CHAPTER II.
If however it be requisite, not only by employing the intellectual projections of Parmenides to unfold the multitude of Gods participated by beings, but also concisely to demonstrate the theory of Socrates about these particulars, we must recollect what is written in the Republic, where he says that the light proceeding from the good is unific of intellect and of beings. For through these things the good is demonstrated to be exempt from being and essence, in the same manner as the sun is exempt from visible natures. But this light being in intelligibles illuminates them, in the same manner as the solar-form light which is in visible natures. For visible natures no otherwise become apparent, and known to the sight, than through the light which is ingenerated in them. All intelligibles therefore become boniform through the participation of light, and through this light, every true[166] being is most similar to the good. If, therefore, it makes no difference to speak of this light, or of the one (for this light conjoins intelligibles, and causes them to be one, as deriving its subsistence from the one) if this be the case, the deity proceeding from the first is participable, and all the multitude of unities is participable. And that indeed which is truly superessential is the one. But each of the other Gods, according to his proper hyparxis, by which he is a superessential God, is similar to the first; but they are participated by essence and being. According to this reasoning therefore, the Gods appear to us to be unities, and participable unities, binding indeed all beings to themselves, but conjoining through themselves to the one which similarly transcends all things, the natures posterior to themselves.
Since therefore each of the Gods is indeed a unity, but is participated by some being, whether shall we say that the same being participates of each of the unities or that the participants of some of the unities are more, but of others less numerous? And if this be the case either the participants of the superior unities must be more, but of the inferior must be fewer in number, or vice versa. For it is necessary that there should be an order of the unities, in the same manner as we see that of numbers some are nearer to their principle, but others more remote from it. And that some are more simple, but others more composite, and exceed indeed in quantity, but suffer a diminution in power. But it is well that we have mentioned numbers. For if it is necessary to survey the order of the first monads with respect to each other, and their progression about beings, from these as images, in these also the monads which are nearer to the one will be participated by things which are more simple in essence, but those which are more remote from it, will be participated by more composite essences. For thus the participation will be according to the analogous; first monads being always participated by the first beings, but second monads by secondary beings. For again, if the first is exempt from all things, and is imparticipable, but that which is connascent with the most simple nature and the one is more similar to the imparticipable than that which is connascent with a more various and multiform nature, and which has more powers suspended from it,—if this be the case, it is perfectly obvious, that the unities which are nearer to the one are necessarily participated by the first and most simple essences; but that those which are more remote are participated by more composite essences, which are less in power, but are greater in number and multitude. For in short, additions in these unities are ablations of powers; and that which is nearer to the one, which surpasses the whole of things by an admirable simplicity, is more uniform, and is consubsistent with more total orders. And it happens according to the ratio of power, that the simplicity of the first unities is transcendent. For those things which are the causes of a greater number of effects, imitate as much as possible the cause of all things, but those which are the causes of fewer effects, have an essence more various than the natures that are prior to them.[167] For this variety distributes into minute parts and diminishes the power which abides in one. Moreover, in participated souls also, such as are first and most divine subsist in simple and perpetual bodies. Others again are connected with bodies that are simple, but in conjunction with these with material bodies also. And others are connected at one and the same time with simple, material and composite bodies. For the celestial souls indeed rule over simple bodies, and such as have an immaterial and immutable subsistence. But the souls that govern the wholes of the elements, are at the same time invested with ethereal garments, and at the same time through these are carried in the wholes of the elements, which as wholes indeed are perpetual and simple, but as material receive generation and corruption, and composition from dissimilar natures. And the souls that rank in the third order, are those which proximately inspire with life their luciform[168] vehicles, but also attract from the simple element material vestments, pour into these a secondary life, and through these communicate with composite and multiform bodies, and sustain through this participation another third life.
If, however, you are willing to survey the intellectual orders, some of these are arranged in the souls which rank as wholes, and in the most divine of mundane souls, which also they govern in a becoming manner. But others being arranged in the souls of the more excellent genera, are proximately participated by the rulers that are in them; and are participated secondarily by more partial essences. But again they arrange third intellectual orders in partial souls. And according as the power which they are allotted is diminished, in such proportion is participation in them more various, and far more composite than the participation of the natures that are prior to them. If, therefore, this is the mode of participation in all beings, it is certainly necessary that of the Gods also those that are nearer to the one, should be carried in the more simple parts of being, but that those which have proceeded to a greater distance should be carried in the more composite parts of being. For the participations of second genera are divided after this manner according to a similitude to them.
Again therefore, we may summarily say, that after the one principle of the whole of things, the Gods present themselves to our view as self-perfect monads, participated by beings.[169] How many orders therefore there are of beings we shall afterwards unfold, and show what beings are allotted a more simple, and what a more various hyparxis. Of all beings then, the last is that which is corporeal. For this derives its being, and all its perfection from another more ancient cause, and is neither allotted simplicity nor composition, nor perpetuity, nor incorruptibility from its own power. For no body is either self-subsistent, or self-begotten; but every thing which is so contracting in one, cause, and that which proceeds from cause, is incorporeal and impartible. And in short, that which is the cause of hyparxis to itself, imparts also to itself an infinite power of existence. For never deserting itself, it will never cease to be, or depart from its own subsistence. For every thing that is corrupted, is corrupted through being separated from the power that supplied it with being. But that which imparts being to itself, as it is not separated from itself, is allotted through itself a perpetual essence. No body however, since it is not the cause of perpetuity to itself, will be perpetual. For every thing which is perpetual possesses an infinite power. But body being finite is not the cause of infinite power. For infinite power is incorporeal, because all power is incorporeal. But this is evident, because greater powers are every where. But no body is capable of being wholly every where. If therefore, no body imparts to itself power, whether the power be infinite or finite, but that which is self-subsistent imparts to itself the power of being, and of existing perpetually, no body will be self-subsistent. Whence therefore is being imparted to bodies, and what is it which is adapted proximately to supply them with being? Must we not say that the cause of being to bodies primarily is that which by being present renders the nature of body more perfect than its kindred bodies [when they are deprived of it?] This indeed is obvious to every one. For it is the province of that which imparts perfection to connect also the essence of secondary natures, since perfection itself is the perfection of essence. What therefore is that of which bodies participating, are said to be better than the bodies which do not participate of it? Is it not evident that it is soul? For we say that animated bodies are more perfect than such as are inanimate. Soul therefore is primarily beyond bodies; and it must be admitted that all heaven and every thing corporeal is the vehicle of soul. Hence, these two orders of beings present themselves to our view; the one indeed being corporeal, but the other which is above this, psychical.
With respect to soul itself however, whether is it the same with or different from intellect? For as the body which participates of soul is perfect, thus also the soul is perfect which participates of intellect. And of the soul indeed, which is able to live according to reason, all things do not participate: but of intellect and intellectual illumination rational souls participate, and also such things as partake of any kind of knowledge. And soul indeed energizes according to time; but intellect comprehends in eternity both its essence, and at the same time its stable energy. And not every soul indeed is adapted to preserve immutably and without diminution the perfection of itself; but every intellect is always perfect, and possesses a never-failing power of its own blessedness. The intellectual genus therefore is essentially beyond the psychical; since the former, neither in whole nor in partial intellects, admits the entrance of the nature of evil; but the latter being undefiled in whole souls, departs in partial souls from its own proper blessedness. What therefore is the first of beings? Shall we say intellect, or prior to this the extent of life? For soul indeed is self-vital, supplying itself with life; and intellect is the best and most perfect, and as we have said, an eternal life. But the life of intellect is indeed in a certain respect intellectual, and is mingled from the intellectual and vital peculiarity. It is necessary however, that there should be life itself. Whether therefore is life or intellect the more excellent thing? But if gnostic beings only participate of intellect, but such beings as are destitute of knowledge participate of life, (for we say that plants live) it is certainly necessary that life should be arranged above intellect, being the cause of a greater number of effects, and imparting by illumination more gifts from itself than intellect. What then? Is life the first of beings? And is to live the same thing as to be? But this is impossible. For if life is that which is primarily being, and to be vital is the same thing as to have being, and there is the same definition of both life and being, every thing which participates of life would also participate of being, and every thing which participates of existence would likewise participate of life. For if each is the same thing all things would similarly participate of being and life. All vital natures indeed have essence and being; but there are many beings that are destitute of life. Being therefore subsists prior to the first life. For that which is more universal, and the cause of a greater number of effects, is nearer to the one, as has been before demonstrated. Soul therefore is that which is primarily established above bodies; but intellect is beyond soul;[170] life is more ancient than intellect; and being which is primarily being is established above all these. Every thing also which participates of soul, by a much greater priority participates of intellect; but not every thing which enjoys intellectual efficiency, is also adapted to participate of soul. For of soul rational animals only participate; since we say that the rational soul is truly soul. For Plato in the Republic says, that the work of soul is to reason and survey beings. And every soul [i.e. every rational soul] is immortal, as it is written in the Phædrus; the irrational soul being mortal, according to the demiurgus in the Timæus. And in short, it is in many places evident that Plato considers the rational soul to be truly soul, but others to be the images of souls, so far as these also are intellectual and vital, and together with whole souls produce the lives that are distributed about bodies. Of intellect however, we not only admit that rational animals participate, but also such other animals as possess a gnostic power; I mean such as possess the phantasy, memory and sense; since Socrates also in the Philebus refers all such animals to the intellectual series. For taking away intellect from the life which is according to pleasure, he likewise takes away not only the rational life, but every gnostic power of the irrational life. For all knowledge is the progeny of intellect, in the same manner as all reason is an image of soul.
Moreover, all things which participate of intellect, by a much greater priority participate of life, some things indeed more obscurely, but others more manifestly. But all living beings do not participate of intellectual power, since plants indeed are animals, as Timæus says, but they neither participate of sense, or phantasy; unless some one should say that they have a co-sensation of what is pleasing and painful. And in short, the orectic powers every where are lives, and the images of the whole of life, and the last productions of life; but they are of themselves destitute of intellect and without any participation of the gnostic power. Hence also, they are of themselves indefinite, and deprived of all knowledge.
Again therefore, all animals indeed receive a portion of being, and different animals a different portion, according to their respective natures; but all beings are not similarly able to participate of life; since we say that qualities and all passions, and the last of bodies, receive the ultimate effective energy of being, but we do not also say that they participate of life. Being therefore is more ancient than life; life than intellect; and intellect than soul. For it is necessary that the causes of a greater number of effects being more ancient and according to order more principal, should preside over causes which are able to produce and adorn fewer effects. Very properly therefore, does Plato in the Timæus give subsistence to soul from intellect, as being secondary to it according to its own nature. But in the Laws he says that intellect is moved similarly to a sphere fashioned by a wheel.[171] For that which is moved, is moved by participating of life, and is nothing else than real life about motion. And in the Sophista he exempts being from all the total genera of things, and from motion. For being, says he, according to its own nature, neither stands still, nor is moved. But that which neither stands still nor is moved, is beyond eternal life.
These four causes therefore being prior to a corporeal subsistence, viz. essence, life, intellect and soul, soul indeed participates of all the causes prior to itself, being allotted reason from its own peculiarity, but intellect, life and being, from more ancient causes. Hence it gives subsistence to things posterior to itself in a fourfold manner. For according to its being indeed, it produces all things as far as to bodies; according to its life, all things which are said to live, even as far as to plants; according to its intellect, all things which possess a gnostic power, even as far as to the most irrational natures; and according to its reason, the first of the natures that are able to participate of it.[172] But intellect being established beyond soul, and existing as the plenitude of life and being, adorns all things in a threefold manner, imparting indeed by illumination the power of the intellectual peculiarity to all gnostic beings, but supplying the participation of life to a still greater number, and of being to all those to whom primary being imparts itself. But life being arranged above intellect, presubsists as the cause of the same things in a twofold respect, vivifying secondary natures indeed, together with intellect, and filling from itself with the rivers of life, such things as are naturally adapted to live, but together with being supernally producing essence in all things. But being itself which is primarily being generates all things by its very existence, all lives, and intellects and souls, and is uniformly present to all things, and is exempt from the whole of things according to one cause which gives subsistence to all things. Hence it is the most similar of all things to the one, and unites the comprehension of beings in itself to the first principle of the whole of things, through which all beings, and non-being, wholes and parts, forms and the privations of forms subsist, which privations do not necessarily participate of being, but it is entirely necessary that they should participate of the one.
These things as it appears to me persuaded the Elean guest in the Sophista, when discussing that which is perfectly being, to admit that not only being is there, but also life, intellect and soul. For if true and real being is venerable and honorable, intellect is there in the first place, says he. For it is not lawful for that which is of itself venerable and immaterial to be without intellect. But if intellect is in that which is perfectly being, intellect will entirely be moved. For it is not possible for intellect ever to subsist, either without motion or permanency. But if intellect is moved and stands still, there are in being both life and motion. Hence, from what has been said, three things become apparent, viz. being, life and intellect. Moreover, soul also in the next place is discovered through these things. For it is necessary, says he, that life and intellect which before were by themselves, should also be in soul. For every soul is a plenitude of life and intellect, participating of both, which the Elean guest indicating adds, “Shall we say that both these are inherent in it, but yet it does not possess these in soul?” For to possess, as some one says in a certain place, is secondary to existing. And soul indeed participates of each of these according to the peculiarity of itself; but it mingles the rational form of its own hyparxis, with the intellectual vivific power. But both intellect and life subsist prior to soul, the former as being moved and standing still at one and the same time, and the latter as being motion and permanency. These four monads also, soul, intellect, life and being are not only mentioned by Plato here, but in many other places. And as in soul all things subsist according to participation, so in intellect the things which are prior to it subsist, and in life that which is prior to life. For we say that life exists, or has a being. Or how could it be said to be arranged in being unless it participated of being? We likewise say that intellect is and lives. For it is moved, and is a portion of being. Hence it is the third of the more comprehensive monads. Prior however to beings which are participated, it is every where necessary that imparticipable causes should subsist, as was before demonstrated, conformably to the similitude of beings to the one. Being therefore which is primarily being, is imparticipable; but life first participates of being, yet is imparticipable, being exempt from intellect. And intellect is filled indeed from being and life; but is imparticipable in souls, and in the natures posterior to itself. Intellect also presides over soul, imparting to it by illumination the participation of life and being; but being imparticipable subsists prior to bodies. The last order of beings therefore is that to which bodies are annexed; celestial bodies indeed primarily, but sublunary bodies with the addition of material [vestments.] This therefore is the progression of beings, through life, intellect and soul, ending in a corporeal nature.
If, however, it is necessary that the superessential unities of the Gods which derive their subsistence from the imparticipable cause[173] of all things should be participated, some of them indeed, by the first orders in beings, others by the middle, and others by the last orders, as was before demonstrated, it is evident that some of them deify the imparticipable portion of being, but that others illuminate life, others intellect, others soul, and others bodies. And of the last unities indeed, not only bodies participate, but likewise soul, intellect, life and essence. For intellect in itself is a plenitude of life and being. But from the unities which are above this world intellect is suspended, and the psychical power, which preexists in intellect. From the unities above these, imparticipable and intellectual intellect is suspended. From those that are beyond these, the first and imparticipable life is suspended. And from the highest unities, the first being itself, and which is the most divine of beings, is suspended. Hence Parmenides beginning from the one being, produces from thence the whole orders of the Gods. These things therefore being previously determined by us, let us speak concerning the divine dialogues, beginning from on high, and producing from the one the whole orders of the Gods. Let us also, following Plato, in the first place demonstrate the several orders from other dialogues, by arguments which cannot be confuted. Afterwards, let us thus conjoin and assimilate the conclusions of Parmenides to the divine progressions, adapting the first conclusions to the first, but the last to the last progressions.