CHAPTER L.

In the next place Timæus, or rather Plato adds, “And causing circle to revolve in a circle, he established heaven (i.e. the world) one, only, solitary nature;” on which Proclus observes as follows: The philosopher Porphyry well interprets the meaning of circle revolving in a circle. For it is possible, says he, for that which is not a circle to be moved in a circle, as a stone when whirled round; and also for a circle to be moved not in a circle, as a wheel when rolled along. But it is the peculiarity of the world, that being circular it is moved in a circle, through harmoniously revolving about the centre. In a still greater degree however, the divine Jamblichus well interprets the meaning of these words. For he says that the circle is twofold, the one being psychical, but the other corporeal, and that the latter is moved in the former. For this is conformable to what has been before said, and accords with what is afterwards asserted. For Plato himself shortly after moves the corporeal nature according to the psychical circle, and renders the twofold circulations analogous to the periods in the soul.

Moreover, to comprehend the whole blessedness of the world in three appellations, is most appropriate to that which subsists according to a triple cause, viz. the final, the paradigmatic, and the demiurgic. For of the appellations themselves, the first of them, viz. one, is assumed from the final cause; for the one is the same with the good. But the second, viz. only, is assumed from the paradigmatic cause. For the only-begotten and onlyness (μονωσις) were, prior to the universe, in all-perfect animal. And the third, viz. the solitary, is assumed from the demiurgic cause. For the ability of using itself, and through itself governing the world, proceeds from the demiurgic goodness. The world therefore is one, so far as it is united, and is converted to the one. But it is only, so far as it participates of the intelligible, and comprehends all things in itself. And it is solitary, so far as it is similar to its father, and is able to save itself. From the three however, it appears that it is a God. For the one, the perfect, and the self-sufficient, are the elements of deity. Hence, the world receiving these, is also itself a God; being one indeed, according to hyparxis; but alone, according to a perfection which derives its completion from all sensible natures; and solitary, through being sufficient to itself. For those that lead a solitary life, being converted to themselves, have the hopes of salvation in themselves. And that this is the meaning of the term solitary, will be evident from the following words of Plato: “Able through virtue to converse with itself, indigent of nothing external, and sufficiently known and friendly to itself.” For in these words, he clearly manifests what the solitariness is which he ascribes to the world, and that he denominates that being solitary, who looks to himself, to that with which he is furnished, and to his own proper measure. For those that live in solitary places, are the saviours of themselves, so far as respects human causes. The universe therefore is likewise after this manner solitary, as being sufficient to itself, and preserving itself, not through a diminution, but from an exuberance of power; for self-sufficiency is here indicated; and as he says, through virtue. For he alone among partial animals [such as we are] who possesses virtue is able to associate with, and love himself with a parental affection. But the vicious man looking to his inward baseness, is indignant with himself and with his own essence, is astonished with externals, and pursues an association with others, in consequence of his inability to behold himself. On the contrary, the worthy man perceiving himself beautiful rejoices and is delighted, and producing in himself beautiful conceptions, gladly embraces an association with himself. For we are naturally domesticated to the beautiful, but hastily withdraw ourselves from deformity. Hence, if the world possesses virtue adapted to itself, in its intellectual and psychical essence, and in the perfection of its animal nature, looking to itself, it loves itself, and is present with, and sufficient to itself.

It is proper therefore to assert these things to those who place intelligibles external to intellect. For how can that which tends to other things, and as being deficient is indigent of externals, be blessed? Hence, if the world is through virtue converted to itself, must not intellect do this in a much greater degree? Intellect therefore intellectually perceives itself. And this is among the number of things immediately known. This also deserves to be remarked, that Plato when he gives animation to the world, directly imparts virtue to it. For the participation of soul is immediately accompanied with the fulness of virtue, in the being which subsists according to nature; since the one cause of the virtues, is also co-arranged with the fountain of souls, and the progression of this fountain is conjoined with the progression of soul. For with respect to virtue, one indeed is unical, primary and all-perfect; but another subsists in the ruling supermundane Gods; another in the liberated Gods; and another is mundane, through which the whole world possesses undefiled intelligence, an undeviating life, an energy converted to itself, and a purity unmingled with the animals which it contains. From this virtue therefore, the world becomes known and friendly to itself. For knowledge precedes familiarity.

Since the universe also is intellectual, an animal, and a God, so far indeed, as it is intellectual, it becomes known to itself; but so far as it is a God, it is friendly to itself. For union is more perfect than knowledge. If therefore, the universe is known to itself, it is intellectual; for that which is primarily known to itself is intellect. And if it is friendly to itself, it is united. But that which is united is deified; for the one which is in intellect is a God. Again therefore, you have virtue, a knowledge of, and a friendship with itself, in the world; the first of these proceeding into it from soul; the second from intellect; and the third from deity. Hence Plato very properly adds, that on account of these things, the world was generated by the demiurgus a blessed God; for the presence of soul, the participation of intellect, and the reception of union, render the universe a God. And the blessed God which he now mentions is the God “who at a certain time would exist,” animated, endued with intellect, and united. Union however is present with it according to the bond of analogy; but much more from the one soul and the one intellect which it participates. For through these, greater bonds, and a more excellent union proceeded into the universe. And still beyond these unions, divine friendship, and the supply of good, contain and connect the whole world. For the bond which proceeds from intellect and soul is strong, as Orpheus also says; but the union of the golden chain [i.e. of the deific series] is still greater, and is the cause of greater good to all things.

Moreover, felicity must likewise be assumed in a way adapted to the universe. For since it is suspended from the paternal intellect and the whole fabrication of things, and since it lives conformably to these causes, it is consequently happy (ευδαιμων) from them. For the demiurgus also is denominated a dæmon by Plato in the Politicus, and a great dæmon by Orpheus when he says,

One the great dæmon and the lord of all.

He therefore who lives according to the will of the father, and preserves the intellectual nature which was imparted to him from thence immutable is happy, and blessed. The first, and the all-perfect form of felicity likewise, is that of the world. The second is that of the mundane Gods, whom Plato in the Phædrus calls happy Gods, following the mighty Jupiter. The third is that of the genera superior to us [viz. the felicity of angels, dæmons and heroes]. For there is one virtue of angels, another of dæmons, and another of the heroic genera: and the form of felicity is triple being different according to each genus. The fourth form of felicity is that which subsists in the undefiled souls, who make blameless descents [into the realms of generation,] and exert an inflexible and untamed life. The fifth is that of partial souls [such as ours]; and this is multiform. For the soul which is an attendant on the moon, is not similarly happy with the soul that is suspended from the solar order; but as the form of life is different, so likewise perfection is defined by different measures. And the last form of felicity is that which is seen in irrational animals. For every thing which obtains a perfection adapted to it according to nature, is happy. For through its proper perfection, it is conjoined to its proper dæmon, and partakes of his providential care. The forms of felicity therefore, being so many, the first and highest must be placed in the world, and which also is now mentioned by Plato. We must not however wonder that he immediately calls the world a God, from its participation of soul. For every thing is deified through that which is proximately prior to it; the corporeal world indeed through soul; but soul through intellect, as the Athenian guest also says; and intellect through the one. Hence, intellect is divine, but not a God. The one however is no longer a God through any thing else, but is primarily a God; just as intellect is primarily gnostic, as soul is primarily self-motive, and as body is primarily in place.