CHAPTER XVI.
Let us however after another manner syllogistically collect the peculiarity of the demiurgus, receiving from the Timæus the principles of the arguments on this subject. This therefore is known to every one, that Timæus calls the whole demiurgus fabricator and father, in the beginning of what he says concerning him. For he says, “It is difficult to discover the fabricator and father of this universe, and when found, it is impossible to speak of him to all men.” Hence, he does not think fit to call him either father alone, or fabricator alone, nor again connecting the two, father and fabricator, but on the contrary, he places the fabricative prior to the paternal. Now therefore, we must show in the first place, in what respect fabricator and father differ from each other; and in the next place, in addition to this, who the fabricator alone is, and who father and fabricator is, and how the fabricative and at the same time paternal peculiarity, is considered by Plato as adapted to the demiurgus.
If therefore, we divide all things into the Gods, and the progeny of the Gods, and this is the same thing as to divide them into superessential monads, and the progressions of beings, father indeed will be generative of the Gods and superessential unities; but fabricator will give subsistence to essences and beings. For again, according to this reason Timæus says, that the natures which are generated by the demiurgus are equal to the Gods; for the demiurgus is not only fabricator, but also father; but that those which are produced by the junior Gods, are allotted a mortal nature. For these Gods are alone producers and fabricators of things which participate of existence alone, and not of the superessential peculiarity. Hence through that by which they suffer a diminution with respect to the demiurgic monad, through this they are not allotted a power generative of things equal to the Gods. And through that by which the intellectual demiurgus is expanded above the junior Gods, through this he binds to himself the generations of all mundane natures.
But if again, we divide beings into the total and partial, father indeed, will appear to us to be the hypostatic cause of wholes, but fabricator of partial natures. For the former is the cause exemptly of things that are generated; but the latter proximately. And the former, produces indeed by his very being, energy giving perfection to his hyparxis; but the latter produces by energizing, his hypostasis being fixed according to energy. If also we again separately divide the generations of perpetual and mortal natures, we must refer the generation of perpetual natures to the paternal cause, but the generation of mortal natures to the fabricative cause. For the fabricator indeed produces that which is generated from non-being to being. For the Elean guest defines the effective art to be this. But the father constitutes things posterior to himself consubsistent with himself. For he is father by his very being, and has the power of generating united with himself. Each therefore, I mean the paternal and the effective or fabricative, is assimilated to the principle of bound. And the former indeed is the cause of union, but the latter of the production of forms. And the former is the cause of wholes, but the latter of an extension as far as to parts. And the one indeed, is the primary leader of simple, but the other of composite natures. Again however, in these the generative cause, and the cause which is productive of life, are opposed to each other; because the paternal cause indeed is connascent with generative powers, but the effective with vivific powers. And as the paternal and the effective causes pertain to the coordination of bound, so every thing prolific and vivific, pertains to vivification, and the first infinity.
These things, however, being thus divided by us, it is evident that the paternal indeed, is itself by itself primarily in the intelligible Gods. For they are the fathers of wholes, being fixed according to supreme intelligible union. And on this account, Plato also calls the first God father, from the natures which are proximately established after him, transferring to him the appellation of father. For every where indeed, it is usual with Plato to introduce names to the ineffable from secondary causes, and the causes which are posterior to it. But at one time indeed, he introduces the names from all beings, and at another from the first beings. For it neither was nor is lawful to refer names to him who is exempt from all beings, from subordinate natures, and which are placed in an order very remote from him. If therefore, all beings participate of the paternal peculiarity, we must say that Plato gives this name to the one from all beings; for there is not among all beings such a cause as this. Hence it is evident that Plato introduces to the one an appellation of this kind, from that which is the first and highest in the Gods. The intelligible Gods, however, are more ancient than all the divine orders, and subsist immediately after the one. The paternal cause therefore of beings is in the intelligible Gods, and the intelligible Gods are the fathers of all the divine genera, being established in the highest essences, and occultly producing wholes. And the first God indeed, is beyond the appellation of father, as he is likewise beyond all other names; and he is neither properly called the good, or the one, through his ineffable and unknown transcendency. But the intelligible Gods are primarily superessential unities and goodnesses, and are the exempt fathers of beings.
The paternal peculiarity, therefore, originates supernally from the first intelligible triad; but the fabricative first presents itself to the view in the third triad. For that which generates all forms, and adorns all things with forms is the third triad of intelligibles. For there, as we have said, all-perfect animal subsists, which is comprehensive of the first and intelligible paradigms. Here therefore, the effective also or fabricative at the same time subsists. For animal itself constitutes the Gods, and produces the forms of all beings. Hence it is allotted the paternal peculiarity, according to the divine cause, but according to the formal cause, it unfolds into light the effective principle of wholes. But again, on the contrary, the effective and at the same time paternal peculiarity, is allotted its hypostasis in the demiurgic monad. Hence also the demiurgus of wholes is the hypostatic cause of Gods. In a particular manner however, he fabricates the world, energizing with forms and demiurgic reasons. For he constitutes intellect, souls and bodies, adorning all things with forms, some indeed with first, others with middle, and others with last forms.
Do you not see, therefore, how the end of intelligibles indeed, was paternal and at the same time effective; but the end of intellectuals is effective and at the same time paternal. There however, the paternal peculiarity is more predominant; but here the effective. For in both indeed, both causes preexist; nevertheless in the paradigm [i.e. in animal itself] the paternal is more prevalent, but in the demiurgus the effective. For the former produces by his very being; but the latter by energizing. And in the former indeed, fabrication [or effective energy] is essential; but in the latter essence is effective. Forms also are with both; but in the former intelligibly, and in the latter intellectually. From these things therefore, it is evident, that the demiurgic cause subsists analogous to the paradigmatic cause; and that it has the same order with respect to intellectuals, as that has with respect to intelligibles. And on this account Timæus also says that the demiurgus of wholes was extended to that paradigm. For he says, “Whatever ideas intellect perceived by the dianoëtic energy in animal itself, such and so many he conceived it necessary for the universe to contain.” And together with this analogy, there is a diminution of the intellectual with reference to the intelligible. For the latter is more united; but the former is more separated. And the one indeed is pre-established in the order of the desirable; but the other is moved about the desirable. And the one fills with paternal power; but the other absorbs as it were and embosoms the whole prolific abundance of the desirable. And after this manner, the demiurgus of the universe is all-perfect, receiving whole intelligible powers, from all-perfect animal. For the universe is threefold; one indeed being intelligibly [all]; another intellectually; and another sensibly. For the world is perfect, from perfect natures, as Timæus says. And animal itself is perfect according to all things, as the same Timæus asserts. The demiurgus likewise, being the best of causes is all-perfect.
Again therefore, resuming what we have said, we repeat, that the paternal cause commences from the supreme union of intelligibles; but the paternal and at the same time effective cause is consubsistent in the intelligible paradigm; and the effective and at the same time paternal cause is defined according to the whole demiurgus. But the cause which is alone effective and fabricative, pertains to the junior Gods who give subsistence to partial and mortal things. The peculiarity therefore of the demiurgic cause is effective and paternal. And this Timæus asserts, not only in the beginning of the discourse about it, in which he says, “[To discover] therefore, the artificer and father of this universe, &c.;” but also in the speech to the junior Gods, he does the same thing; for the demiurgus in a similar manner says to them: “Gods of Gods of whom I am the demiurgus and father, [Whatever is generated by me is indissoluble, I being willing that it should be so.]” For he does not call himself father and demiurgus, but demiurgus and father, just as there [Timæus calls him] fabricator and father. And not in the Timæus only is this mode of the arrangement of the names defined, but in the Politicus also, the Elean guest speaking about the world says that it imitates the instruction of its demiurgus and father; and in the beginning indeed, he uses these names more accurately, but in the end more negligently. Since Plato therefore, every where preserves this order of names unchanged, it is evident to those who are not entirely unskilled in things of this kind, that he defines the demiurgic monad according to this peculiarity, and that he considers it to be effective and at the same time paternal. For because indeed, it is the end of the intellectual triad, it is allotted a paternal transcendency with respect to all the second genera of Gods; but because it produces from itself all the partial genera and species of beings, it possesses an effective cause of the natures to which it gives subsistence. And because indeed, it is father, power is in it, and at the same time intellect. For the demiurgus himself says, “Imitating the power which I employed in your generation.” And again, Timæus says concerning the demiurgus; “Whatever ideas intellect perceived in animal itself, such and so many he conceived by the dianoëtic energy is necessary for this universe to contain.” Hence he is father, and the power of the father is in him, and intellect. All these however, are in him intellectually, and not intelligibly. Hence, I think he is called father indeed, not simply, but together with effector and demiurgus; and power, not by itself, but the power of the demiurgus and father. For he who calls himself demiurgus and father, says that it is the power of himself. But he is immediately called intellect, without the addition of power, and the other appellations. “Whatever ideas therefore intellect perceived,” &c. For all things are in him intellectually, and both power and father, by which he imitates the intelligible paradigm. For in him all things were intelligibly,[264] viz. bound, infinity, and that which is mixed from both these. These, however, are father, power, and intellect. But the intellectual of the paradigm indeed was intelligible in the intelligible Gods, subsisting prior to an intellectual cause. The intellectual however of the demiurgus, is of itself intellectual, being intellectual in intellectuals, as was before observed. Because indeed, as we have said, he is father, power is in him, and also intellect. But because these are defined according to the effective and demiurgic, he is coarranged with the vivific order, and together with it constitutes the genera of life, and vivifies the whole world. What this order is however, and where it is arranged, we shall shortly survey. But thus much is evident from what has been said, that so far as he is the demiurgus, he requires contact with the vivific order, together with it generates total lives, and conjoins it to himself. Disseminating, however, all the measures of life in it, and together with it adorning and producing them, he again converts them to himself. For it belongs to him to generate all things, and to recall all things to himself, no less than to generate them, because he is established at the end of the intellectual order, and is the demiurgic intellect. As he is therefore demiurgic, he gives subsistence to all things; but as intellect, he convolves multitude to union, and converts it to himself. He also accomplishes both these, by the words which he delivers to the junior Gods. For he fills them with demiurgic and prolific power, collects them to himself, constitutes himself the object of desire as it were to the multitude of Gods, and extends about himself all the demiurgi in the world.