αι πρωται µοναδες εισιν υπαρξεως δε hand, The Middle Ones pertain to Their Whole and Collected-into-One Potential-Powers, while The αι µεσαι ουσης ολης και αθροας δυναµεως, δε αι Third Ones pertain Their Activity/Energy in extension. Then on the one hand, Characteristic of All The τριται της ενεργειας κατα παρατασιν : δε µεν ιδιον πασης της First Triad is That which is At-One-Time, but on the other hand, that of all The Third, The Later-on, πρωτης το ποτε, δε πασης της τριτης το επειτα : and he uses the corresponding number of expressions. But if he had ranked The Future Triad Second, και χρηται και τοσαυταις φωναις. δε Ει εταξε το µελλον κατα δευτεραν, one should not be surprised ; for he is imitating The Cycle of Time, by conjoining The End to The µη θαυµασης : γαρ µιµειται τον κυκλον του χρονου, συναπτων το περας τω Beginning, and since in proceeding he ranks The Triad connected to The Present, in The Middle, αρχη, και επει προιων ταξει την τριαδα κατα το παρον µεσην, then he ranks last, The Triad connected to The Future. δε τελευταιαν την κατα το µελλον. 112

113 This is The Final Procession of The Divinities delivered in This Realm ; Hence, Αυτη εστιν εσχατη προοδος των παραδεδοµενην ενταυθα, διο They are also delivered anonymously ; and thus Plato indicates by this, Its Descent as far as to The 297f και παραδεδοται ανωνυµως, του Πλατωνος ενδεικνυµενου αυτης υποβασιν εις την Last Division. For just as among The Gods that are Above The Visible Realm, The Partial Proceeds εσχατον µερισµον : γαρ ωσπερ εν τοις θεοις υπερ τον κοσµον η µεριστη προηλθεν from The Whole Fabrication, and The Series of Kings terminates in This ; in the same way also, απο της ολικης δηµιουργιας και η σειρα των βασιλεων επερατωθη εις ταυτην, τον αυτον τροπον και among The Sublunary Gods, The Offspring of Zeus Proceed from The Order of Zeus ; among which εν τοις υπο σεληνην οι εγγονοι του ιος προερχονται απο της ταξεως ιιου, εν οις Offspring, is also The Chorus of Partial Fabrication. Since the before mentioned Fabricators/Creators και ο χορος της µεριστης δηµιουργιας : γαρ των ειρηµενων δηµιουργων Produce sensibles in a Whole Way, it is necessary that Those Deities who Distribute Different Powers ποιουντων τα αισθητα ολικως εδει τους διανεµοντας αλλας δυναµεις and Peculiarities, and Divide The Sublunary Generation into multitude, should also have a Subsistence. 298 και ιδιοτητας και µεριζοντας την των υπο σεληνην γενεσιν εις πληθος, και ειναι, And hence Plato only calls Them Others, and does not employ the expressions such as, nor all, because και διο µονον προσειρηκε αυτους αλλους, και ουτε παρελαβεν το οσους ουτε το παντες. ως They associate with all various diversity. Therefore, in what has been said by Plato, we have The Whole συνοντας παντοια ετεροτητι, ουν εν τοις ειρηµενοις εχοµεν τας ολας analogous Kingdoms ; on the one hand, The First Dyadic Arrangement of Heaven and Earth, then on the ανα λογον βασιλειας, µεν των πρωτων δυο τεταγµενων, Ουρανου και Γης, other hand, the remaining Heavenly Arrangements of Kronos, Zeus and Dionysus in The Sub-Lunary δε των λοιπων Ουρανιας της Κρονιας της ιιου της ιονυσιακης υπο σεληνην. Realm. But in between These Two Kingdoms, The Order of Ocean is first assumed, as Defining δε εν µεταξυ τουτοις τωνδε των δυο η ταξις του Ωκεανου πρωτων παρειληπται, ως διοριζουσα All The Processions from Their Fathers as Causes, and as Ocean Itself Abiding and at the same time παντα τα προιοντα απο των αυτων πατερων αιτιων και ως αυτη µενουσα τε αµα και Proceeding, according analogously to Their Intellectual Underlying-Realities. Therefore, what need προιουσα κατα αναλογιαν προς αυτων τας νοερας υποστασεις. ουν τι δει is there to proceed any further, since All The Leaders are here delivered, and each One is conjoined with προιεναι λοιπων, πασων των ηγεµονιων ενταυθα παραδεδοµενων και εκαστη συνεζευγµενου Its Proper Multitude? For on the one hand, Heaven Limits, but on the other hand, Earth Empowers, του οικειου πληθους ; γαρ µεν ο Ουρανος περατοι δε η Γη δυναµοι whereas Ocean Moves All of Generation. Then Tethys Establishes each one in its Peculiar Motion ; δε ο Θκεανος κινει πασαν την γενεσιν, δε η Τηθυς εδραζει εκαστον επι της ιδιας κινησεως such as Intellectual in Intellectual Motion, Intermediate in Psychical Motion, and those that are corporeal 298b τα νοερα της νοερας, τα µεσα της ψυχικης, τα σωµατικα in physical motion ; while Ocean Moves Everything Collectively. Kronos alone Divides Intellectually ; της φυσικης, του Ωκεανου κινουντος παντα αθροως : ο Κρονος µονον διαιρει νοερως, while Rhea Vivifies ; but Phorkus distributes spermatic Reason-Sources ; while Zeus Perfects those that δε η Ρεα ζωοποιει, δε ο Φορκυς διακοσµει σπερµατικοις λογοις, δε ο Ζευς αποτελει are visible out of Those that are Invisible ; and Hera Evolves according to the all various mutations φανερα εξ αφανων, δε η Ηρα εξελιττει κατα παντοιας µεταβολας of those that are visible. And surely then, in this way, through This Ennead, All of The Sublunary των εµφανων. και δη ουτω δια της ταυτης εννεαδος πας ο υπο σεληνην Realm is brought to Perfection, and is Duly Arranged ; such as Divinely from The Gods, then as we say, κοσµος συµπληρουται και δεοντως υποταττεται, µεν θειως απο των θεων, δε ως ηµεις ειποµεν, 113

114 Angelically from The Angels, and Spiritually from The Spirits (289f) ; and on the one hand, The Gods αγγελικως απο των αγγελων, δε δαιµονιως απο των δαιµονων, και µεν των θεων Subsisting about bodies, Souls and Intellects ; while on the other hand, The Angels Exhibit Their υφισταντων τα σωµατα και τας ψυχας και τους νους, δε των αγγελων επιδεικνυµενων εαυτων Providence about both Souls and bodies ; then in turn The Spirits are distributed about The Fabrication την προνοιαν περι τε ψυχας και σωµατα, δε αυ των δαιµονων µεριζοµενων περι την δηµιουργιαν of Nature, and The Providential Care of bodies. Then in turn, the number of The Ennead is adapted to της φυσεως και την προµηθειαν των σωµατων. δε αυ ο αριθµος της εννεαδος πρεπων Generation. For It Proceeds from The Monad as far as to the extremities without retrogression ; this τη γενεσει : γαρ προεισιν απο µοναδος αχρι των εσχατων ανεπιστροφως : τουτο being the peculiarity of Generation. because of which, Reason-Sources fall into matter, and are unable ιδιον γενεσεως, διοτι οι λογοι πιπτουσιν εις υλην και αδυνατουσι to Convert themselves to All their Causes. Moreover, The Dyad being Triadic (for Three 298c επιστρεφειν εαυτων εις πασας εαυτους αρχας. και µην και η δυας ουσα τριαδικη (γαρ τρεις Dyadic Orders were assumed The First (Heaven-Earth), Second (Ocean-Tethys) and Fourth (Zeus-Hera)), here δυαδικαι ταξεις εληφθησαν πρωτη, δευτερα, τεταρτη ) ενταυθα clearly shows The Intertwining of The Perfect and the imperfect and of The Definite with the indefinite. δηλοι την επιπλοκην του τελειου και ατελους και του ορου προς την αοριστιαν : For on the one hand, all Heavenly Natures are Well-Defined, and as Aristotle says (Meteor 2.339), γαρ µεν παντα τα ουρανια ωρισµενα, και εκεινος φησιν, are Always in The State of Perfection. Whereas on the other hand, those in generation proceed from the αει εν τελει, δε τα εν γενεσει εισι απο του imperfect to The Perfect, and receive The Same Boundary in an indefinite way. Besides this The Tetrad ατελους επι το τελειον και καταδεχεται τον αυτον ορον αοριστως. προς τουτοις η τετρας that arises from The Generation of These Divinities is adapted to The Orders of The Fabricators of The των απογεννησεων εστι οικεια ταις ταξεσιν ταις γενεσι Sublunary Realm ; in order that They Contain The Multiple Unitedly, and The Partial Impartibly ; and ουργοις, ινα περιεχωσι το πληθους ηνωµενως και το µεριστον αµεριστως, The Tetrad is also adapted to the natures that exist in generation ; for The Sublunary Elements are also και τοις αυτοις εν γενεσει : γαρ τα τηδε στοιχεια και Four, and The Seasons, according to which Generation is evolved are Four ; and The Centers are Four. τετταρα, και αι ωραι, καθ ας η γενεσις ανελιττεται τετταρες, και τα κεντρα τετταρα And generally, there is an Abundant Dominion of The Tetrad about Generation. και ολως πολλη επικρατεια της τετραδος περι την γενεσιν. However someone may say, why does Plato comprehend all The Multitude of The Gods αλλα τις αν φαιη, δια τι περιλαβε παν το πλατος των θεων that Fabricate Generation, in This Ennead? I say, because This Ennead Gives-Completion to All γενεσιουργων, εν τη ταυτη εννεαδι ; φησω, διοτι η αυτη εννεας συµπληροι πασαν The Fabrication of Generation. For in The Sublunary Realms there are on the one hand, bodies and την δηµιουργιαν της γενεσεως : γαρ εν τοις υπο σεληνην εστι µεν και σωµατα και natures, Souls and Intellects, both Totally and partially. Since all these are in each of The Elements φυσεις και ψυχαι και νοες και ολικως και µερικως : γαρ παντα ταυτα εστιν καθ εκαστον στοιχειον in both ways, because both Wholes and parts are con-subsistent with each other. However, Heaven 298d αµφοτερως, διοτι και τα ολα και τα µερη συνυφεστηκεν αλληλοις. αλλ µεν ο Ουρανος and Earth Generate The Invisible Essences of these, The Former according to Union, but the latter, και η Γη απογεννωσιν τας αφανεις ουσιας αυτων, ο µεν καθ ενωσιν, η δε according to multiplication, and if you wish, The Former according to Limit, but the latter according to κατα πληθυσµον, και ει βουλει, ο µεν, κατα το περας, η δε κατα 114

115 The Unlimited by being The Leaders of Essential-Being to Everything. But Ocean and Tethys bring to το απειρον ηγουµενοι της ουσιας πασιν. δε ο Ωκεανος και η Τηθυς απο Perfection, both The Common and the divided motion of them. Thus there is a different motion of τελουσιν τε την κοινην και την διηρηµενην κινησιν αυτων, δε αλλη κινησις different things, such as of The Whole of Intellect, The Whole of Soul, and The Whole of Nature, then αλλων, του ολικου νου, της ολικης ψυχης, της ολικης φυσεως, δε in a similar manner of Those that are partial ; and thus, The Sublunary Wholes are Adorned/Arranged οµοιως των µερικων. και δε των διακεκοσµηµενων ολοτητων in this way. Thus on the one hand, Kronos Intellectually Divides the partial from The Whole Natures ; ουτω αλλα µεν ο Κρονος νοερως διαιρει τα µερικα απο των ολικων, while on the other hand, by Rhea being a Vivific Deity, She Calls forth This Division from δε η Ρεα ουσα ζωογονος θεος, προκαλειται την ταυτην διαιρεσιν απο The Intellectual Natures into all various Processions, as far as to the last forms of life ; whereas των νοερων και επι τας παντοιας µεχρι και των εσχατων ειδων της ζωης, δε Phorkun Leads-forth The Titanic Separation into physical Reason-Sources. Then following after These ο Φορκυς προαγει την Τιτηνιον διακρισιν επι τους φυσικους λογους. δε µετα τους τουτους Three, are The Fathers of the composite natures. And on the one hand, Zeus Adorns sensibles Wholly, τρεις εισιν οι πατερες των συνθετων αυτων, και µεν ο Ζευς διακοσµει τα αισθητα ολικως according to The Imitation of Heaven (for The Zeus in The Intellectual Order, also Proceeds analogous to κατα την µιµησιν προς τον Ουρανον (γαρ ο εν τοις νοεροις και προεληλυθεν ανα λογον The Intellectual Heaven, in The Royal Series), while on the other hand, Hera Moves Wholes, and τω Ουρανω εν τη Βασιλικη σειρα), δε η Ηρα κινει τα ολα και Fills Them with Powers and Evolves them according to every procession. And The Gods that are 298e πληροι δυναµεων και εξελιττει κατα πασαν προοδον, και οι indeed Posterior to These, Fabricate the partial works of sensibles, Some according to one Peculiarity, γε µετα τουτους δηµιουργουσιν τα µερικα εργα των αισθητων, αλλοι κατ αλλην ιδιοτητα but Others according to Another, whether Demiurgic, or Vivific, or Perfective, or Connective, δηµιουργικην η ζωογονικην η τελεσιουργον η συνεκτικην by Evolving and Dividing Themselves (Phaedrus ), as far as to those that are last, by Being ανελιττοµενοι και µεριζοντες εαυτοις µεχρι των εσχατων οντες Analogous to The Order of Kronos. For The Separative Peculiarity Originates from This Leading Order. ανα λογον τη ταξει Κρονια : γαρ το διαιρετικον αρχεται απο ταυτης της ηγεµονιας. Zeus Demiurgic Hephaestos Poseidon Apollo Hera Ares Athena Connective-Defensive-Separative Hestia Perfective Vivific Hermes Aphrodite Demeter Artemis 12 Jan

116 The Unities/Henads 1 The Monad Ουσια The Summits of All 3 The Triad The Dyad 2 The Imparticipable/Super-Essential *** The Participable/Essential 4/1 Eternity The Summit/Hyparxis/Unity of The Intelligible and Intellectual Triad The Super-Heavenly Realm The Sub-Heavenly Realm 6/3 & The Heavenly Realm 5/2 7/4 Kronos The Summit of The Intellectual Triad The Sub-Heavenly Realm Zeus 9/6 Rhea 8/5 10/7 The Seventh~~~~~~~~~~~~~~~~~~~~~~~~Ocean~~~~~~~~~~~~~~~~~~~~~~~Tenth Monad 116

117 The [First Uniform/Occult] Intelligible Triad [Τριαδες νοηται. ] Solely Super-Essential The One-The Monad-Perfective The Unlimited All Perfect Union Monad Being Imparticipable The Super-Essential Hyparxis The Being-The Dyad The Triad-The Power Intellect Life The First Essential-Being The Σχεσις of Both Monad Monad The Second [Distinct/Dyadic] Intelligible-Intellectual Triad The First Intelligible [Triple] Wholeness ETERNITY THE CAUSE of Wholeness Occult The One Cause Unifically Comprehending Giving Subsistence to The Whole According to Hyparxis EX-E Once The Being 3 Monads The Essentially Absolute Number Limited Participable 3 Dyads 3 Triads Intellectually Vitally Twice Thrice The Being The Power The The OX-E EX-O The Innate Wholeness The Whole Oneness Otherness In Each Part Of Parts The Third [Flowing] Intellectual Triad Subsisting from Many Parts The Abiding The Unity Primary & Incomposite The [Multitude] Unity Co-Arranged with The Multitude Absolute Number Limited & Unlimited Calls It Forth into Being Circular P & I Secondary & & The Being [Multitude] The Power S & C Composite The Returning The Proceeding Converting The Multitude The Operating Cause of Real-Beings to The Participation of The Unities 117

118 The Intelligible Triad The Monad (Hyparxis-Father) Imparticipable-Super-Essential-Unlimited Being The Triad (Mind-Son) The Dyad (Power-Mother) The Intelligible-Intellectual Triad Eternity, The Super-Heavenly Realm Participable-Essential Life Intelligible Intellect Intelligible Life The Sub-Heavenly Realm The Realm of Heaven Perfect-The Limit-Shape The Intellectual Triad Kronos (Monadic) Intellect Zeus Rhea The Creator-Savior Creative-Preservative-Perfective Ocean Separative Ocean 1 HEAVEN OCEAN TETHYS 1 1 : : 1 2 The Abiding & Proceeding 1 Kronos 2 : : 2 Rhean 2 The Proceeding Time Flowing The Returning 3 3 Phorkun : : Themin 3 Carrier Law 4 Koion : : Mnemosune 4 Titanic Impulse Memory Beneficent 5 5 Kroion : : Thean 5 5 Powers Flowing-Force Vision Powers 6 Hyperion : : Dionen 6 Over-flowing Divinity 7 Iapeton : : Phoiben 7 Impetus Inspiration Interweaving of The Twofold (Dyadic) Co-ordinations 2 EARTH = 14 : The Same Number that returned Home through the Agency of a Savior (Theseus-Socrates) 118

119 The Leading (by Hyparxis) Super-Kosmic/Assimilative/Eternal Gods 1 HEAVEN The Abiding OCEAN TETHYS 1 1 : : 1 2 The Abiding & Proceeding 1 Kronos 2 : : 2 Rhean 2 The Proceeding Time Flowing The Returning 3 3 Phorkun : : Themin 3 Carrier Law 4 Koion : : Mnemosune 4 Titanic Impulse Memory Beneficent 5 5 Kroion : : Thean 5 5 Powers Flowing-Force Vision Powers 6 Hyperion : : Dionen 6 Over-flowing Divinity 7 Iapeton : : Phoiben 7 Impetus Inspiration The Same/Like Characterized by the Other/Unlike (Collective) of The Processions (Separative) The Decadian Interweaving of THE TWO-FOLD (DYADIC) CO-ORDINATIONS 2 EARTH The Liberated/Super-Kosmic and En-Kosmic/Middle Order of The Gods (TRIADIC) WAS Lachesis Past Having been Perfected Was becoming Became (Connective) and Being Perfected Now WILL BE IS TIME ITSELF Future Atropos Present Klotho Will have Will Is Has become become becoming become 119

120 The En-Kosmic/Sub-Lunary Gods (TETRADIC) Zeus Demiurgic Hephaestos Poseidon Apollo Hera Ares Athena Connective-Defensive-Separative Hestia Perfective Vivific Hermes Aphrodite Demeter Artemis The Super-Kosmic/Super-Heavenly Assimilative/Generative Gods The Causes of Likeness and Unlikeness Dyadic Tetradic Triadic The En-Kosmic The Super-Kosmic Sub-Lunary Gods and at the same time (Entirely Unmixed W/ Matter) En-Kosmic/ Heavenly/Unpolluted Gods 6 : 8 : : 9 : 12 Intellect : Soul : : Soul : Body The Whole : 6 The First Actual Perfect Number A : B : : B : C The Parts : 1,2,3 The Arithmetic Analogy B : A : : C : B The Whole : 8 The First Deficient Number B : C : : A : B The Parts : 1,2,4 A Geometric Analogy C : B : : B : A The Whole : 9 The First Primary and Incomposite and at the same time Secondary and Composite Number The Parts : 1,3 Another Geometric Analogy The Whole : 12 The First Superabundant Number The Parts : 1,2,3,4,6-2:3:6 & 3:4:6 Harmonic Analogies 1 2,3 1 2, Even&Odd Even Odd Even&Odd Odd&Even Male&Female Male Female Male&Female Female&Male In The Beginning was The Logos 120

121 This work is available for free at and also in hard-copy in various formats at keywords=juan+balboa+proclus+commentary+parmenides This work is governed by a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License You are free to: Share copy and redistribute the material in any medium or format The licensor cannot revoke these freedoms as long as you follow the license terms. Under the following terms: Attribution ( BY ) You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use. NonCommercial ( NC ) You may not use the material for commercial purposes. NoDerivatives ( ND ) If you remix, transform, or build upon the material, you may not distribute the modified material. No additional restrictions You may not apply legal terms or technological measures that legally restrict others from doing anything the license permits. More information on this license is available at Posted to the NS Archive April 4, 2018