CHAPTER VIII.

Let it therefore, from these things be manifest, that the demiurgic monad, is exempt from the ruling fathers, and that according to one undivided cause he generates beings eternally. But if Jupiter is according to Plato, the one and whole fabricator of the only-begotten world, as we have before demonstrated, and we grant these things without being deceived, and if, as it is now said, and Socrates in the Gorgias teaches us, the first of the demiurgi that divide the kingdom of Saturn, is in a similar manner called Jupiter, there will be according to this theory a twofold Jupiter, the one being an intellectual God prior to the three fathers; but the other being of a ruling, assimilative, and principal nature, and arranged at the summit of the three. For Jupiter, Neptune, and Pluto, divide, says Plato, the kingdom of their father, three leaders of wholes subsisting from one great king as it were, and producing the one fountain of the demiurgic series, into one all-perfect principal triad, which Plato also indicating, denominates the providence divided in the three a kingdom, attributing the first-effective, and the uniform to the Gods prior to these. If these however, are not the only orders of Jupiter, but there is also another Jovian multitude, how this proceeds will be evident in what follows. For all these three fathers participate of the same appellation, and are after the same manner celebrated by poets inspired by Phœbus; but one is called simply Jupiter, another marine Jupiter, and another subterranean Jupiter. The leader however of the three, possesses primarily the paternal dignity in the triad, and the appellation of the great Jupiter. For on account of the supreme union which he is allotted with the fontal demiurgus, who is beyond the three, he also participates of the same name as the total Jupiter, without any distinction. And on this account, I think, Socrates in the Cratylus, unfolding to us the arcane and mystic discipline concerning the Gods, from names, and at one time co-arranging Jupiter with Saturn, and at another with the remaining demiurgi, does not think it worth while to speak twice about the same things, but in the intellectual conceptions about the all-perfect demiurgus, he also thinks fit to deliver the arcane discipline concerning the first of the three demiurgi, through the truth of names. For in a certain respect, it was not possible for him to do otherwise who shows that the theory in things accords with names; since also, the father of this triad, is inseparably united to the whole demiurgus. But of these things enough.

If you are willing however, we will add the following observations to what has been said. For perhaps some one may apprehend that the fable in the Gorgias, gives to the three sons of Saturn, a progression from Saturn proximately, but not, as we have said, through the demiurgic monad as a medium. For again, the three are said to divide the kingdom of Saturn, but not of the whole demiurgus and father. That we may not however, ignorantly wander beyond measure from the conception of Plato, and the truth of things, in consequence of following fabulous fictions, we must affirm from the beginning, that both the whole demiurgus, and this triad of the ruling fathers, proceed from the father of the intellectual Gods. But the whole demiurgus proceeding from a whole, impartibly participates of his father. For he abides in the allness of his power, and imitates, if it be lawful so to speak, his uniform and unmultiplied nature, by being monadic and whole, and the father of things first, middle and last. But the three demiurgi, in a divided manner participate of, and proceed from their generating cause, being divided indeed from each other, but dividing his unical providence. And Saturn indeed, is a God one and numerous, establishing multitude in himself, and occultly comprehending it in appropriate boundaries. But Jupiter expresses the paternal monad, and produces the unical nature of it into the providence of wholes. And the three sons of Saturn unfold into light the multitude which is there, in the all-perfect boundary of the triad. Hence also they are said to divide the kingdom of their father, which Jupiter possessed indivisibly. Hence, if it be requisite to speak boldly, he indeed is a proceeding father, hastening to arrange and adorn, and being parturient in order to the generation of wholes. But they distribute his providence. This however, is the same thing as to say they distribute the providence of Jupiter. For the progression to them was from each of these divinities, from Saturn indeed, according to the from which (αφ’ου), but from Jupiter according to the by which, υφ’ου. For Jupiter indeed, unfolds them into light; but they proceed from the Saturnian adyta.

If again, you are willing [to consider the affair] according to the Parmenides of Plato, since in the Saturnian order there are both wholeness and parts, if you assume the subsistence there of that which is in another, according to whole, but of that which is in itself, according to parts, Jupiter indeed, who is prior to the three, proceeds from his father according to whole; but the three demiurgi, according to parts. Hence, Jupiter reigns, possessing in himself, as Socrates says in the Philebus, a royal intellect. But they reign in a divided manner, and are allotted the universe according to parts. Hence therefore, the Elean guest in the Politicus, celebrates these two intellectual kings, one indeed, being the cause of the unapparent life to wholes, and of the other circulation, but the other being the source of the manifest order of things, and of the present period; and he attributes to Jupiter the cause of both these periods. But at one time indeed, he ascribes this cause to Jupiter, as leading all things in the universe to the kingdom of Saturn; but at another, as binding to himself the providence of secondary natures. For he is united to his father by intellectual bonds, of which Socrates makes mention in the Cratylus. He is likewise a whole extended to a whole, and as it were adapts himself by his own light to the light of his father, and possesses a second dominion. Hence also, he is said to define the providence of his father. The Athenian guest however [in the Laws,] extending us to the one demiurgic kingdom, to the law, and the total justice which are there asserts, “that God, as it is said, possesses the beginning, middle, and end of all beings, and bounds all things by a circular progression according to nature, in a direct path.” For because we do not think it right to consider Plato here as speaking of the first God, or of any other of the intellectual or intelligible fathers, but of the whole demiurgus, it is sufficient for those who are moderately able to understand things of this kind, that he is said to bound all things in a direct path, and to proceed circularly according to nature. It is also sufficient, that Justice is said to be the attendant of this God, being the avenger of those who transgress the divine law. For the first God, and all the Gods who are established above the perfective order, are exempt from this rectilinear, and also from the circular progression, as Parmenides teaches us. They likewise transcend all motion. But the first that proceeds after motion, is the whole and all-perfect demiurgus. To this divinity therefore, it pertains to bound wholes in a direct path, to proceed circularly, and to be followed by Justice. For we say indeed, that the thing which follows, follows that which is moved.

Moreover, the Gods who are secondary to the demiurgus, have not a unical dominion over wholes as he has, nor do they antecedently assume the beginnings, middles and ends of all beings. But some of them indeed, preside over partial natures totally, as these three fathers; but others preside over wholes partibly, as those who pour upon all things the rivers of life, in a divided manner; and others preside over parts partibly, as the last of the demiurgi, and who are conversant with the world. The one and impartible demiurgus of wholes therefore, alone comprehends in himself, the beginning, middle, and end of all beings, and equally rules over all secondary natures according to one cause. But Justice follows him, bounding the desert of the whole of things, and circumscribing each thing in its proper limits. And these things the Athenian guest manifests in the above-mentioned words; but Orpheus clearly refers them to the whole demiurgus. For he says that total Justice follows him, now reigning over, and beginning to arrange and adorn the universe.

Justice th’ abundant punisher of crimes, Aid and defence of all things, follows Jove.

Moreover, that Jupiter comprehends the beginnings, middles and ends of wholes, the theologist says, in addition to these things,

Jove’s the beginning, and the middle’s Jove, And all things flow from Jove’s prolific mind.

And it appears to me that Plato looking to all the Grecian theology, and particularly to the Orphic-mystic discipline says, that God, according to the ancient assertion, possesses the beginning, middle, and end of all things, bounding the whole of things in a direct path, and proceeding circularly according to nature, and that he has Justice for his attendant, through which every thing that departs from the providential empire of Jupiter is converted to it, and obtains an appropriate end. Through these things therefore, we have reminded the reader, that the Athenian guest also looking to the whole demiurgus, proclaims things of this kind to his pupils. If however, these things are rightly determined, it is indeed entirely necessary to exempt the one demiurgus, according to essence, from these three [demiurgi]. For if one of them indeed, comprehends the beginnings of every thing in the world, but another the middles, and another, every where convolves the ends, is it not necessary that he who uniformly rules over the universe, should be established above divided causes? But, the Athenian guest gives to him a power generative of this triad [of demiurgi]. For if he comprehends the beginnings, middles, and ends of the whole of things, according to the primary cause indeed, he generates the demiurgus, who arranges and adorns first natures; but according to middle causes, the demiurgus who gives completion to the middle boundaries of fabrication; and according to the end, the demiurgus who adapts an appropriate production to the last of things.