Oxford Unjversity Press, Ely House, London W. I GLASGOW l'o"EW YORK TORONTO MELBOURNE WELUNGTON c,APE TOWN ULlSUURY IBADAN NAIROBI DAlt ES SALAAM LUSAKA ADDIS ABABA BOMBAY CALCUTTA MADRAS KARACHI LAHORE OACCA KUALA LUMPUR SINGAPORE HONG KONG TOKYO
IIPOKAO'Y'
~IA~OXO'Y'
~TOIXEI.u~I~
0EOAOrIKH
PROCLUS
THE ELEMENTS OF THEOLOGY A REVISED TEXT with Translation, Introduction and Commentary
by
E. R. DODDS Formerly Rcgius Professor of Greek in the University of Oxford
SECOND EDITION
OXFORD AT THE CLARENDON PRESS
PREFACE TO SECOND EDITION correcting a number of misprints and other minor errors in the text, I have taken advantage of this reprint to bring the work more nearly up to date by providing an appendix of 'Addenda et corrigenda', Asterisks in the body of the book refer the reader to this appendix. My thanks are due to Father H. D. Saffrey, a.p., and to Mr. Lionel Strachan for helpful corrections; to Professor S. Pines and Dr. Richard 'ValzeT for information about a frag. mentary Arabic version; and above all to Dr. D. M. Lang and the Georgian Academy of Sciences, whose generous assistance has enabled me to give a fuller account of Petritsi's Georgian translation. BESIDES
E. R. D. OXFORD,
11
APyi1196~L
PREFACE TO FIRST EDITION edition owes its inception to P rofessor A. E. Taylor, who indicated to me the need for so mething of the kind more years ago than I care to remember. Its publication has been rendered possible by the generosity of the Delegates of the Clarendon Press. I wish to take this opportunity of tf'lanking aU those who have helped me in the work of preparation, including the many librarians who ha\:e assisted me with information or by arranging, often at considerable personal trouble, for the loan of MSS. or their photographic reproduction. lowe an especial gratitude to Monsignor Mereati, for his courteous help in co nnexion with Vatican MSS.; to Mr. J. L. Zimmerman, for the loan of rotographs ; to M~. Stephen Gaselee, who arranged for me the transport of MSS: from abroad; to the Birmingham University Research Committee, who contributed to the cost of having M~S. photographed ; to Mr. R. P. Blake, Director of the Harvard University Library, Professor R. P. Casey of the University of Cincinnati, and my colleague Professor S. Konovalov, who aided me to trace the history of the little-known Georgian and Armenian versions; and to Dr. S. Kauchtschischwili of the University of Tiftis, who has allowed me to use a portion of" his unpublished collation of the Georgian. In tQ e later stages of the work my prime helpers have been Professo r A. O. Nock of Harvard, who read the whole' book in manuscript and made a number of valuable suggestions; 1\1r. B. S. Page of this university, whose vigilant proof-reading has saved me from many inaccuracies j and the admirably patient Readers of the Press. For the imperfec· tions wh ic h remain I alone am responsible.
THIS
E.R.D. lllRMINGHAM, Jl
November 1931.
CITATIONS IN citing ancient texts (or which custom has not yet established a universally recognized system of reference, I have usually specified the edition referred to. The (ollowing are the chief exceptions: PROCLUS' commentaries on the Alcibiades I and the Pannenides, also the de decem dubitationibus, tit providenfia et jalo and de malorum subsistentia, are cited by pages and lines of Cousin's
2nd edition (Prodi Opera Inedita, Paris 1864); the other commentaries by pages and lines of the Teubner texts-in Cratylum sometimes also by paragraphs (small roman numerals); the Elemen/s of Physics (El. Phys. ) by paragraphs. For the Platonic Theology (Tn. PI.) I have where possible cited the book and chapter in addition to the page of the edifio princeps·; but the chapter numeration in the text of the edition is often faulty. Chapter numbers in brackets, e.g. Th. Pl. Ill. (vi.) 126, refer to the more correct numbering given in t?e table of contents. is cited by the traditional subdivisions or by Volkmann's pages and lines, For the convenience of readers I have usually given both references, the latter in brackets,
PLOTINUS
&.cI>opp..a{ (sentenh'ae) by Mommert's pages and lines, or by paragraphs (sm. rom. nums., Mommert's numeration ); fragments of the de regresm from Bidez's Vie de Porphyre; other works by paragraphs.
PORPHYRY'S
de mysteriis by Parthey's pages and lines, or by book and chapter; other works by pages and lines of the Teubner editions.
IAMBLICHUS
SALLUSTIUS
by Nock's pages and lines, or by chapters (sm. rom.
nums.). by Ruelle's pages and lines (the fragments of the Life oj Isidorus by those of Asmus).
DAMASClUS
by Wachsmuth and Hense's subdivisions, or by the pages and lines of their edition: Heeren's pages are added in brackets,
STOBAEUS
(Alcinous) didascalicus (t"i(TflYW'YTI) by C. F. Hermann's pages and lines (Appendix Pla/onica, Teubner).
ALBINUS
CITATIONS
VII
METHONENSIS n. . a1T'T\l~t~ T1js: i}wAO'YlK-ijs: cfvt'ov (K TWV vvv dvOpl.;nrwy), because certain persons suffer actual injury from their 1
s
Neo/J/a/onisls'l
161 ,
¥ ~II e;,J.lt &."/I"'un'.... in
2
Th. PI. I. i.
Tim. 111. 63· 14'"
4 Despite the fact that, according to Psellus ("II"fpl Tijt xpvuijS" a.\vufiws, i?t1I. des EI. Gr. l875, p. 2l6), Julianus had the advantage of personal consultation with the ghost of Plato. , Th. PI. I. ii. ' vii. Proc. xxxviii.
INTRODUCTION
xiii
undirected and uncritical reading', This remarkable pronouncement has often been misunderstood. It does not mean that the most learned Hellenist of his day wished to make a holoe'a ust of Greek literature; he only wished to restrict its circulation for the time being ,to the initiates of Neoplatonism. Nor does it, I fear, mean, as Mr. Whittaker suggests it may,! that Proclus had 'seen the necessity of a break in culture if a new line of intellectual deyelop~ ment was ever to be struck out '. New lines of intellectual develop· ment were as inconceivable to Produs as to his Christian adversaries. Their business was to preserve the uninstructed from the poison of pagan philosophy; his t to preserve them from the deadly errors of such as put Aristotle on a level with Plato or set up Moses as a rival to the Chaldaeans. To either end a drastic censorship of literature was in an uneducated world the only practical expedient. When the gods have told us what to think, the study of man-made opinions becomes for the commonalty both unnecessary and dangerous, though scholars may profit by it. 2 'In fact', as Bidez has recently said, 'this anti-Christian philosophy was more like the new faith which it attacked than like the ancient religion which it defended '.
§ 2. The place of tlte ' Elements of Theology' in the work of Proc/us *.
If we group 't he philosophical writings of Proclus according to their method and content they fall naturally into the following classes : 1. The extant commentaries on t~e Republic, Parmenities, Timaeus, and Alcibiades I; and the commentary on the Cralyius, of which we possess only excerpts. All these show clear traces of their origin in lecture·courses; and the Crarylus excerpts may well be taken not from any published work of Proclus but from a pupil's notebook. Among the lost writings are commentaries on the Phaetio, GorgzQs, Phaedrus, Theaeletus, and Philebus and on the Chaldaean Orades, and possibly others.3 The i-rr£uK£ljIt (de sacriftcio et magia), which, previously known only in Ficino's Latin version, has now been published in the original Greek by Bidez (Cat. des MSS. Alchimiques Grees, VI. 148 ff.). 4. A number of occasional essays, three of which, the de de-cem dubitallonibus circa jrovl'denliam, the de pro'ZnaetlHa et jalo, and the de malorum SUbslsienha, survive in the mediaeval Latin version of William of Morbecca. To this class belonged the '7rEP'i T01rOV and (if this was an independent work) the .7rEpt rw" TplWV ,uova.owv: also perhaps the controversial 7rpayp.aTELa Ka()apnKT, TWV 80YP.a.TWV TOV llAa.TWVO'>, which was directed against Domninus. 5· The two systematic manuals r the Elemmls oj Theology and the Elements of Physics (formerly known as 'TiEp/' KlYT/(TEW'». These are distinguished from the other extant works by the use of the deductive method and the absence of reference to authorities. s The attempt to determine the order of composition of these multifarious works is beset with difficulty. None of them contains any reference to external events by which it can be dated; and Proclus' biograpber supplies no such full chronological materials as Pradus himself. A commentary or Jecture~course on Plotinus is cited by Damascius II. 253. 19 (fy TO'S fls nAWTIYOJl) and by scholiasts on the in Remp. and the de mysteriis. 1 !:\uidas attributes works under these two titles both to ProcIus and to Syrianus. According to Marillus (vit. Pro 27) Produs merely added scholia to the commentary of his master on the Orpht'ca; and the double attribution of the Harmony probably bas a similar explanation. Cf. Tit. PI. pp .. 203.215; Olympiod. in PIt{Ud. 52. 18 Norvin. 2 For the meaning of rrv,...f3oAoJl in Produs see prop. 39 n. S The view suggested by Bardenbewer in his edition of the tk COUtU, and apparently accepted in one place by Ueberweg-Geyer 11 ( p. 303: contrast pp. 149. 285, 409 etc.), that the El. Th. is probably not the work of Pro himself but originated in his school, is not supported by any argument and hardly needs refutation. I can find nothing in the style or content of the treatise which lends colour to it; and the unanimous testimony of our MSS. is confirmed by Psellus and by the Arabic and Armenian tradition (see below).
INTRODUCTION
xv
Porphyry gives in the Lift 0/ Plofinus. He tells us (c. xiii) that Produs had composed the commentary on the Timaeus, 'and much else', by his twenty-eighth year (A.D. 437-8); this is the only I absolute' date which we possess,l and, as will presently appear, it is not really absolute._ At first sight it would seem that the numerous references to other works of the author which occur in the commen· taries furnish an easy means of fixing the relative dates of his writings; and a chronological arrangement based mainly on this evidence was proposed by Freudenthal. 2 In this arrangement the Elements of Theology appears as the earliest of Preclus' extant works (with the possible exception of the Ele11Unts of Physics) j seven further works intervene between it and the TimaeuJ commentary, so that it is presumably a product of its author's early twenties. Con· siderable doubt, however, is cast on these conclusions by a circumstance to which Praechter has called attention,' viz. the existence of cross-references from the in Tim. to the in Remf'. and vice versashowing that Proclus was in the habit of making additions to his commentaries after they had already been made public either in book-form or (more probably) as lectures. This fact seems to render futile any attempt to 'date' th e commentaries as we have them; 4 and it invalidates many of the arguments by which Freudenthal supported his dating of the other extant works. As regards these latter almost the only ctrtain conclusion to be drawn from the data collected by Freudenthal is that the Platonic Theology presupposes the publication in some form of the commentaries on the Tt'maeus and the Parmenides, both of which it tites. In the three Latin treatises no earlier works are mentioned by name; the de mal. sub· sisto contains, however, what is probably, though not certainly, a reference to the Elements oj Theology.r> There are also possible 1 We are not justified in assigning the commentary on the Pluudo to 432-4 on the evidence of Marinus c. xii, though It may have been begun at that date. Marinus' language in C. xiii rather implies that the in Tim. was the first of the commentaries to be made public. 2 Hermes 16 ( 1881) :.IIi ff. , Cijttingr'scne geiehrle Anu igen 16j ( 1905) !i05 ff. 4 The most that can be said with any confidence is that the commentaries on the Parmenides, Alcioiades I ann Cralylus probably received their present form later :han the i" Tim. and in Remp., as (0) they are never cited in the two latter :except for n very doubtful reference to in Cra/., r'n Tim. 1. 451. 8) ; (6) r'n Tim. III. 12. :.19 seems to refer to a prospective commentary on the Parmenr'des; ~,) these three (esp. the in Crat. ) stand closer in style and phraseology to the rather senile Th. PI. than do the other two. r> de mal. subsist. :.103. 39, cf. EI. TIl. prop. 63. The alleged reference at :.155. 17 prop. 8 is too vague to carry nny conviction, and the same thing is true of the: iupposed allusions in the: de mal. subsr's/. to the other two Latin treatises; in aU .hese cases the reference may wen be to one of the lost works.
°
xvi
,
INTRODUCTION
allusions to the Elements of Theology in the in Tim. and the in Parm. ; 1 but we have no assurance that these references, even if they have been rightly identified, were not first introduced in a later revisi.on of the commentaries. And tlie fact that the Elements oj Theology itself contains no references to earlier works is (pace Freudenthal) of no evidential value whatever, since the method of the book precluded such references. Freudenthal's contention as to the early date of the Elements does not, however, rest entirely on evidence of this type. He asserts that Produs is here still completely dependent- on Plotinus and Porphyry, and that a wide gulf separates the Aoctrine of the manual from that of the Platonic Theology (which he places, probably right!y, at or near the end of Proclus' literary career). The statement about the complete dependence of the Elements of Theology on Plotinus and Porphyry is repeated with little qualification by Zeller and others after him, but is rightly challenged by Mr Whittaker. How far it is from being true will be shown in the next section: it is sufficient to say here that the treatise is not only coloured throughout by the language and thought of Iamblichus but gives a prominent place to doctrines, such as that of the divine henads, which are peculiar (so far as we know) to the Athenian school. It is, however, true that there are considerable differences, though little in the way of direct contradiction, between the doctrine of the Elements of Theology on the one hand and that of the Platonic Theology and the commentaries on the other. In the first place, a number of secondary elaborations which appear in the latter are entirely missing from the former: among these may be mentioned the interposition between the 'intelligible> and the ( intellectual J gods of an intermediate class who are both intelligible and intellectual j the subdivision of the' supra-mundane' order of gods into apxuwl (a~op.otWlJ-aTU(ol) and Q.7rOAuTOt (hal j and the subdivision into subordinate triads of the fundamental triad Being-LifeIntelligence. 2 Secondly, certain of the late Neoplatonic doctrines which do appear in the Elements seem to have an insecure place there or to be rather carelessly combined with the Plotinian tradition: the most striking example of this is the twofold usage of the term 1I0U .., sometimes for the Plotinian hypostasis (as in props. 20, 57, I09, II2, I29, T7I), sometimes for the lowest member of the 1 i1: Tim. I. 385. 9. cr. prop. 92; II. 195. 2j. cr. props.67ff.; i1: Parm. It47· 36. cf. prop. 17. Pro nowbere cites the Elemmts of Theology by name. 2 For the first two of these refinements see note on props. 162-5; for the third cr. esp. Th. PI. III. xiv. ff.
INTRODUCTION
XVll
triad ov-'w~-vovs (prop. lor &c.), without any warning to the reader or the addition of any distinguishing adjective; so too the Iamblichean doctrine of a/Lf(}(lCra, accepted elsewhere in the Elements, seems to be ignored in prop. log; and echoes of Plotinus' teaching about the status of the human soul survive in imperfect harmony with theorems derived from Iamblichus. 1 Such loose joints are discoverable elsewhere in Proc1us' work, but they are as a rule more skiIrully concealed. Finally, all direct reference either to personal mysticism or to theurgy is absent from the Elements. The importance of these facts for the dating of the Elements will be variously estimated. Those in the second category seem to me the most significant. The absence of certain subordinate distinctions may well be due merely to a desire for brevity and lucidity, though it is less easy to account in this way for the omission of the fJ£OtlfO'l]'TOtKUtlfO£POt." In a voluminous writer who has an elaborate system to expound some minor variations and even inconsistencies are in any case to be expected; and in fact such variations may be observed, not only on comparing the commentaries with one another and the Platonic Theology, but sometimes even within the limits of a single work.' Direct reference to mystical experiences or to occult practice may have been felt to be out of keeping with the rationalist character of the Elements or to infringe upon its a pn"ori method of argument: that Prod us in fact believed in theurgy when he wrote it can hardly be doubted (cf. notes on props. 39 and 145). Nevertheless, the evidence as a whole seems to me to point definitely, if not quite decisively, to the conclusion that the Elements is a relatively early work. This is not to say, however, that it should be assigned with Christ-Schmid to , the year 432 (when Proclus was twenty-two !): to regard it as the prentice essay of an u~dergraduate who has not yet developed' his own system I is a complete misconception. The system expounded in the Platonic Theology and the metaphysical commentaries is substanHal1y the same as that of the Elements; and, as we shall see in' a moment, scarcely anything in it is of Proclus' own invention. A minor question concerns the relationship of the Elements oj Theology to the Elements of Physics. From the fact that the latter is based almost exclusively on Aristotle's Physics its latest editor, I See notes on props. 193 and '95 . " That this particular doctrine is not an invention of Proclus' latest period may. however, be inferred from il! Farm. 949. 38 ff. 6tBf£XIl/oLfV 'Y0VII 'If'aAIlI au~: T~" fir T~" 1I'llAlllrt6t",V 'Ypa4'/""n~Y (i.e. in the Phaedyu$ commentary) ih;-:;;:&a:al aI ni{fu
flcflval
,.dulil TWV JlofpiiJII
fic" SHAW
/(a1 TWV 1rpdrrwJI Y07j'TWv.
3 Examples will be found in thenoles on plOp. :010,1. 18, and props. 75. 116, 167. l'lG:t
B
xviii
INTRODUCTION
Ritzenfeld, argues that it was composed at a very early stage in Proelus' philosophical education, when he was reading Aristotle with Syrianus (Marin. vito Proc. C. xiii): he would therefore separate it from the relatively mature Elements of Theology. But the argu· ment is not cogent; for in physics Aristotle is accepted by all the later Neoplatonists, no less than by their medieval successors, as the supreme authority. And the discrepancy alleged by Ritzenfeld between El. Phys. II. prop. 19 and El. Th. prop. '4 disappears on examination. l The two manuals resemble each other so closely in style and phraseology that I am inclined to accept the usual and natural view that they were composed about the same period of . Produs' life and were intended to be complementary.
§ 3. Proclus and his Predecessors. The body of thought whose structure is anatomized for us in the of Theology is not the creation of one individual or of one age; it represents the last result of a speculative movement extending over some five centuries. If We look at this movement as a whole we can see that its direction is throughout determined mainly by two impulses, one theoretical and the other practical or religious. On the theoretical side it reflects the desire to create a single Hellenic philosophy which should supersede the jarring warfare of the sects by incorporating with the Platonic tradition all that was best in Aristotle, in Pythagoreanisrn and in the teaching of the Porch. On the practical side we can best understand it as a series of attempts to meet the supreme religious need of the later Hellenistic period by somehow bridging the gulf between God and the soul; to con· struct, that is to say, within the framework of traditional Greek rationalism a scheme of salvation capable of comparison and rivalry with those offered by the mystery religions. In recent years we have learned to recognize with increasing clearness the directive influence of both these motives upon the teaching of Poseidon ius, the first of the three dominant personalities who have lert their individual impress upon Neoplatonism. But the Poseidonian synthesis was neither wide enough nor sufficiently coherent to win permanent acceptance; and the Poseidon ian solution of the religious problem was too deeply infused with Stoic materialism for an age which was coming more and more to demand
Elements
1 Su note on prop. I4; and for another dij;(;repancy, which again is more apparent than real, prop. 96 n.
INTRODUCTION
XIX
a purely spiritual conception both of God and of the sou1. It was reserved for the dialectical genius of Plotinus to translate into achievement the ideal of philosophic unity, and for his mystical genius to transfer the' return of the soul' from the domain of astral myth to that of inner experience. Though Plotinus is commonly treated as the founder of Neoplatonism, in the wider movement we are considering he stands not at the point of origin but at the culminating crest of the wave. Formally, the later Neoplatonic school owes more to him than to any other individual thinker save Plato; yet spiritually he stands alone. He left to his successors a dialectical instrument of matchless power and delicacy and a vivid tradition of personal mysticism in the proper sense of that term, as the actual experience of the merging of the self at certain moments into some larger life. But within two generations the dialectical tension of opposites which is the nerve of the Plot in ian system was threatening to sink into a meaningless affirmation of incompatibles j and' unification' (£vwO'",~) had ceased to be a living experience or even a living ideal and had become a pious formula on the lips of professors. At this point the history of Greek philosophy would have come to an end but for the introduction of new methods, both theoretical and practical, by the Syrian Iamblichus (d. circa 330). The historical importance of Iarnblichus has hardly been suffi· ciently recognized, no doubt because his metaphysical works have perished and the outlines of his doctrine have to be reconstructed mainly from Predus' report of his teachings together with the frag· ments preserved by Stohaeus and the semi-philosophical treatise On the Mysteries of the Egyptians. 1 Mystagogue and thaumaturgist though he was, and in intellectual quality immeasurably inferior to a Poseidonius or a Plotinus, his contribution to the final shaping of N eoplatonism is scarcely less than theirs. With him, as Praechter has said,2 begins not merely a new school but a fresh direction of thought. Not only can we trace to him many individual doctrines which have an important place in the later system, but the dialectical principles which throughout control its architecture, the law of mean terms, 3 the triadic scheme of ftov~, 7rpoooor;; and i7f'tCTTPO~~, ~ and the 1 The traditional ascription of this treatise to Iamblichu s is rejected by Zeller and others: but the arguments adduced by Rasche (de lamblicho libri qui inscr£bitur de mysteriis aI/clore, MUnster 191 I ) and Geffcken (Ausgatlg, 283 ff.) have convinced me that it is justified. 2 Richtullgen, 114. Cf. also Bidez, Vie de Julim, chaps. XI and XII. 3 apud Pro in Tim. II. 313.15 ff. The formal use of this principle is also implied in the Theologumena A r ithmeticae ( 10.9 fr. de .F alco), a work which if not by Iamb.'s hand certainly reRects his teaching; and cf. Sail. 28. 31. 4 apudPr. in Tim. II. 215.5 (d. HI. 173. 16).
INTRODUCTION mirroring at successive levels of identical structures, l though in part derived from earlier origins, appear to have received at his hands their first systematic application. To him rather than to Produs belongs the honour or the reproi-ch 'of being the first scholastic. Not less important is the new religious outlook, which discovered the key to salvation not in the Plotinian -OEWp{o., but in fhovpy{a, J. form of ritualistic magic whose theoretical text-book was the Chaldaean Oracies, and whose procedure has its nearest parallels in the GraeeoEgyptian magical papyri. This change is a natural corollary to the humbler cosmic status assigned by Iamblichus and most of his successors to the human saul. 1 As the ancient world staggered to its death, the sense of man's unworthiness grew more oppressive, and the mystical optimism of Plot in us came to seem fantastic and almost impious: not by the effort of his own brain and will can so mean a creature as man attain the distant goal of I unification '. 'It is not thought', says Iamblichus, 3 'that links the theurgist to the gods: else what should hinder the theoretical philosopher from enjoying theurgic union with them? The case is not so. Theurgic union is attained only by the perfective operation of the unspeakable acts correctly performed, acts which are beyond all understanding; and by the power of the unutterable symbols which are intelligible only to the gods.' 'Vith that the whole basis of the Plotinian intellectual mysticism is rejected, and the door stands open to all those superstitions of the lower culture which Plotinus had condemned in that noble apology for Hellenism, the treatise Against the GnosHcs. 4 In the light of this necessarily brief and incomplete outline of the development of Neoplatonism, and especially of the part played in it by Iamblichus, we may turn to consider what personal contribution was made by Proclus and in what relation he stands to his predecessors. On both questions widely different opinions have been expressed. Geffcken 5 describes Proclus and his school as 'philosophasters sleep-walking in a Utopian world " and ChristSchmid 6 calls him I an apologist who nowhere seeks to promote the opud Pro in Tim. I. ,p 6. 20 fr. j cf. Praecht~r, op. cit. III ff. 2 CE. not~s on props. 184 and llJ j also in Tim. III. 165.7, l3r. 5 ff., "44. 2l fr. ; in Parm. 948. Jl ff. 3 de mysl. II. I I. The interest in occultism appears already in Porphyry's early work On the Philosophy of Ihe Orocles (written before he knew Plotinns) j but the distinctive features of lamblicho- Procline thenrgy do not. I To speak, as even l-Iopfner does ill his recent Gr.-Aegyptiseher 0ffinbarungszauber (II. §§ 44. 79), of' theurgic: excursions of the soul' in l'lotinus is to commit a cnl'llal error in religious psychology by confusing mysticism with magic. Still commoner is the opposite error which lumps together as 'mystics' the whole o f the Neoplatonic school. ~ Altsgallg, 197. 6 Geseh. d. Criech. Lit. II. ii. 1061 . 1
INTRODUCTION
XXI
knowledge of truth, a compiler without spiritual independence '. To Whittaker, I on the other hal)d, he is I not only a great systema· tizer but a deep-going original thinker'; and Prof. Taylor 2 considers that I for the historian of thought his significance is hardly second to that of Plotinus himself '. Again, while Zeller 3 represents the Athenian school (of which Prod us is for us the leading representative) as returning from the more extreme aberrations of Iamblichus to 'a stri cter dialectical procedure I, Praechter 4 denies that there is any foundation for such a view: (the Athenian school goes full sail in the wake of the Syrian " As regards the second point, an analysis of the sources of the Ele11Ullls, such as I have attempted in my commentary, tends generally to confirm Praechter's opinion. It is true that the greater part of the treatise agrees with Plotinus in substance if not in forrn, and that occasional verbal echoes both of the Enneads ~ and of Porphyry's a¢opfLa!.' are not wanting. But (a) even the' Plotinian I theorems not infrequently betray intermediate influences both in their language and in the hardening to a {law" of what in Plotinus is the tentative expression of an individual intuition. (b) There are a number of particular doctrines which we can trace with more or less confidence to Iamblichus either as their originator or as the first to give them systematic importance: among them are the doctrine of 'unparticipated' terms (prop. 23, &c.); that of aUhnroO"TaTU or {self-constituted' principles (props. 40-51 ); much of Produs' teaching about time and eternity (props. 52-5); the classification of gods (props. r62-5) and of souls (props. r84-5); the definite denial that the soul ever attains release from the circle of birth (prop. 206) and that any part of it remains' above ' (prop. 2 II). (c) Even more important than these are the general structural Ntoplalonists' l~3. 2 Pllil. oj Pro 600. Phil. "tr Gritcken III. ii4 . 805. t Ricktungm 119. The dose dependence of Pr o 00 Iamb. had already been emphasized by Simon (Hist. de /'Icclt d' Altxandrit II. .p 8 ff.), althollgb he failed to recognize its full extent. ~ Tht! following is perhaps the most striking verbal parallel: EI. Th. prop. 168 OVK &A.A.ov J'~y ( J'Otl) i:."'m. II. ix. I "l'l"aJITws -yt' d (l&Tor td'Tal I
S
10101'.,.0 pot'IJ', 'A.Aov ~~"TO J'OIW 01"1 /1011. Ii -yJ.p /1771 Ka'T' fJ'ip"(€Ia/lyotlr KW J'Ofj fav'To/l OVK 'A.'\OY Ilv'Ta wapa. 'TO POOOPOfllOJ', olOw Er.urrO J' Kal dpi faV"T&v. dpwil ~f llOOtlV'f"(l Kal !JPWII'Ta '}'iVWUKWII, O/Ofll 071 yotlr lerrl Ka1"' III'-nfiall. e e.g. EI. Tk. prop. 30 ...iiua 'lrpoo~or P.fll&Y'TWJ' ..• ,,([IIf'Tal TWII 'lrpw-rr.!/I. pr?p. '4l WI rJ.pfUTIII, oihws bU(IIWY Q'lroA.al/i;/ .
"T9i 3u'Jrfp //1011 d YoW/I lJ'Tl 1'011 •.. ihaJ' o~ B17 d /lOtlS d M1791V0S iJ' 'Tai's J'O~UfUI/I a,hoy 1109 Kal poh l(w8fll 'TO YOl1'TOII a(,.roU ... f( cUt.:l'}'K11r fll 'Ttf IIOfill tXt! faV'TOil Kal lJpa. faV1"OY' bpwy ~~ f(W'TOil OUK AII01j'Ta;IIoJ'T(l U,A.A.4 IIOOU/lTa bp~. 0.1/'. xxiv. at 7rp6oBol POfll611.,.WII 'TWY 1rPOT'-PWil .•• "((IIoilTal. ,xxxi~i. § 2. OV....WS a&Totl 0.1I'"OA.atfl, WI allTO 'lr11/'VKfI'.
Ii
INTRODUCTION
XXll
principles mentioned above as having been developed by Iamblichus. Again and again in the E!emen/~ Produs justifies his multiplication of entities, like Iamblichus in the same circumstances,l by reference to the flaw of mean terms', viz. that two, doubly disjunct terms AB and not·A not·B cannot be continuous, but must be linked by an intermediate term, either A not·B or B not.A, which forms a I triad' with them.i Not less frequently does he save the unity of his system or reconcile conflicting traditions with the help of the principle-perhaps Neopythagorean, but first systematically applied, so far as we know, by Iamblichus-that I all things are in all things, but in each according to its proper nature '.s And the exploitation at successive levels of the triad fLov~-n-poo8o~bTLCTTPO~~, which Zeller regarded as especially characteristic of Prod us, seems to be again a legacy from his too ingenious predecessor. 4 Finally, (d) a comparison of the Elements with the de mysleriis shows that a considerable proportion of Produs' technical terminology was inherited from Iamblichus . ~ The impression thus gained from the Elements is strengthened when we turn to Produs' other works. Iamblichus is for him 0 'n'"aVTos lv 1I"(10"Y O)..LyOV 8lw ~riya, Kpo.~WY;· he shares with Plotinus the honorific epithet (}iio~ or (}£tOTa'TO~ (whereas Aristotle is merely oa'JLoyto~). Proclus ventures to criticize him but rarely, and then with a hint of apology in his tone. 7 In the matter of superstitious respect for theurgy there seems little to choose between the two writers. According to Produs it is 'a power higher than all. human wisdom, embracing the blessings of divination, the purifying powers of initiation, and in a word all the operations of divine possession '.8 Like lamblichus, he thinks that' it is not by an act of discovery, nor by the activity proper to their being, that individual things are united to the One ',9 but by the mysterious operation of the occult I apud P ro in Tim. II. 3'3. 19 ff. The principle is laid down in prop. :18. For exnmples of its application cr. props. 40, 55, 63,6,.,13:1,166, 18,. On its historical importance see Taylor, Phil. 0/ Pro 608 f. l Prop. 103. where see note. This principle underlies props. l'2I, 1:14, 1:15, 138, UIl, 134, 140, I.p, lie, 176. 17j, 195. 197. i Prop. 35 note. How much of the detailed working Otlt of these ideas was done by Iamb. himself, and how much by Syrianus or Pr., it is hard to say, as the remains of the two former are relatively so scanty. 6 Technical terms characteristic of the ck mysttriis which appear in the EI. TIl. include 4.u."~OUX!II, cipX'I'J"yIKOS , ClVTorf~~S. &XPII..-ror, "yfYfCTIOllnOS, BIaKOCT~1/CTlr, BU:rTII!U, iBlIt(W, 1rfPIOX~. 1t~~PW~Cl, 1tPOOy(-rws ) , ""pworOIlf"}'0S, CTVyatp~ , TfAECTlOvf"}'0r (-'}'fl" EI. Th. ), VJffPfJ""~CtI~'YOS; to which we can add from other works of hmb, "OPloTT«!Y'" and tJp.oTarlls. i
f.
ilf Tim. Ill.
~4.
:;.
e.g. in Tim. I. 307. 14 ff. esp, 308. 17; III. :151. :II. e Th. PI, I. (xxvi.) 63. ' ibid. n. vi. 96.
7
INTRODUCTION
xxiii
, symbols' which reside in certain stones, herbs and animals. It is true that he is fond of introducing into his descriptions of ' theurgic union' Plotinian tags such as fL6yo~ p.ovf{J O"lJY£lVat; but what for Plotinus was the living utterance of experience seems to be for him literary tradition. It is significant that Marinus never claims for his hero that he enjoyed direct union with God, as Plotinus and on one occasion Porphyry had done: instead he tells us that he was an expert in weather-magic and in the technique of evocation, and that while practising 'the Chaldaean purifications' he was vouchsafed personal visions of luminous phantoms sent by Hecate. 2 The fundamental change of outlook after Porphyry is clearly recognized and stated by Olympiodorus, who remarks that 'some put philosophy first, as Porphyry, Plotinus &c. ; others t.he priestly art (L£panK~v), as Iamblichus, Syrianus, Proc1us and all the priestly school '.9 After making deduction of all theorems directly derived from Plato,4 Aristotle 5 .and Plotinus, and also of such as we have positive grounds for attributing to Iamblichus or other fourth-century writers,6 there is still in the Elements a substantial residue of &SiU7rOTa. But it must not be assumed that this residue represents the personal contribution of Proc1us. Behind Produs stands the figure of his master Syrianus, that teacher' filled with divine truth' who I came to earth as the benefactor of banished souls .. . and fount of salvation both to his own and to future generations '.7 Produs is said to have been chosen by Syrianus as 'the heir capable of inheriting his vast learning and divine doctrine' j8 and to this role he remained faithful throughout his life. Seldom in the commentaries does he l
I See the passages quoted in my notes on props. 39 and 145. vito Proc. xxviii. in Phaed. 123.3 Norvin. Compare the remark of Psdlus that when Iamb. and Pro read the Cha/daean Oracles thev abandoned Greek for Chaldaic doctrine: o,uov 'Tf '"Yap "T"OVrOLS' fTvv€1'lvov'fO Kal 1(~'fa'1'(oar "Tolr 'E'\'\'I11'IIHlr ,uf8600vr 'lffpl TOl' 1TlI'\'\O')'",.,uOl' WI'O,uo.l«(J,f1"l (C. M. A. G. VI. 163. 19 tT.). Psellus' source for tbis exaggerated statement is Procopius of Gaza (the Christian adversary of ProeIus), as appears from the passage quoted by Bidez on p. 85 . .. The direct influence of Platonic texts and especially of the Timtuus and the Parmem'des is, as we should naturally expect, very strong. o The inJ.luence of Aristotle, t:specially in the domain of logic, increased steadily (rom the time of Plotinus down to t11:1t of the last Alexandrine philosophers, who are almost as much Aristotelians a;; Neoplatonists. In the Elements it is seen es.recially in props. 20 (11 . 16 fr.), 76, 77-9, 94, 96, and 198. 6 To Iarnbl ichus' pupil and rival, Theodore of Asine, may be due the formal discrimination of the three types of wholeness (props. 67-9); but apart from this I find nothing in the Elements to justify the obiter dictum of F. Heinemann, '(Proclus fiihlt) dass der Weg von Plotin Ztl ibm mehr nber Amelius und Theodor von Asine, als iiber Porphyr und Jamblich fiihrt ' (Plotin 107). Amelius and Theodore are frequently and sharply criticized in the in Tim., e.g. II. 174. 10, 177· 26 ff., 300. 23. III. 33. 33, 104. R. 246. 27, 32 ff. and 333.28. 7 in Farm . 618. 3 ff. ~ Marintls, vito P1'OC. xii fin. ~
~
INTRODUCTION
XXIV
venture to innovate substantially upon earlier tradition without appealing to the authority of his teacher, guide and spiritual father (0 TJIl_'UPO"> OtCa, KaOTfYfJJ.Wv, 7ra1'~p), whose doctrine is his • trusty anchor '.1 Zeller and others have suspected him, it is true, of using Syrianus as a stalking-horse, or at any rate of unconsciously introducing his own ideas into reports of Syrianus' teaching j but Olympiodorus makes the opposite accusation, that he put forward as his own certain of his master's ideas, even perhaps of his master's writings (in Phaed. 52. 18 Norvin). As no systematic treatise from the hand of Syrianus is preserved to us it is impossible fully to confirm or dispose of these conflicting suggestions. But sufficient evidence can be gleaned from Syrian us' extant commentary on Aristotle's MetaPhysics to show that most of the theories commonly regarded as characteristic of Prec1us were in fact anticipated, at least in part, by his master (who in tum may, of course, have taken them from some predecessor now lost .). This appears to be the case with the most striking of all the later innovations, the doctrine of' divine henads', which fills about a quarter of the Elements: 2 I have tried to show in the commentary (note on sect. L) that these henads come from Plato's Philebus by way of Neopythagoreanism, and that they were identified with the gods by Syrianus, though much secondary elaboration was no doubt contributed by Predus. In the same category are the important principles that the causal efficacy of the higher hypostasis extends further down the scale of existence than that of the lower,! and that generic characters in the effect proceed from a higher source than the specific;· the exaltation of 7rEpaS and a:7rHp{a inlo cosmogonic &.PXa{ (again a borrowing from Neopythagoreanism); & the curious doctrine of relative infinitude; 6 and the modification of earlier views on the relation of the Intelligence to the Forms.' Were Syrianus' other works preserved, this list could probably be extended; but even as it stands it suffices to prove that, in so far as a new direction was given to Neoplatonism after it took up its headquarters at Athens, that direction had already been deterI in Tim. 111. 174. 14. In its earliest form tile n'ma~tls commentary seems to have been a critical summary' of Syrianus' lectures on the subject ( Marinus xiii). O riginal additions are commonly prefaced hy apologetic phrases like fr p.{ o£i j
TOVP.OJl fi'lr"fjJl. 2 Props. 113- 165. , Prop. 57. This is not actually stated by Syr. as a general law, but he afiirms it formally of the relation between TO t'JI and TO ($" (in Afetap/l. 59. 17)' 4 Props. 71, 7'J; Syr.l. C. 29.4 ff. S Props. 89-92; Syr. Jl'J. 14 ff. 6 ProP.93j Syr. 147.14. 1 Prop. 167. Pr.'s profession that he is following Syr. here (in Tim. I. 310.4, 3n. 18 ) is partly confirmed by Syr. himself, 110. 5.
INTRODUCTION
xxv
mined before Proclus succeeded to the chair of Plato. And the view that Proclus was not an innovator but a systematizer of other men's ideas is strongly confirmed by the evidence of Marinus. Anxious as the latter naturally is to make the most of his hero's originality, the best example of it which he can find is a minor change in the classification of Vruxat / the main claim 'which he makes for him as a philosopher is that he expounded and harmonized all earlier theologies 'both Greek and barbarian', and critically sifted the theories of all previous commentators, keeping what was fruitful and rejecting the rest. 2 Proc1us, then, is not a creative thinker even in the degree of Iamblichus, but a systematizer who carried to its utmost limits the ideal of the one comprehensive philosophy that should embrace all the garnered wisdom of the ancient world. To attempt an absolute valuation of the system which he expounded lies outside the scope of this edifion. I will only say that its fundamental weakness seems to me to lie in the assumption that the structure of the cosmos exactly reproduces the structure of Greek logic. All rationalist systems are to some extent exposed to criticism on these line,s; but in Produs ontology becomes so manifestly the projected shadow of logic as to present what is almost a reducti() ad absurdum of rationa· lism. In form a metaphysic of Being, the Elements embodies what is in substance a doctrine of categories: the cause is but a reflection of the' because " and the Aristotelian apparatus of genus, species and differentia is transformed into an objectively conceived hierarchy of entities or forces. S Yet as the extreme statement of that rationalism which dominated European thought longer and to deeper effect than any other method, the Elements remains a work of very considerable philosophical interest. And its author was certainly something morc than the superstitious pedant pictured for us by certain writers. Superstitious he unquestionably was, and pedantic also: in the fifth century after Christ it could hardly be otherwise. He believes in mermaids and dragons,' in goat·footed Pans,5 in statues that move without contact like the tables of the spiritualists j 6 from the fact that the Man in the Moon has eyes and ears but no nose or mouth he can argue seriously that astral gods possess only the two higher senses;7 and his interpretative zeal is such that a personage in a Platonic diaiogue 1 9
vito Proc. xxiii. Cf. notes on props. 6, 8, 67-9 and 70.
4 in Tim. II. 202. 24. e ill Tim. IIL 6. 12.
2
ibid. xxii, cf. xxvi.
5
ill Crat. lxxiv.
7 il~
Crat.lxxviii.
INTRODUCTION
xxvi
has but to smile for him to scent a profound symbolic meaning. 1 Yet the man who was capable of these puerilities reveals not only in the Elements but in many passages of the commentaries a critical acumen and a systematic grasp not easiiy to be matched within the post-classical period in any philosophical writer save Plotinus. The paradox of Proclus has been well expressed by Freudenthal,! 'in Proklus' Lehren ist Tiefsinn mit grenzenlosem Aberglauben, haarscharfe Dialektik mit unlogischer Verschwommenheit der Begriffe, gesunde Kritik mit naiver Glaubensseligkeit, mathematische Gedankenstrenge mit der Unvernunft eines wundersilchtigen Mystizismus ' zu einem unaufloslichen Knauel in einander gewirrt'. But critics are inclined to forget that Produs' qualities were all but unique in an age when his defects were all but universal. Standing as he does on the desert frontier between two worlds, with his face turned towards the vanishing world of Hellenism, he makes in the perspective of history a figure rather pathetic than heroic; to see his achievement in its true proportion we must set it against the impoverished and tormented background of his own century and those that followed. In this sense historians of Greek philosophy have in general done him considerably less than justice. Historians of the Middle Ages, on the other hand, are beginning to realize his importance in another aspect, as one of the fountain-heads of that Neoplatonic tradition which, mingling unrecognized with the slowmoving waters of medieval thought, issued beyond them at last to refertilize the world at the Renaissance. Wholly preoccupied as he was with the past, the philosophy of Proc1us is not merely a summa~ tion of bygone achievement: the accident of history has given it also the significance of a new beginning.
§ 4.
The In.fluence of Produs'
The influence which Produs exercised upon early medieval thought may be called accidental, in the sense that it would scarcely have been felt but for the activity of the unknown eccentric who within a generation of Produs' death conceived the idea of dressing his philosophy in Christian draperies and passing it off as the work of a in Farm. 1022. 10 ff. Hermes l6 (1881) lI8 fT. i.e. occultism. The genuine mystic is seldom' wundersiichtig '. 4 All that is attempted here is to indicate n few salient points, with special reference to the El. Th. A detailed study of the subject would require a book to itself, and would demand a far more intimate knowledge of medieval and renaissance literature than I possess·. 1
~ ~
INTRODUCTION
xxvii
convert of St. Paul. Though challenged by Hypatius of Ephesus and others} in official quarters the fraud 1 met with complete and astonishing success. Not only did the works of 'Dionysius the Areopagite' escape the ban of heresy which they certainly merited, but by 649 they had become an 'Urkunde' sufficiently important for a Pope to bring before the Lateran Council a question concerning a disputed reading in one of them. About the same date they were made the subject of an elaborate commentary by Maximus the Confessor, the first of a long succession of commentaries from the hands of Erigena, Hugh of St. Victor, Robert Grosseteste, Albertus Magnus, Thomas Aquinas and others. 'Dionysius' rapidly acquired an authority second only to that of Augustine. In the East his negative theology and his hierarchical schematism exercised a powerful 'influence on John of Damascus (d. circa 750), who in turn influenced the later scholastics through the Latin version of his EKOOO't" Tij .. op8oS6~ou 7r{CTTf.W" made in I [5 [. But' Dionysius ) also affected western thought more directly, first through the clumsy translation made by Erigena in 858, and later through the versions of Johannes Saracenus and Robert Grosseteste. In Erigena's own treatise de divisione naturae the Neoplatonism of 'Dionysius' 2 became the basis of a comprehensive world-system; it reappears in later writers like Simon of Tournai and Alfredus Anglicus, and influenced Bonaventura, Aquinas and Descartes. s The authenticity of Dionysius' works was denied by the renaissance humanist Laurentius Valla, but was not finally disproved until the nineteenth century (there are still Catholic theologians who profess belief in it). The extent of ps.~Dion.'s dependence on Predus \yas first fully revealed by the work of the Jesuit Stiglmayr and especially by the elaborate study of H. Koch, Pseudo-Dionysius Areopag£ta in seinen Beziehungen sum Neuplatonismus u. Mjster£enwesen. They show that not only did he reproduce with a minimum of Christian disguise the whole structure of Athenian N eoplatonism and take over practically I It is for some reason customary to use a kinder term; but it is quite clear that the deception was deliberate (cf. H. Koch, Pseudo-Dionysius 3). 2 Ps.-Dion. appears to be his main source in this work, though he used also Atlgustine and Gregory of Nyssa; see J. Draseke, Jok. Seo/us Erigena u. drssm Gewrihrsmiinn(r (Stud. z. Gesch. d. Theo!. u. Kirche Bd. ix, H. 2). The extent of his debt to Neoplatonism has recently been investigated by H. Dorries, E. u. d. Neupla/onismus, who, however, treats as original certain doctrines of E. which are in fact Neoplatonic, such as the simultaneous nffirmation of divine transcendence and divine immanence (pp. 25, 29; cf. El. Th. props. 98 n., 145 1. 20 n.) and the emphasis laid on the 'vita-Begriff' (p . 43 n. I: cf. props. 101-2 n.). 3 Descartes owed much to his contemporary and intimate friend, the theologian Gibieuf, who W:J,S steeped in ps.-Dion. (E. Gilson, La Libert! chez Descartes 193, 20r).
, xxviii
iNTRODUCTION
the whole of its technical terminology,t but he followed Proclus slavishly in many of the details of his doctrine. A single example from Koch must here suffice: Pro in Ale. II. 153 Cousin I: Kat
ps.-Dion. Div. llom. 4.
10: KUL
Ot 7rp£~
TO. ~TTW TWV KpHTTOYWV ErrLUrpf.-
u{3Vnpot 'T~lI' KUTuB££UTEpwv, &..\.\0.
'" 7rTLKWr; £PWCTt • • • Kat TO. KpHTTW
8m2
TO{VVY
8E(,W £pWULY'
7rpoV07JTlKwr;' Kat
01
Ka.'Tuod.UT£poL
....
'"
TW}! ~TT6vwv 7rPOvoYJTLKwr;.
TtdV V7T'f:PrEPWV, a'\A' lrrHTTp£1T'nKW,>.
Many other borrowings are noted in the commentary. The effect of his imitations is not infrequently grotesque, as when he transfers to Christ and the Holy Ghost the epithets with which Produs had adorned his henads.~ \Vhile Proclus was thus conquering Europe in the guise of an early Christian, in his own person he seems to have been studied at first only for the purpose of refuting his system and then not at all. At Alexandria the heritage of the Neoplatonic school passed without any breach of continuity into the hands of such Christian successors as Johannes Philoponus; S but the resolute paganism of Proclus and the other Athenian Neoplatonists t precluded any such evolution in their case. In the sixth century Proclus' teaching was still sufficiently influential to call for detailed refutation-witness the extant work of Philoponus de aeiernitate mundi contra Proc/um, and the treatise composed by Procopius of Gaza in answer to Proclus' commentary on the T"EA.£(J"Tt~a. of Julianus. 5 But thereafter, as Aristotle became the one officially licensed philosopher of the Byzantine world, Produs and his brother Platonists sank into an obscurity from which they were retrieved only by the humanist revival under the Cornneni. During this period of eclipse, however, the knowledge of Proclus' work was diffused in the East. His commentaries on Rep. Book X, 1
To the 10ng list of borrowed terms given by Koch may be ndded'
&'Y~}..apx[f1.,
&(ws, "JI£KtpOI7"1!7"r.JS, ~O"X£TOS, aVTo'r£}..1!s, OVUlQ'lfOU$s1 'If~P10X1!, 'lfl1'Yf1.IuS, 'lfP0f1.Ir.J"Ir.Js, 'If"POO,,, {l7r~p(wos, vtp£I}.dJlos, &c. 2 Pro & mal. subs£sl. 209. 27, the henads are' ve1ut flores et supersubstantialia 1umina': hence for ps.-Dion. Jesus and the nJl£v,ua are oTo" /lJl811 Kal V'If"£pou(l'Ia 4>r;m:~
(D£v. Nom. 2. 7). . See Praechter, R£Chlungen; and P_ Tannery, Sur fa Pln'ode Finale tk /a Ph£losophz'e Grecque, in Rro. PM/osopMque XXI (1896) 266 ff. 4 Pr.'s attitude cost him a year's banishment from Athens (Marinus xv). Direct criticism of the estab1ished religion was exceeding1y dangerous in the fifth century, but he comes very near to it in such passages as in Remp. 1. 74.4 ff., £n Ale. 531. 39, in C,-a/. cxxv. The same tone is perceptible in Damascius (viI. Is£dor. 48. 1 Iff., 901. 26 ff., 103. 12 ff.) and Simplicius Un Arisl. de cae/a 370. 29)' :; This is referred to by a schoHast on Lucian, Ph£lojuudes 12 (IV. 0124 Jacoby); d. Bidez ill C.M.A.C. VI. 85 n. 1. 3
INTRODUCTION
XXIX
the Gorgias, the Pluudo and (unless this is a misattribution) the Golden Verses, are known to have been translated into Syriac. 1 Fragmentary Arabic versions of the two last-named are also recorded; 2 and various others of his works were known at least by name to Mohammedan scholars.s We hear also of an Arabic work by the physician Razi, entitled I Concerning Doubt, in cannexion with [oc, against] Proc1us' j and of an Arabic version of the de aelernilale mundi contra Froc!um" The de causis, of which w,e shall have occasion to speak in a moment, is thought by O. Bardenhewer, the editor of the Arabic text, to have been compiled from an Arabic translation of the Elements of Theology;.5 but no record of such a t~nslation has as yet been discovered, unless, with August M ti ller, we interpret in this senSE: an obscure entry in Haji Khalfa's Lexicon Bibliographicum et Encyc/opaedicum. 6 The Elements of Theology was, however, translated into Georgian, with a commentary, 'I by John Petritsi early in the twelfth .century; thence 8 into Armenian by the monk Simeon of Garni in 1248; furnished with a new Armeni;::tn commentary by bishop Simeon of Djulfa in the seventeenth century ; and finally retranslated from the Armenian into Georgian in 1757.' On these versions, which are still extant, see below, pp. xli-H. They are of interest as showing a fairly continuous study of Proclus in the Near East from the later Middle Ages do~n to the eighteenth century. Of much greater historical importance than these is the Libey de Baumstark, GescMchte lkr Syrischm LitertJ{ur p. 131, M. Stdnschneider, Die Arabiscltm Uebersetzungen aus dem Gn'echischtn ( >= Beihefte z. CentralblaH f. Bibliothekswesen 12) 92 f. 1 See especially the list given in the .Filtrist of Muhammed ibn I shlq ( pp. 22-3 of the German translation by August Muller published under the title Die Griecniscnm Pn~"/osophffl in der Arabischm Ueberliiferung, Halle 18(3). It includes a 8fQAO')'Icr. and a • Lesser uTo'xflwCTlS " which Mulleridentifies respectively with the EI. Th. and the EI. Ph.ys. As, however, the latter appears to fig:lre elsewhere in M uhnmmed's list as' A work on the definitions of the natural elemellts'. it is perhaps more probable that the' Lesser dTQIXE(W(1!S ' is the EI. Th. . and the 8fOAo,),I" the Th.. PI. t Steinscbneider op. cit. pp. 93, 105. Ii P. 47 of his edition. S Tom. V, p. 66 Fluegel. no. 10005: Kitabvelvthalujiya, liber tbeologiae, i.e. doctrinae religionis Givinae, auctoribus Proclo Platonico ' et Alexandro Apbrodisiensi. Hunc librum Abu Othmall Dimeshcki anno ... mortuus, transtulit. The date is lacking. Stein schneider, op. i:£t. p. 92, thinks that the title is corrupt and the ascription to Proc1l1s due to n confusion *. 1 Attributed in tbe Georgian MSS. to ' J ohn' (Petritsi ); in the Armenian 10 Amelachos or Iomelachos or Homelachos l'ln.mbl ichus), 'the Athenian bishop and philosopher and rbetor' *. 8 Dasbien's view, that the Armenian version was made direct from the Greek, is controverted by N. J. Marr, John Pelr i/ski, in Proc. Russ. Archneol. Acad. (Za piski Vostochoago) '9 ( 1909)' , See Marr, op. n"t., and P. Peeters, Traduction et Tladtuteurs dans I'hagio!,'"r(lphie orientale, io Analecta Bollandiana 40 ( 1922) 29 2. I
2
, xxx
INTRODUCTION
causis, which passed in medieval times for the work of Aristotle, but is in fact (as Aquinas recognized 1) a translation of an Arabic work based on the Elements of Theology. .The original Arabic book, which" has been published with a German version by O. Bardenhewer, would seem to have been composed by a Mohammedan writer in the ninth century. It was rendered into Latin between I r67 and 1187 by Gerhard of Cremona, and is ·constantly cited as an authority from Alanus ab Insulis (end of the twelfth century) onwards. It exists also in an Armenian 2 and in no fewer than four Hebrew 3 versions. The additions made to it by Albertus Magnus contain further material derived ultimately from the Elements, doubtless again, as Degen 4 thinks, through an Arabic intermediary. In this extended form it was used by Dante, and is probably the main source of the Neoplatonic ideas which appear in the Convilo and the Divine Comedy." Proclus' ideas were thus for the second time introduced to Europe under a false name of singular inappropriateness. His direct influence upon the Byzantine world begins only with the renaissance of Platonism in the eleventh century, upon the Latin West with Aquinas and William of Morbecca in the thirteenth. The Byzantine Neoplatonist Michael Psellus (1018- 78 or 1096) was steeped in Proclus, and has preserved for us much curious matter taken from his lost commentary on the Chaldaean Oracles (as does also Nicephorus Gregoras in his scholia on the de insomniis of Synesius}.6 In his de omnijana dodrina Psellus makes abundant use of the Elements of Theology, which he quotes as 'To. Kf.cpaAaLa.' But despite the authority of 'Dionysius', whose pagan imitator he was thought to be,' the vogue of Produs was looked upon with suspicion by the orthodox. Hence the next century saw the elaborate 'Ava1TT\J~'~ Tij .. Of.OAOyuclj .. O"'tOLXHWUf.W5 IIpoKAov by the theologian Nicolaus, Bishop • Aquinas' words are: I VidduT ab aliquo philosophoTurn Araburn ex praedido libro Proculi (sc. the EI. Th.) excerptus, praesertim quia omnia quae in hoc libra contincDtur, multo plenius et diffusius continentnr in ilIo '. His commentary on· tbe d8 rawis is variously dated between 1~68 :md Jl7' ... 2 ]n the Mecbitaristen-Bibliothek at Vienna , no. 483~. :1 Stein schneider, Die Hebraiuhm Ueberselzrmgm des ll/ille/alters §§ r 40 ff. 4 E. Degen, Welchu sind die Beziehun/{e1l Alberts des Grossen' Liber de causis et processu universitatis' sur U1'OIXE(wun ()tOA.o'YIK~ •.. 1 (Miillchen, 1901)". r. M. Baumgartner, Dantes Stellung zur PMlowphie, in Zweite Vereinschrift d. Gorresgeselischnft (r9u ) 57 ff. ~ See liidez in C. M. A. C. VI. 83 n.II, 104 tT.; and on Psellns' Neoplatollism in general, C. Zervos, Un Phi/osop/I.e nioplatonicien du Xl' sude, Michd Pse/los . • 7 Cap. 74 (cf. E/. Th. props. 38, 39 ). Other borrowings from EI. Tit. appear In cap. 16 (= prop. 124) and caps. 19 - 416 (= props. 62, 166,167. 169, 171, 173, 6 17 , '77 )· 8 Suidas S.V . .6.IOJltUIOS d 'APfW7l'Q,'Y["7js: Psellus de omuif. dod. cap. 74.
INTRODUCTION
XXXI
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upon itself. But to direct activity upon anything is to turn towards that thing. Everything, therefore} which is originally self-moving is capable of reversion upon itself. PROP. 18. Everything which by its existence bestows a character on
others itseifpn'mitively possesses that character wludl it communicalts 10 tIle recipients.
For if it bestows by mere existence, and so makes the bestowal from its own essence, then what it bestows is inferior to its essence, and what it is, it is more greatly and more perfectly, by the principle that whatever is productive of anything is superior to its product (prop. 7). Thus the character as it pre-exists in the original giver has a higher reality than the character bestowed: it is what the bestowed character is, but is not identical with it, since it exists primitively and the other only by derivation. For it must be that either the two are identical and have a common definition; or there is nothing common or identical in both; or the one exists primi. tively and the other by derivatio~. But if they had a common definition, the one could not be, as we have assumed, cause and the other resultant; the one could not be in itself and the other in the participant; the one could not be the author and the other the sub· ject of a process. And if they had nothing identical, the second, having nothing in common with the existence of the first, could not arise from its existence. It remains, then, that where one thing receives bestowal from another in virtue of that other's mere existence, the giver possesses primitively the character which it gives, while the recipient is by derivation what the giver is. PROP. 19. Everything which primitively inheres in any natural class
of beings is present in all tIle members of that dass alike, and in virtue of their common definition.
For if it be not present in all alike, but be found in some and not in others, it is evident that it did not primitively reside in that class, but resides primitively in some, and by derivation in others whose participation of it is transient. For a character which at one time belongs to a subject, and at another does not, does not belong to it primitively nor in virtue of the subject's nature, but is adventitious and reaches its possessor from an alien source.
THE ELEMENTS OF THEOLOGY
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C. OF THE GRADES OF REALITY
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PROP. 20. Beyond aLl bodies is the soul's essence; beyond all souls, the
intellective pn'ncijle~' and beyond all intellective subsla1lClS, the One.
For every body is moved by something not itself: self-movement is contrary to its nature, but by communication in soul it is moved from within, and because of soul it has life. When soul is present, the body is in some sense self-moved , but not when soul is absent: showing that body is naturally moved [rom without, while self-movement is of soul's essence. For that in which soul is· present receives communication in self-movement; and a character which soul by its mere existence communicates must belong in a far more primitive sense to soul itself (prop. 18). Soul is therefore beyond bodies, as being self-moved in essence, while they by participation come to be self-moved. Soul again, being moved by itself, has a rank inferior to the unmoved principle which is unmoved even in its activity. For of all things that are moved the self-moved has primacy j and of all movers, the unmoved (prop. 14 cor.). If, therefore, soul is a selfmoved cause of motion, there must exist a prior cause of motion which is unmoved. Now Intelligence is such an unmoved cause of motion, eternally active without change. It is through Intelligence that soul participates in perpetuity of thought, as body in self-movement through soul: for if perpetuity of thought belonged primitively to soul it would inhere, like self-movement, in all souls (prop. 19) j hence it does not belong primitively to soul. Prior to soul, then, must be the first thinker: that is, the Intelligence is prior to souls. Yet again, the One is prior to the Intellig,ence. For the Intelligence, though unmoved, is yet not unity: in knowing itself, 'it is object to its own activity. Moreover, while all things, whatsoever their grade of reality, participate unity (prop. 1), not all participate intelligence: for to participate intelligence is to participate knowledge, since intuitive knowledge is the beginning and first cause of all knowing, Thus the One is beyond the Intelligence. Beyond the One there is no further principle; for unity is identical with the Good (prop. 13), and is therefore the principium of all things, as has been shown (prop. 12).
THE ELEMENTS OF THEOLOGY
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21. Tit. ,..fpl 'To(i(om. :BCD: 'TOV om. 0 ) ihl vb ,..pw-rv", "r.,.IOP U ",o lis UCDArgO tum iJl"f'(v6tP 6.PX"'-cu 'J"1,Y ,..fpl 'T~Y 13f~Y 30~WI .,..WY ,..Xa"""''''IKWy (TVI'IUTUY «TVu.,..Uy C ) HC D 4 1'-fY o m. 0 5 ab-r!J Arg, f all'Tijr PQ2 alt. 1'-to. o m. 0 "i scripsi : 7, W 9 aiT(r.>Y Arg 'T~ om. 0 14 apxijs om. 0 ~KI'I om. delt. 16 Kal fIpf/ oJl 'TO" :Jlo. x6-yOY PQ: 'TOJI :. XO')'. K. tipp,oJl HCD dett. W (TJ ,,;. 11.&')'. om. Cl ) 17 Clb-rrfl a 1rapfX01'-fJl1j 'rf'TCl')'f/fJlOIS PQArg 18 &XXo .. • 6.Mov lSCDArgW : 6.Mov ••• /{Mov PQ : /{i'..1I.o •.. 6.Xi'..~ 0 .,..WJI J 'TO Arg 19 TijS 1'-IUS edd. ~o ,..eiJl.,.."'Y] "'pa,),p.4T"'Y 0 1raJl.,..a] ,..aJl'T"'s PQ: ,..dVT"'JI Arg ,),iJlfU6al PQ 24 fiul om. BCD dett. 17 post ovu(rt aUd. ol,JI 0 30 7, . . • a",dTaulS 0 2 vel 0 3 31 primum 'Tf}Y om. BCDO 31-3 ai om. PQ : «1 ,..o1l.i'..o.l om . 0
C. OF THE GRADES OF REALITY
25
PROP. 21. Every order has its begbznz"ng in a monad and proceeds
to a manifold co--ordinate therewith; and the manifold in any order may be carded back 10 a st"ngle monad. For the monad has the relative status of an originative principle, and so generates the appropriate manifold. Hence a series or order is a unity, in that the entire sequence derives from the monad its declension into plurality: if the monad abode sterile within itself, there could be no order and no series. And in the reverse direction the manifold may be carried back to a single common cause of all the co-ordinate terms. For that which is identical in every member of the manifold did not proceed from one of those members: that which proceeds from one out of many is not common to ali, but is peculiar to the single individuality of that one. Since, then, in every order there is some common element, a continuity and identity in virtue of which some things are said to be co-ordinate and others not, it is apparent that the identical element is derived by the whole order from a single originative principle. Thus in each order or causal chain there exists a single monad prior to the manifold, which determines for the members of the order their unique relation to one another and to the whole. It is true that among members of the same series one is cause of another; but that which is cause of the series as a unity must be prior to them all, and qua co-ordinate they must all be generated from it, not in their several peculiarities, but as members of a par· ticular series.
Cor. From this it is apparent that in the nature of body unity and plurality coexist in such a manner that the one Nature has the many natures dependent from it, and, conversely, these are derived , from one Nature, that of the whole; that the soul·order, originating from one primal Soul, descends to a manifold of souls and again carries back the manifold to the one; that to intellective essence belongs an intellective monad and a manifold of intelligences pro· ceedillg from a single Intelligence and reverting thither; that for the One which is prior to all things there is the manifold of the henads (divine units), and for the henads the upward tension linking them with the One. Thus there are henads consequent upon the primal One, intelligences consequent on the primal Intelligence, souls con· sequent on the primal Soul, and a plurality of natures consequent on the universal Nature.
THE ELEMENTS OF THEOLOGY 22.
na.y TO
1TPWTCO~ Kat apXtKW~ 011 Ka8'
fUTl, Kat O(JTE QUO OUTE 1TAdw QUEill,
EKaU'TTJ"
Tti~IJl
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aAAa. fLOVOYEllh
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au au
au
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TEI\HOV
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23. 2 'Toii 'TO CM2: 'T0V70 BDMI : om. l'Q 24. 10 p.IJI om. 0, neque agnosc . \\' J I -YlJlOP.fJlOJl D, -YfJlOP.fJlOJl ex -ylJl&P.fJlOJl P 12 fed' 1I UD post -YdP ins. 50JI PQ 'TaVr?l W, hac W : suprascr. lCan\ 'TOU'TO M, node feltTa TOii'TO 'Tltu.,.11 0 1, Iral 'TOtrrO edd. 14 prius ...,h,'TwJ'] "'&:JI"'wr M I ' 25. Tit. '7ffpl 'Tfi\~'OIJ BCDM 25 'TO &-ya.8o~16fr PQ 33-3 'T"-yltBotl MQ: 'Toii "-Ylt8oii HCDP
'T9'] 'TO BPQ
D. OF PROCESSION AND REVERSION
z9
or prior to all. But a principle which was in all would be divided amongst all, and would itself require a further principle to unify the divided; and further, an the particulars would no longer participate the same principle, but this one and that another, through the diremption of its unity. And if it be in one out of all, it will be a property no longer of all but of one. Inasmuch, then, as it is both common to all that can participate and identical for ali, it must be prior to all: that is, it must be unparticipated. PROP. 24. All that participates is inferior to the participated, and this
lalter 10 the unparticipated. For the- participant was incomplete before the participation, and by the participation has been made complete: it is therefore necessarily subordinate to the participated, inasmuch as it owes its completeness to the act of participation. As having formerly been incomplete it is inferior to the principle which completes it. Again, the participated, being the property of one particular and not of all, has a lower mode of substance assigned to it than that which belongs to all and not to one: for the latter is more nearly akin to the cause of all things, the former less nearly. The unparticipated, then, precedes the participated, and these the participants. For, to express it shortly, the first is a unity prior to the many; the participated is within lhe many, and is onc yet notone; while all that participates is not-one yet one.
D. OF
PROCESSION AND REVERSION.
PROP. 25. Whatever is .complete proceeds to generate those things wludz
it is capable 0/ producing, imitating in its turn the Olle onginativt! principle oj tIle universe. For that principle because of its own goodness is by a unitary act constitutive of all that is: for the Good being identical with the One (prop. 13), action which has the form of Goodness is identical with unitary action. In like manner the principles consequent upon it are impelled because of their proper completeness to generate further principles inferior to their own bei ng (prop. 7). For completeness is a part of the Good, and the complete, qua complete, imitates the Good. Now we saw that the Good was constitutive of all things (prop. 12). Accordingly the complete is by nature productive within the limits of its power. The more complete is the cause of more, in proportion to the degree of its completeness: for the more complete participates the Good more fully; that is, it is nearer to the Good; that is, it is more nearly akin to the cause of all; that is, it is the cause of more. And the less complete is the cause of less, in proportion to its incompleteness: for being more remote from that which produces
THE ELEMENTS OF THEOLOGY
30
rrapayovTo~, f.AaTTOVWV
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26. IIav TD 7T'apaKTLKDJI atTLov aAAoov JlEVOV aVTo 1:1>' rrapaYfl Til: fUT' aUTO Kat ra Ecf>E~ijS'.
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D. OF PROCESSION AND REVERSION
3'
all, it is constitutive of fewer things j since to constitute or regulate or complete or maintain or vitalize or create a large class of things approaches nearest to the universal performance of these functions, while a like .service to a smaller class stands at" a further remove. Cor. From this it is apparent that the principle most remote from the beginning of all things is sterile and a cause of nothing. For if it generate and have a consequent, it is plain that it can no longer be the most remote: its product is more remote than itself, and itself is brought nearer by the fact of producing another, whatever that other be, and thus imitating that cause which is productive of all that is. PROP, 26. Every prodiidive cause produces the next and all subsequent
principles while itself remaining steadfast. For if it imitates the One, and if the One brings its consequents into existence without movement, then every productive cause has a like law of production. Now the One does create without movement. For if it create through movement, either the movement is within it, and being moved it will change from being one and so lose its unity; or if the movement be subsequent to it, this movement will itself be derived from the One, and either we shall have infinite regress or the One will produce without movement. And secondly, every productive principle will imitate the One, the productive cause of the sum of things: for the non-primal is everywhere derived from the primal, so that a principle productive of certain things must derive from the principle which produces all things. Therefore every productive principle produces its consequents while itself remaining steadfast. Cor. It follows that the productive principles remain undiminished by the production from them of secondary existences: for what is in any way diminished cannot remain as it is. PROP. 27. Every producing cause is productive 0/ secondary existences because 0/ its completeness and supujluity ofpotency.
For if it had produced not because of its completeness, but by reason of a defect of potency, it could not have maintained unmoved its own station: since that which through defect or weakness bestows existence upon another furnishes the substance of that other by a conversion and alteration of its own nature. But every pro· ducer remains as it is) and its consequent proceeds from it without change in its steadfastness (prop. 26). Full and complete, then, it
THE ELEMENTS OF THEOLOGY
32
tnrapxov, Tll: 8d)upa UqlUT'I}(TLV aKLV7}TOJS' Kat aVEAaTTOOTOOS', aUTO tv OTrl:P EUTl Kat oJTE fLETa{3aXAov dS' EKE tva oiJn EAQTTOVP.EVOV. au yap a:rrop.fptup.6r £un ToD 11'apa:YOJlTOS' TO rrapayop.€vov' ov8~
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E. OF THE SELF-CONSTITUTED
47
PROP. 44. All that is capable in its activity of reversion upon itself is
also reverted upon itself in respect of its existence.
For if, being capable of reversion upon itself in its activity, it were not reversive in its existence, its activilY would be superior to its existence, the former being revcrsive, the latter not: inasmuch as what belongs to itself is superior to that which belongs wholly to another, and what conserves itself is morc complete than that which is conserved wholly by another (prop. 9). If, then, anything is capable of reversion upon itself in respect of the activity which proceeds from its existence, its existence is likewise reversive, so that it not only has an activity directed upon itself but also belongs to itself and is by itself contained and perfected. 1) ROP. 45. All that is self-constituted is without temporal origin.
For if it have an origin, qua originated it will be in itself incomplete and need the perfective operation of another, whereas qua self-produced it is complete and self-sufficient. For all that has an origin is perfected by another, which brings into being that which as yet is not, since coming-to-be is a ptocess leading from incompleteness to the opposite completeness. But whatever produces itself is perpetually complete, being perpetually conjoined with-or rather, immanent in-its cause, which is the principle that perfects its being. PROP. 46.
All that is self-collstituted is imperishable.
For if it be destined to perish, it will then desert itself and be severed from itself. But this is impossible. For being one, it is at once cause and effect. Now whatever perishes is in perishing severed from its cause : for each thing is held together and conserved so long as it is linked with a principle which contains and conserves it. But the self-constituted, being its own cause, never deserts its cause since it never deserts itself. Therefore all that is self-constituted is imperishable. PROP. 47. All that is self-constituted is without jarts and simple.
For if, being self-constituted, it" yet have parts, it will constitute itself as a divisible principle; and it will be reverted upon itself in its entirety, so that every part will be immanent in every other: which is impossible. The self-constituted is therefore without parts. Again, it is simple. For if it be composite, there will be a worse and a better part in it; and the better will be derived from the
THE ELEMENTS OF THEOLOGY Kat TO Xf'ipOV EK TOU f3£AT[OVO~, £t7fEP OAOV d¢>' 8)..ou ~aVTOV rrpOEtUU,. tTl Of QUK adrapKH, rrpouoE£S &" TroV iaVTOV UTOtXE[OOJl, E~ ~v I)(PEuTy}KEv. thTAOVV apa EUTl Trail mnp d" aUhmouTarov V.
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F. OF TIME AND ETERNITY
Sf
PROP. 51. All that is set/-co1lslihded transcends the things which are
measured by time in resput of their existence.
For if the self-.constituted is without temporal origin (prop. 45), it cannot be measured by time in respect of its being; for corning-tobe is predicated of everything that is measured by time (prop. 50). Nothing, therefore, which is self-constituted has its subsistence in time. o
F. OF TIME AND ETERNITY.
PROP. 52: AI! fhal is eternal is a simultaneous who/e.
lf its existence alone be eternal, that existence is simultaneously present in its entirety ; there is not one part of it which has already emerged and another which will emerge later, but as yet is not j all that it is capable of being it already possesses in entirety, without diminution and without serial extension. If its activity be eternal in addition to its existence, this too is simultaneously entire, stead· fast in an unvarying measure of completeness and as it were frozen in one unchanging outline, without movement or transition. For if the' eternal' (aionion) means, as the word itself shows, that which always is (aei on), as distinct from temporary existence or coming·to·be, then its parts cannot be distinguished as earlier and later; otherwise it will be a process of coming·to·be, not something which is (prop. 50). And where there is neither a n earlier nor a later, neither a 'was' nor a I will be', but only a bei ng what it is, there each thing is simultaneously the whole of what it is. A like argument applies to activity. Cor. From this it is apparent that eternity is the cause of things existing as wholes, inasmuch as all that is eternal in its existence or in its activity has the whole of its existence or activity simultaneously present to it. PROP. 53. Prior to allihings eternal there exisls Ett!rnily~· and pn·or
to all things temporal, Time. For if everywhere participated principles exist before the partici· pants, and un participated principles before the participated (prop. 23), it is plain that an eternal thing is distinct from its eternity, and both these from Eternity in itself, the first being a participant, the second participated, the third unparticipated; and again that a temporal thing, which is a participant, is distinguished from its time, which is participated, and this in turn from a more primitive unpar·
THE ELEMENTS OF THEOLOGY dp.€6EKTO~ &Sf'. Kat TOUTWV /Lev f-KanpoS' row dfLEO~KTWV rravTaXOV Kat tV .".(iCTtV 0 aUTOS" 0 BE j.LETEX0P.€Vof;(f'f05 M : Vq>f(fTWS cett. 'foi'n-o Of E(f'f'p '1l 'f0 BCD: om. PQ: 'fOV'fO
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F. OF TIME AND ETERNITY
53
ticipated Time, Each of these unparticipated terms is identically present everywhere and in all members of its order (prop. 19), while the participated term exists only in those members which participate it. For the eternal things are many, and likewise the temporal: aU the former have an eternity by participation, all the latter a time which is parcelled out. But prior to these are the undivided Eternity and the one Time; these are the Eternity of eternities and the Time of times, since they generate the participated terms.
of things eternal, and every time of things ~'1l time; and litese two are the only measures of life and movement in things. For any measure must meas ure either piecemeal or by simul· taneous application of the whole measure to the thing measured. That which measures by the whole is eternity; that which measures by parts, time. There are thus two measures only, one of eternal things, the other of things in time. PROP. 54. Every elemity is a measure
PROP. 55 . Of ihi1lgs which exist in time, some have a p erpetual
duration , wllilsi others have a dated existence in a p art of time. For if all procession is through likeness (prop. 29), and the first term of any series is immediately succeeded by terms which are like it rather than unlike, the wholly unlike having a lower station (prop. 28) j and if it is impossi ble to attach directly to the eternals things which come·to-be in a part of time (since the latter are doubly distinguished from the former, both as things in process from things which are and as dated from perpetual existences), so that there must be an intermediate order which resembles the elernals in one respect but differs from them in the other: then the mean between things which come-to-be for a time and things which perpetually are is either that which perpetually comes-to-be or that which is for a time. Now' that which is for a time' may refer either to a temporary being which is not fully real or to a temporary true being. But no true being can be temporary; and temporary being which is not fully real is one with coming-to-be. Therefore , that which is for a time' is not the mean. It remains that the mean is that which perpetually comes-to-be: which in virtue of its coming-to-be is attached to the inferior order, while in its perpetuity it imitates the eternal nature. Cor. From this it is apparent that the perpetuity we spoke of (props. 48) 49) was of two kinds) the one eternal, the other in time; the one a perpetual steadfastness, the other a perpetual process; th e one having its existence concentrated in a simultaneous whole, the
THE ELEMENTS OF THEOLOGY
54 ~.
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i¢"i;. 8vvcil"W. I'.Ta8.8wK6 •. 57. ITav alTLOv Kat 1TPO TOV alnuTov EVEPYEl Kat flET' aUTO 1TAUOVooII EUTIV vrrouTanKov, El yap Eunv alnoll, TEAEIOTEPOV EUTL Kat ouvaTWTEpo" TOV ~5 ).LET' aVTO. Kat El TOVTO,1TAEI6voov arno,,' ovvaflEQ)~ yap ).LE{(OVO~ TO 1TAE[OO 1fapaYELV, r(1'T]~ OE Ta Lua, Kat Tijr; EAaTTovo~ EAaTTOO' Kat ~ ).LEV fLE!(ova EV TO£f 0).L0rOLf ouvapEvYJ 8vvap.L~ Kat EAaTTova o6varat, ~ Of TS'. Kat 8~ Kat ocroov voiJr alnor, Kat TO ayaBov arnoV' OUK EfLTTa'AtV OE. Ka! yap at' crTEP~CTEtS' TOOV El800v EKEiBfV (rreivTa yap 15 £KEi8EV)' voi)S' 8~ UTfP~CTEOOS' ll1rOUnXTT}S' OUK ;CTTtV, f18os- rov. 58. IIav TO 'urro rrAHOVOOV alr[wv 1Tapayop.EVOII UUVf}fTWTEPOV £un TOU OTTO £'AaTTovoolI rrczpayop.£vov. EI yap rrall arTCOV 0[86JU[ Tt a7T' aUToi) 1TpoiollTC, Ta fLEV 1T'Adova atTIa rrAE[ovar 11"Ot~uETaL Tar 86UELf, Tei: oE tAaTTOlla ~o EAaTTouf. 6JCTTE Ka.l TOOV fLfTaUXOIIT6JV Tel piv EK rrAEtOVWV tarat , Tel 8E f~ i'AaTTolloov, Zlv €KaTEpa JIETEUXE, ra Jl~1I T~V £K 7T'AEtOIlOOV alT[oov "POOOOII, TeX oE BdJ, T~V £K TOOII £AarrOV6Jv. TeX of. £IC rrAEtOV6JV UVV()ETWTfpa, Tel. of: t, £'AaTrovoov TWV aUTOOV a:rr")..OUUTEpa. 'TTaV apa TO U1TO 1TAEtOV6JV alTroov 1TapaYO/lEVOV 25 UVV8fTWTfPOII, TO of: OTTO £AaTTOVWV a1TAouunpoV' ~V yap B&npov }J..ETEXEt, Kat fJaTfpoV' d'A'A' OUK lp.1Ta'A,v. 59. IIav ro arrAoiJv KaT' ouu[a" ~ KpE'iTTov f.UTL TOOII CTUV8ETmv 1j Xf:lpoll. Et yap Tel aKpa rooll aVTOOV 011"0 EAaTTOVWV Kat a1T'AouCTTEPWV 30 7TapaYETaL, rel of: fLEua lnrO 'TTAEtOvWV, raVTa fLf:V EuraL uuv(JETa, rel OE aKpa Tel fLEV Karel TO Kpf:LTTOV (hr'AouurEpa, Ta OE KaTa. TO XEipov. aA>..el. p.~V OTt Tel aKpa urro EAaTTovwv 1TapriYETat, oij'AOV' OtOTt Ta. dVOOT£POO Kat aPXErat 7TpO nov KaraOHUTEpWV Kat V1TfPEKTf[VETaL aUTOOV f.¢' fL~ 1TPOEtUIV £.Kfiva ot' V¢ErTLV 35 8uvap.Ewr. Ota. yap TOUTO Kat TO ECTxarov TOOV 6VTWV a1TAOVUraTOV, 6Jcr1TfP TO rrpOOTOJl, OTt arro fLOVOV rrpOEtUL TOV TTPWTOV' d'AX'
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G. OF THE GRADES OF CAUSALITY
59
onc is simple as being above all composition, the other as being beneath it. And the same reasoning applies to all other terms. PROP. 60. Whatever prilldple is the cause of a greater llUmbe1' of
r'fficts is superior to that which has a power limited to fewer objects and which gives rise 10 paris of Ilwse existences (omlilu/ed by tile other as wholes.
For if the one is cause of fewer effects, the other of more, and the fewer form a part of the more numerous, then whatever is produced by the fonner cause will be produced also by the latter, but the former is not productive of all that the latter produces. The latter is therefore the more powerful and comprehensive: for as consequent is to consequent, so is cause to cause, considered relatively, and that which can give rise to more effects has greater and more universal power. But this means that it is nearer to the cause of all things; and what is nearer to the cause is in a greater measure good, the Good being that cause (prop. (2). The cause of more numerous effects is therefore superior in its being to that which produces fewer. PROP. 61. Every power is great(r if it be undivided, less divided.
if
it be
For if it be divided, i~ proceeds to a manifold; and jf so, it becomes more remote from the One; and if so, it will be less powerful, in proportion as it falls away from the One which contains it in unity, and imperfect, inasmuch as the good of each thing consists in its unity (prop. r3). PROP. 62. Every manifold which is nearer to the One has fe-wer mem-
bers than t!wse more remote, but is greater in power. For that which is nearer to the One is more like to it j and we saw that the One is constitutive of all things without becoming manifold (prop. 5). Accordingly that which is more like to it, being the cause of more existences, as the One is of all existences, will be more unitary and less divisible, a~ the first cause is One. The less pluralized is more akin to it qua One; and qua universal cause, the more productive-that is to say, the more powerful. Cor. From this it is apparent that bodily natures are more numerous than souls, and these than intelligences, and the intelligences more numerous than the divine henads. And the same principle applies universally.
THE ELEMENTS OF THEOLOGY
60
63. IIiiv TO ap.i()EKTOV 8tTTO:S Vcp[(7T7]Ut TOW fL€T€XOfLEVOOV TCh" ragElS, T~V Jl€V iv ToiS' 7TOT€ fLE'rEXDVUl, T~V BE Ell Toir a€l Kat
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G. OF THE GRADES OF CAUSALITY
61
PROP. 63. Every unparticz"pated term gives rise 10 two orders of participated terms, the one in contingent participants, the other in things
which participate at all times and in virtue oJ their
llatl~re.
For what is enduringly participated is more like to the unparticipated than what is participated for a time only. Prior, therefore, to the constitution of the last-named, there will be constituted something enduringly participated (prop. 28). which qua participated does not differ from the succeeding term, but qua enduring is more akin to th e unparticipated and more like to it. T erms participated for a time only are not the sole class of participated terms: for prior to them there exist terms enduringly participated, through which they too are linked with the unparticipated in an ordered sequence of procession. Nor are terms enduringly participated the sale class: for inasmuch as they exist perpetually they have an inextinguishable power, whereby th ey arc productive of further terms (prop. 25), namely those which are participated for a time only j and this is the limit of declension. Cor. From this it is apparent that the states of unity with which the One irradiates existents are participated some enduringly, others for a time; and in like manner intellective participations are of two kinds, and the ensoulments produced by souls, and si milarly the participations of Forms also-for beauty and likeness and steadfastness and identity, being un participated, are yet participated by certain participants enduringly, and derivatively by others for a time in the same class of existents. PROP. 64. Every on:f{inal monad gives rise to I'wo series, one consisting
of substances complrte in themselves, and one of irradiatio1ls which have lheir St~bstantiality ill something other than themselves. For if the outgoing proceeds by a declension through terms akin to the constitutive causes (prop. 28), from the wholly perfect must arise things complete in their kind, and by these latter the origin of things incomplete must be mediated in due sequence: so that th ere will be one order of subst..>..ap'IFfLS EVWUEWV" Kat "DES' ot' }tell ovu{at aVTOTEAEls-, at' BE vOEpal nilES' TEAEtOT'1TES" Kat tvxal at' /lEV €aVTWV ooO'"at, at BE roo" tVXQuj.l£VQ)V, ooS' Iv8&Ap.aTa P.(WOV
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H. OF WHOLES AND PARTS complete existence: whereas the incomplete not only as existing in another fall away from the monad which exists in itself, but also as incomplete from the all-completing monad .. But all procession advances through similars until it reaches the wholly dissimilar (prop. 28). Thus each of the original monads gives rise to two series. Cor. From this it is apparent that of the henads some proceed self-complete from the One, while others are irradiated states of unity; and of the intelligences so me are self-complete substances, wh ile others are intellectual perfections; and of souls some belong to themselves, while others belong to ensouled bodies, as being but phantasms of souls. And so not every unity is a god, hut only the self-complete henad; not every intellectual property is an intelligence, but only the existential; not every irradiation of Soul is a soul, but there are also reflections of souls. PIWP. 65. All that subsists in any jas/lion has its being either ill its cattse, as an originative potent)'; or as a substantial jJredicate; or by participation, after the manner oj an image.
For either we see the product as pre-existent in the producer which is its cause (for every cause comprehends its effect before its emergence, having primitively that character which the latter has by derivation (prop. IS) ); or we see the producer in the product (for the latter participates its producer and reveals in itself by derivation what the producer already is primitively) j or else we contemplate each thing in its own station, neither in its cause nor in its resultant (for its cause has a higher, its resultant a lower mode of being than itself, and besides these there must surely be some being which is its own)-and it is as a substantial predicate that each has its being in its own station. H. OF WI-TOLES AND PARTS.
p!{OP. 66. Every existent is related to every olluy either as a whole or
as a part oy by identity or by diffirence.
For either some are comprehensive and the rest comprehended; or else neither of two existents comprehends or is comprehended by the other. In the latter case either they have a common affect, as participating a common principle, or they are mutually diverse. But comprehensive terms must be wholes, and comprehended terms parts; if the many participate one, they are identical in respect of that unity; and if on the other hand they are a mere plurality, in that respect in whi ch they are many they differ one from another.
THE ELEMENTS OF THEOLOGY
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H. OF WHOLES AND PARTS diverse wholes composed of diverse parts j and the monad of all these wholenesses must exist in independence of them. For each of these wholes is impure, since it needs the parts of which it is composed, and these latter are not wholes. And since each resides in a particular group of parts it cannot be the cause of the wholeness of all other wholes. Accordingly that which makes all wholes to be wholes is prior to the parts. For if this too be composed of parts, it will be a particular whole, and not \¥holeness unqualified j thus it in turn will be derived from another, and either there will be infinite regress or there will exist a term which is primitively whole, being not a whole-of-parts but \Vholeness in its essence.
PROP. 70. All those more universal characters which inhere in the
originatt've principles both irradiate their jartidpants before the specific characters alld are slower to withdraw from a being which lias once shared in them.
For the higher cause begins its operation upon secondary beings before its consequent, and is present concomitantly with the presence of the latter, and is still present and operative when the consequent has ceased to operate; and this is true not only in respect of the range of objects affected (prop. 57) but in regard to each several contingent participant. Thus, for example, a thing must exist before it has life, and have life before it is human. And again, when the logical faculty has failed it is no longer human, but it is still a living thing, since it breathes and feels; and when life in turn has aban. doned it existence remains to it, for even when it ceases to live it still has being. So in every case. The reason is that the higher cause, being more efficacious (prop. 56), operates sooner upon the participant (for where the same thing is affected by two causes it is affected first by the more powerful); and in the activity of the secondary the higher is co·operative, because all the effects of the secondary are concomitantly generated by the more determinative cause j and where the former has withdrawn the latter is still present (for the gift of the more powerful principle is slower to abandon the participant, being more efficacious, and also inasmuch as through the gift of its consequent it has made its own irradiation stronger).
PROP. 71. All those dlaraciers which ill the originative causes have higher atld more universal rank become in the resultant beillgs,
THE ELEMENTS OF THEOLOGY
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H. OF WHOLES AND PARTS througlt the irradiations which proceed from them, a kind of substratum for the gifls oj the more speajic principles; and while Ilu irradlatiOfts of the superior pnondjJles thus serve as a basis, Ihecharaderswlll"dJ proceed from secondary principles are founded upon them: tltere is thus al1 order oj precedence in participation, and successi'l'e rays strike downwards upon Ihe same recipient, the ffl.ov ~aT'. 1TaV yap OXOII /J.£pWv fUTtl! OAOII, rj WS' rrpo aVT(;w OJ! rj 00S' EV aUTolS" fL~ dVToS' o~v TOU P.EpOU), QUae TO 8AOll flvat ouvaTov. fl 8e TO OAOV rrpo TOU GVTOS', €CTTat 1Tav tv 8>..ov eU()vS" OUK:' I1pa terral rraALV TO }lEpor fLfPOS" aA-Ad: d8uvaTov' d yap TO 8AOJl furlv o>...ov, fLfPOUS' OJ! OAOJl, Kat TO }lEpot tUTaL }lipo,; , 8i\ov /lipa) OJ!. Ad1TETa~ dpa 1Tiiv fLEV elva! TO OAOV liv, nav OE TO OJ! SAOV.
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I. OF THE RELATION OF CAUSES TO EFFECTS
73
determine for itself the limits of creation. Accordingly every cause properly so called, inasmuch as it both is more perfect than that which proceeds (rom it (prop. 7) and itself furnishes the limit of its production, transcends the instruments, the elements, and in general all that is described as a by-cause. PROP. 76. All thai arises from an unmoved cause has substance~'
all
i'llvariable
all/hat an"ses from a maDile causc, a variable.
For if the maker be wholly unmoved, it produces from itself the secondary not through a movement but by its mere existence (prop. 26) ; and if so, concurrently with its own being it contains the being which proceeds from it j and if this be 50, while it continues to exist it continues to produce. But it exists perpetually: therefore it perpetually produces its consequent, so that the latter arises perpetually from it and perpetually exists, attaching its ceaseless procession to the ceaseless activity of its cause. If on the other hand the cause be mobile, that which arises from it will be correspondingly variable in its being. For that which gets its being through a movement varies its being with the variation of the mobile cause. If being produced by movement it remained itself invariable it would be superior to its originative cause, and this is impossible (prop. 7): therefore it is not invariable. It will therefore be variable and mobile in its existence, imitating the movement which gave rise to it. PROP. 77. All that exists potentially is advanced to actuality by the agen,y of something which is actually what the other is potentially : the partially potential by tilat whidl is actual in the same partial respect, and the wholly potential by the wholly actual.
For it is not in the nature of the potential to advance itself to actuality, being imPerfect j since if being imperfect it became the cause of its own perfection or actualization the cause would be less perfect than the effect. Thus the potential qua potential is not the cause of its own actuali7.ation: for in that respect in which it is imperfect it would be the cause of perfection, inasmuch as every. thing potential is imperfect qua potential, while everything actual is perfect qua actual. If, then, the potential is to exist in actuality, it must derive that perfection from another. And either this other is itself potentialbut if so, the imperfect will again be parent to the perfect-or it
THE ELEMENTS OF THEOLOGY
74
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77. I ..,& om. MP 4 1fOI/j(THH' M 6 8] if PQ 78. 1 I ,.1.fI(&VIIIV W5 [M] W, ,utl(&VIII5 w5 ~p ..,ou non agnosc. W 13 Oti"'/"(u W (Ott 0 edd. ) post "yap deficit P (in fine paginae) HAf fou W (..,IJ.,ou5 edd.) 14 aHi'l.1J5 W (iJ."'/"ti'l.ts Cr. 2) IS ;1U7H •.. 86va,uls om. MW 15-16 o~qa o6va,u15 ')'&VI,uOS [MJW 79. 2011 TOu..,O BDEM : b TOU C, lM-ol;' Arg et ~ W, tl..,& Q l3 'll"WS "yap BC fVtp')'1J1T!J te. 7rOIIJU'[J edd. contra libros 24 ..,lJv om. BCD 80. 28 fvopcr.vh ••. 'p:tru.915 [ M]\v 29 alt...,& om. M 30 1fOIEi M 31 V fIW,uU. om. 1P 33 a'll"i'l.ouv tv om. Q: a'll"i'l.8vv, getV teaf D 33-P· 76 , L I B6""TU.1 OI(1IPti~9(u BCD
1. OF THE RELATION OF CAUSES TO EFFECTS
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exists actually, and is actually either some other thing or else that which the thing being actualized was potentially. But the agent will not render actual that which is potential in this latter if it be itself actually some other thing, for it produces according to its own character (prop. 18); nor will the latter be actual unless it be made actual in that respect in which it is already potential. It follows by exclusion that any particular thing passes into actuality through the
agency of that in which its potentiality is already actual. PROP. 78. There is a peifect and"an impeifect potency .
.For the potency which brings to actuality is perfect, since through its own activities it makes others perfect, and that which can perfect others is itself more greatly perfect. But that potency which needs some extraneous presubsistent actuality (prop. 77), the potency in virtue of which a thing exists potentially, is imperfect. For it needs the perfection which resides in another in order to become perfect . by participating it: in itself, therefore, such a potency is imperfect. Thus the perfect potency is that which resides in the actual and breeds new actuality; the imperfect is that which resides in the potential and derives its fulfilment from the actual. PROP. 79. Alilhal comer 10 be arirer oul ojlhe twofold potency.
For the subjeCt of the process must itself be fitted for it and so possess an imperfect potency; and the agent, being already in actuality what the subject is potentially (prop. 77), must already have a perfect potency. For every actuality proceeds from the in~ dwelling potency; if the agent should be without potency, how shall it be operative and act upon another? and if the subject of the process should lack the receptive potency, how shall the process occur? An agent acts always upon something capablc of being affected, and not on any chance subject, whose nature may prevent it from responding.
uf all bodies is 10 be acted Up01l, and of all incorporeals 10 be agenls, the former being in Ihemselves ;1tactive and lhe latter impassible but Ihrough assoa"alion with Ihe body Ihe i1tCOrp01'eailoo is acted upon, even as through partnership with illcor~ portals bodies too call act.
PROP. 80. The proper nature J.
For body, qua body, has no character save divisibility, which renders it capable of being acted upon, being in every part subject to division, and that to infinity in every part. But the incorporeal, being simple, is impassible: for that which is without parts cannot
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1. OF THE RELATION OF CAUSES TO EFFECTS
77
be divided, and that which is not composite is not subject to change (prop. 48). Either, then, there is no active principle or the incorporeal is such, since body, qua body, is not an agent but is subject only to being divided and acted upon: Again, every agent has an active potency; but body in itself is without quality and without potency: therefore it cannot act in virtue of being body, but only in virtue of a potency of action residing in it-that is, it acts, when it does act, by participation of potency. Further, even incorporeals participate passive affections when they come to be in a body, because they arc then divided along with their bodies and feel the effect of the divisible nature of the latter, although in their own being they are without parts. All that is participated withOltt loss of stparateness is present to the participant through an inseparable potency wIdell it implants.
PROP. 81.
For if it is itself something separate from the participant and not contained in it, something which subsists in itself, then they need a mean term to connect them, one which more nearly resembles the participated principle than the participant does, and yet actually resides in the latter. For if the former is separate, how can it be participated by that which contains neither it nor any emanation from it? Accordingly a potency or irradiation, proceeding from the participated to the participant, must link the two; and this medium of participation will be distinct from both.
if it be capable of reverting upon itself, when participated by other thitzgs is particijated without loss of separateness.
PROP. S2. Every incorporeal,
For if it be participated inseparably, its activity will no more be separable from the participant than will its existence. And if 50, it will not revert upon itself: for if it do so, it will be separate from the participant as one distinct thing over against another (prop. 16). If, then, it be capable of reverting upon itself, when participated by others it is separably participated. PROP. 83. All lital is capable
0/ seif-RII01vledge is capable of every form
of self-reversion. For that it is self-reversive in its activity is evident, since it knows itself: knower and known are here one, and its cognition has itself as object; as the act of a knower this cognition is an activity,
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OF BEING, LIMIT, AND INFINITUDE
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from the One, afe in every way finite because of their partition, while the first are infinite because they are without parts. For partition dissipates and dissolves the potency of the individual, but indivisibility, compressing and concentrating it, keeps it self·contained without exhaustion or diminution. But infinitude of size or number signifies a complete lapse from indivisibility and total privation of it: for the quantitative finite is nearest to the indivisible, and the quantitative infinite, which has completely escaped from unity, is the most remote. Hence infinitude of potency cannot reside in anything infinite in number or size, since infinite potency accompanies indivisibility, and the infinite of number or size stands furthest from the indivisible. If, then, Being were infinite in size or number, it would not have infinite potency; but it has infinite potency (prop. 84): therefore it is not infinite in number or size.
J.
OF BEING, LIMIT, AND INFINITUDE.
PROP. 87. All that t"s eternal has Being / but not all that has Bdng
t"s eternal.
For participation of Being is in some sense predicable even of things having temporal origin, inasmuch as they are distinct from the non-existent, and if the thing of process is not non-existent, it in some sense '-s. But eternity is in no sense a predicate of things originated, and least of all is it a predicate of such as do not participate even temporal perpetuity. On the other hand all that is eternal perpetually t"s j for it participates Eternity, which bestows perpetuity of Being upon its participants. Thus Being is participated by a greater number of terms than Eternity. Therefore Being is beyond Eternity (prop. 60): for what shares in Eternity shares also in Being, but not all that shares in Being shares also in Eternity. PROP. 88. There is true Bdng both prior to and in Eternity, and there
is also true Bdng which participates Eternity.
For that true Being exists prior to Eternity has already been shown (prop. 87). But it exists also in Eternity: for Eternity has perpetuity combined with Being. And as a participant of Eternity: for all that is eternal is so called because it participates both perpetuity and Being. This last grade has both its characters by participation, perpetuity and Being j Eternity has perpetuity primitively. Being by participation; while Being itself is primitively Being. S2G~
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]. OF BEING, LIMIT, AND INFINITUDE
83
PROP. 89. Ali true Bting is composed of limit and infinite.
For if it have infinite potency, it is manifestly infinite, and in this way has the infinite as an element. And if it be indivisible and unitary, in this way it shares in limit; for 'what participates unity is finite. But it is at once indivisible (prop. 47) and of infinite potency (prop. 84). Therefore all true Being is composed of-limit and infinite.
0/ Jimit a1zd infinitude there exist substantially and independently the first Limit and the first Infinity.
PROP. 90. Pn'or to all lhal is composed
For if prior to the characters of individuals there subsist these' characters in themselves as universal and originative causes, belonging not to some but to all without restriction (prop. 23), then before their common product there must exist the first Limit and the primitively Infinite. For the limit contained in the mixture has a share of infinitude, and the infinite of limit; but the first manifestation of any principle is free from alien elements, and hence the primitively Infinite can have no infusion of limit, nor the first Limit of infinitude: therefore these characters exist primitively prio; to the mixture. PROP. 91. There are both finite and infinite potencies j but all finite
potency an"ses from infinite potency, and this latter from the first Infinity.
For temporal potencies are finite, having lapsed from the infinitude of perpetual Being; but those of perpetual things are infinite, never abandoning the existence to which they belong (props. 84, 85). PROP. 92. The whole multitude of infinite potencies is dependent upon
.. one principle, the first Infinity, which is not potency in the sense that it is participated or exists in things which are potent, but is Potencyin-itselj, not the potency 0/ an individual but (he cause of all (hat is. For even if primal Being itself possesses potency, yet it is not simple Potency. For it also possesses limit (prop. 89); whereas the first Potency is Infinity. For infinite potencies are such by parti. cipation of Infinity; so that prior to all potencies there must be simple Infinity, in virtue of which Being is infinite in potency (prop. 86) and all things have a portion of infinitude. Infinity is not the First Principle; for that is the measure of all things, being the Good (prop. 12) and Unity (prop. 13). Neither is it Being; for Being is infinite and not Infinity. Cause of all things infinite in potency and cause of all infinitude in things, Infinity falls between the First Principle and Being.
THE ELEMENTS OF THEOLOGY
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J.
OF BEING, LIMIT, AND INFINITUDE
85
PROP. 93. All infinitude in things whick have Being is injint'te neither 10 lhe superior orders MY to itself.
For to whomsoever anything is infinite, to him it is also uncircumscribed. But among things which have Being each is determinate both to itself and to all principles prior to it. It remains, then, that the infinitude in such things is infinite only to inferior principles, above which it is so supereminent in potency as to escape the grasp of any of them. For though they extend themselves toward it with whatsoever reach, yet it has something which altogether transcends them; though all of them enter into it, yet it has something which for secondary beings is occult and incomprehensible; though they unfold the potencies contained in it, yet it has something unattainable in its unity, an unexpanded life which evades their explication. But containing and determining itself as it does, it cannot be infinite for itself; and still less for those above it, since it possesses but a parcel of the infinitude which is in them. For the potencies of the more universal terms are more infinite, being themselves more universal and nearer in rank to the primal Infinity. PROP. 94. All perpetuity is a killd 0/ infinitude, but not all infinitude
is perpetuity. For of things infinite many have this attribute in a sense other than that of perpetuity; as the infinitude of quantity and of bulk, and the infinitude of Matter, and the like, which are infinite either because they cannot be enumerated or traversed or else by the indetermination of their essence. But it is plain that perpetuity is an infinitude; for that which never fails is infinite, and this is what we mean by perpetuity, which involves an unfailing subsistence. Hence infinitude is prior to perpetuity, since that principle is the more causative which gives rise to the greater number of terms and is the more universal (prop. 60). Thus the first Infinity is prior to Eternity. PROP. 95. The 11Wre unified potency is a/ways more injitlite tlzan one
which is passing into plurality.
For if the first Infinity is nearest to the One (prop. 92), then of two potencies that which is more akin to the One is infinite in a greater degree than that which falls away from it; since a potency as it becomes manifold loses that likeness to the One which caused it while it abode therein to transcend the rest, concentrated in indivisibility. For even in things subject to division potencies are multiplied by co-ordination, enfeebled by partition.
THE ELEMENTS OF THEOLOGY
86
96. IIavTos- 1TE1rEpaap.i.vov (Twp..aTor ~ ~uJla}lts-J
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K. SUPPLEMENTARY THEOREMS ON CAUSALITY
87
If the potency of any ./inite body be infinite, it is incorporeal. For suppose the potency to be itself a body: if this body be infinite, the infinite will be contained in the finite. And if it be finite, the potency is not potency in that respect in which it is a body: for if it be finite qua body and infinite (jua potency, in that respect in which it is body it will not be potency. Therefore infinite potency resident in a finite body must be incorporeal. PROP. 96.
K. SUPPLEMENTARY THEORDIS ON CAUSALITY, ETC. PROP. 97. The originative cause of each series communicates its dts· tinc/ive property to the Ullin series; and what the cause is primitively Ihe sents is by remission.
For if it is sovereign over the whole series and all the members are grouped together by their relation to it (prop. 2 r), it is plain that from it all derive the single form in virtue of which they are ranked under the same series. For either their common likeness to it is uncaused or all derive from their cause this element of identity. But the former supposition is impossible: for the uncaused is spontaneous; and spontaneity can never occur where there is order ~nd continuity and perpetual freedom from variation. From its cause, then, the entire series receives the distinctive character proper to the being of that cause. If so, it manifestly receives it with remission, that is, with the declension appropriate to secondary existences. For this character belongs either in the same degree to the antecedent term and to the rest-and how then can the one still be antecedent, the others posterior in being ?-or in an unequal degree. In the latter case it is plain that the identical element is derived by the manifold from the one, and not reversely; so that the distinctive character peculiar to the series, which pre-exists primitively in the unitary term, exists in the manifold by derivation. PROP. 98. Every caure which is separate from its efficts exists at.ollce everywlure atzd nowhere.
For by the communication of its proper potency (prop. 97) it is everywhere: we mean by 'cause' that which fills all things naturally capable of participating it, which is the source of all secondary existences and by the fecund outpouring of its irradiations is present to them all. But by its mode of being, which has no admixture of the spatial, and by its transcendent purity-it is nowhere: for if it is separate from its effects it is enthroned above all alike and resides in no being inferior to itself. If it were merely everywhere, this
88
THE ELEMENTS OF THEOLOGY
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89
would not hinder it from being a cause and present in all the participants; but it would not exist separately prior to them all. Were it nowhere without being everywhere, thi s would not hinder it from being prior to all and pertaining to no .inferior existent; but it would not be omnipresent in that sense in which causes are capable of immanence in their effects, namely by unstinted self. bestowal. In order that as cause it may be present in all that can participate it while as a separate and independent principle it is prior to all the vessels which it fills, it must be at once everywhere and nowhere. It is not in part everywhere and in some other part nowhere: for thus it would be dismembered and dis parted from itself, if one portion of it were everywhere and in all things, another nowhere and prior to all. It is entire everywhere. and likewise nowhere. What· soever can participate it at all attains it in its entirety and finds it present as a whole: yet it is also transcendent as a whole; the participant does not absorb it, but derives from it so much as it has been able to contain. Because it is separate it is not pinched in its self-bestowal if the number of participants be increased; because it is omnipr~sent the participants never fail of their due portion. PROP. 99. Every unparticipated term an'ses qua unparticipated from
no cause other than itself, but is itself tIle first principle and cause of all the participated terms ; thus the ./irst principle of tadl senes is always without origin. For if it is unparticipated, in its own series it has primacy (prop. 24), and does not proceed from earlier terms; since if it received from an external source that character in respect of which it is unparticipated, it would no longer be the first term. If there be superior terms from which it is derived, it proceeds from them not qua unparticipated but qua participant. For those principles from which it has taken its rise are of course participated by it, and the characters which it participates it does not possess primitively j but it has primitively what it has imparticipably: so that qua un· participated it is uncaused. Qua caused, it is a participant, not an unparticipated principle; qua unparticipated, it is a cause of the participated and not itself a participant.
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100. I ,..fll om. Q . n on agnosc. W 1-1 o.PX~" K«l «iT:«1I [ M] W (d. p. 14. 11. I, :' 2-3 ; p. 88, 1. 11 ) : aiT. K . o.PX' llCDQM2 2 1{~pT1/'T«I Q (in mg. "Ip. '{fX~«I ) 3 'Tcilil om. MI .. alt. n] TO Ml ut vid. 8 0.11&'\0"101 Q /Cal a~a, 1I'f'lfl$v8aUI] rf-rrovSf Q II ante E/CaCTTlI aHquid habuisse videtur Ml 12 (/CaUT." Tlilcilil. fi tlpxa{ Q .,.ijr TWV ravT"'v BCD (sed TWJI lion agnosc. 'Alla"lM'". 126. 8) 14 ,..OJlOV wQvra W (po. "II'aVT?1 Port . • "II'ang. ,..&JlOJl Arg Cr. ) 101. 18 TWV TijS (Wlijr nCDM2w: TijS ("'Tis Q : TWII (~WlJI [ M] 23 prius TWII om. M ~4 UP ;un BCD (cilJI] (",ijs Q 26 ovoi "IelP [ M]\v 30 ...,\';UT"'JI [ 1\1 ]
15
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K. SUPPLEMENTARY THEOREMS ON CAUSALITY
91
of wholes is riferab!e to an ulljJarlicipaled first tn"neiple and cause >" and all mr.parficipated terms are dejemunl from the 01le First Principle of all things.
PROP. 100. Every series
For if each series is affected throughout by some identical character, there is in each some dominant principle which is the cause of this identity: as all existence proceeds from a single term (prop. (J), so also do all the members of any series (prop. 2 r). Again, all the unparticipated monads are referable to the One, because all are analogous to the One (prop. 24): in so far as they too are affected by a common character, namely their analogy to the One, so far we can refer them to the One. In respect of their common origin from the latter none of them is a first principle, but all have as their first principle the One; each, however, is a first principle qua unparticipated (prop. 99). As principles of a certain order of things they are dependent from the Principle of all things. For the Principle of all things is that which all participate, and this can only be the primal cause; the rest are participated not by all but by a certain some. Hence also that cause is 'the Primal' without qualificationJ while the rest are primal relatively to a certain order, but when considered absolutely are not primal. PROP. 101. All things whiclt participate il1felligwce are preceded by
th~
utlparlicipated Illte/ligwce, those which participate life by Ltfe, atld t/wse which participate being by Being; and 0/ these three 1m participated principles B eing is pnor to Life and Life to Intelligence.
For in the first place, because in each order of existence unparticipated terms precede the participated (prop. IOO), there must be Intelligence prior to things intelligent, Life prior to living things, and Deing prior to things which are. And secondly, since the cause of more numerous effects pre'c edes the cause of fewer (prop. 60), among these principles Being will stand foremost; for it is present to all things which have life and intelligence (since whatever lives and shares in intellection necessarily exists)J but the converse is not true (since not all that exists lives and exercises intelligence). Life has the second place; for whatever shares in intelligence shares in life, but not conversely, since many things are alive but remain devoid of knowledge. The third principle is Intelligence j for what~ ever is in any measure capable of knowledge both lives and exists. If, then, Being gives rise to a greater number of effects, Life to fewer, and Intelligence to yet fewer, Being stands foremost, next to it Life, and then Intelligence.
THE ELEMENTS OF THEOLOGY
92 102.
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L. OF DIVINE HENADS, OR GODS
121
Every divine henad is participated wilhout mediation by some one real-existent, and whatever is divinized is linked by an upward tension 10 one divine henad: thus the participant genera of existents are identical in number with the participated Ilenads.
PROP. 135.
For there cannot be two. or more henads participated by one existent: as the distinctive characters of the henads vary, so the existents whose nature is identified with theirs cannot but vary also, since conjunction comes by likeness (prop. 29). Nor, again, can one henad be independently participated by several existents. For a plurality of existents is doubly di scontinuous with the henad, as existent with that which is prior to existents (prop. I I 5) and as plurality with a henad ; whereas the participant must be like the participated in one respect though distinct and dissi milar in another. Since, then, the participant is an existent while the henad is above Being, and this is their dissimilarity, it follows that the participant must be one, in order that in this respect it may resemble the participated unity, even though the latter is the unity of a henad while the former is unified through participation in this henad and has unity only as an affect.
0/ mzy two gods the 11I0re universal, who stands nearer to the First Principle (prop. I26), is participated by a more universal genus 0/ existents, the more pm"tieular and more remole by a more particular genus," and as existent to existent, so is henad to dIvine henad.
PROP. 136.
For if for every real-existent there is a henad and for every henad a real-existent, one existent only participating one he.nad only (prop. 135), it is evident that the order of real-existents reflects its prior and corresponds in its sequence with the order of henads, so that the more universal existents are united by their nature to the more universal henads and the more particular to the more particular. Otherwise, the unlike will here again be conjoined with the unlike, and apportionment will cease to bear any relation to desert. These consequences are impossible: all other things receive from the realexistents their unity and their appropriate measure, as an irradiation from that source; much more. then, must ·t he real-existents themselves be governed by the law of participation which attaches to each principle a consequent of similar potency.
Every h~nad is co-operative the real-existent which participates il.
PROP. 137.
Wllll
the One in producing
For as the One is constitutive of all things (props. 12, 13), so it is the cause both of the participated henads and of the real-existents dependent upon them; at the same time the dependent existents are severally produced by the henads which irradiate them (prop. 125). To the One they owe simply their existence; their community of
THE ELEMENTS OF THEOLOGY
122
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L. OF DIVINE HENADS, OR GODS
(23
nature with a particular henad is due to the activity of that henad. Thus it is the henad which imposes its own character upon the participating existent and displays existentially in the latter the quality which itself possesses supra-existentially: for it is always by derivation from the primal that the secondary is what it is (prop. 18). Hence whatever supra-existential character is proper to a particular divinity appears existentially in the real-existent which participates it. Of all flu principles which participate the dlv'-ne character and are thereby divinized the first alld highest is Bdng.
PROP. 138.
For if, as has been shown (prop. TOI), Being is beyond both Intelligence and Life, since next to the One it is the most universal cause, it must be the highest participant. It has more of unity than Intelligence or Life, and is therefore necessarily more august (prop. 62). And prior to it there is no further principle save the One. For what else save unity can precede the unitary manifold? And Being, as composite of limit and infinite (prop. 89), is a unitary manifold. To use a more general argument, there can be nothing prior to the principle of Existence unless it be the supra-existential. For again, in the irradiation of secondary things Unity alone has a longer reach than Being (prop. 72 cor.), and Being stands immediately next to it. That which as yet is not, hut exists only potentially, has already a natural unity; all that lies above this level • has actual existence. So in the first principles there must be a corresponding order : immediately beyond Being must stand a notBeing which is Unity and superior to Being. Tlze sequence of principles whri:h parlzi:ipate the dzvine henads extends from Being to the bod/ly nature, since Bdng is the first (prop. 1}8) and body (inasmuch as wc speak of heavenly or divz'ne bodz'es) the last parfti:ipant.
PROP. 139.
For in each class of existents-bodies, souls, intelligences-the highest members belong to the gods, in order that in every rank there may be terms analogous to the gods, to maintain the secondaries in unity and preserve them in being; and that each series may have the completeness of a whole-in-the-part (prop. 67), em bracing in itself all things (prop. '03) and before all else the character of deity. Thus deity exists on the corporeal, the psychical, and the intellective level-evidently by participation in each case, since deity in the primary sense is proper to the henads. The sequence, then, of principles which participate the divine henads begins with Being and ends with the bodily nature.
THE ELEMENTS OF THEOLOGY
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L. OF DIVINE HENADS, OR GODS
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PROP. 140. All the powers of the gods, taking their ongin above and proceedz'ng through the approprzate intermediaries, descend even to the last exts/enls and the terrestriaL regiolls.
For on the one hand there is nothing to t!xclude these powers or hinder them from reaching all things; they do not require space at all or spatial intervals, since they transcend all things without relation and are everywhere present without admixture (prop. 98). NOT, again, is the fit participant baulked of its participation i, so soon as a thing is ready for communion with them, straightway they are present-not that in this moment they approached, or till then were absent, for their activity is eternally unvarying. If, then, any terrestrial thing be fit to participate them, they are present even to it: they have fulfilled all things with themselves, and though present more mightily to the higher principles they reveal themselves also to the intermediate orders in a manner consonant with such a station, a nd for the meanest orders there is a meanest mode of presence. Thus they extend downwards even to the uttermost existents; and hence it is that even in these appear reflections of the first principles, and there is sympathy between all things, the derivative pre-existing in the primal, the primal reflected in the derivative-for we saw that all characters have three modes of existence, in their causes, substantially, and by participation (prop. 65). PROP. 141. There 1$ one dzvine prOVidence whiclz trallscends its objects and one which is co-ordz'nate with them.
For some divine principles in virtue of thei r substance' and the especial character of their station are completely exalted in their simplicity above the beings which they irradiate (prop. 122) j whilst others, belonging to the same cosmic order as their objects, exercise providence towards the inferior members of their own series, imitating in their degree the providential activity of the transcendent gods and desiring to fulfil secondary existences wi th such good things as they can. PROP. 142. The gods are present alilu to all things; not alL thl'ngs, however, are present alike to the gods, but each order has a share in the/r presence proportioned to its statJon and capacity, some thz'ngs receiving them as un/'ties and others as manifolds, some perpetuallj' and others for a li"me, some incorporeally and others through tIle body.
For differences in the participation of the same principles must be due to a difference either in the participant or in that which is participated. But whatever is divine keeps the same station for ever,
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L. OF DIVINE HENADS. OR GODS
127
and is free from all relation to the lower and all admixture with it (prop. 98). It follows by exclusion that the variation can be due only to the participants; in tht:m must lie the lack of uniformity, and it is they that are present to the gods diversely at different times and diversely one from another. Thus, while the gods are present alike to all things, not all things are present alike to them; each order is present in the degree of its capacity, and enjoys them in the degree of its presence, which is the measure of its participation. All infenor principles retreat before lIte presence 0/ the gods; and provided the participant be fit for l'IS reception, wllatever lS aHm makes way for the divine light and all tht"ngs are continuously t1lumillaled by the gods.
PROP. 143.
For the divine principles are always more comprehensive and more potent than those which proceed from them (prop. 57), and it is the unfitness of the participants which occasions the failure of the divine light (prop. 142), obscuring by its weakness even that radiance. 'When the light is obscured, another principle appears to assume dominion; yet it is not by its own potency, but through the impotence of the participant, that it has the appearance of revolting against the divine form of illumination. The procession of all things existent and all cosmt'c orders of eXistents extends as far as do the orders of gods.
PROP. 144.
For in producing themselves the gods produced the existents, and without the gods nothing could come into being and attain to measure and order; since it is by the gods' power that aU things reach completeness, and it is from the gods that they receive order and measure. Thus even the last kinds in the realm of existence are consequent upon gods who regulate even these, who bestow even on these life and formative power and completeness of being, who convert even these upon their good; and so also are the intermediate and the primal kinds. All things are bound up in the gods and deeply rooted in them, and through this cause they are preserved in being; if anything fall away from the gods and become utterly isolated from them, it retreats into non-being and is obliterated, since it is wholly bereft of the principles which maintained its unity.
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6 7I"pocnxiZr Q 9 'Tois (WOlf M 9 et 10 (1 'Tit] 10 I(ai d 'T"}\.~f1!ollP'Y6r MW: I(ai.,r 'TIS 'T. BCD: Kat n}\.ff110llP'Yor Q 14 '\O-YIK/jom. MIW 18 a}\.}\.~'\",,, M 1/""PO'\c1}'1fE'TCU W ( IMc1}'7I"ETcu 0 edd.) 20 p.erQ o~ 1fc1".,.a: BlOtS" BCD dett. :J I EI(Qf1TOJl (xu) (Xfl iKQfT'TO" C 146. 25 Kal W (om. edd .) 29 Ip-ytt(f'TCf.1 Q 31 'Tijr om. B 147. 33 6p.oloiJ""'~1 M primitus 35-P' 130~ 1. J 'T~" bpo'T7/'TCf. [ M] 1 -J)'TIS
30
35
L. OF DIVINE HENADS, OR GODS
129
The dzslinclzve character oj any divine order travels through all the det'lvative existents and beslows itself upon alL the inferior kinds.
PROP. 145.
For if the procession of existents extends as far as do the orders of gods (prop. l44), the distinctive character of the divine powers, radiating downwards, is found in every kind, since each thing obtains from its own immediate cause the distinctive character in virtue of which that cause received its being. I intend that if, for example, there be a purifying deity, then purgation is to be found in souls, in animals, in vegetables, and in minerals; so also if there be a protective deity, and the same if there be one charged with the conversion or the perfection or the vitalizing of things existent. The mineral participates the purifying power only as bodies can; the vegetable in a clearer manner also, that is, vitally; the animal possesses this form in an additional mode, that of appetition j a rational soul, rationally; an intelligence, intellectually or intuitively; the gods, supra-existentially and after the mode of unity: and the entire series possesses the same power as the result of a single divine cause. The same account applies to the other characters. For all things, are dependent from the gods, some being irradiated by one god, some by another, and the series extend downwards to the last orders of being. Some are linked with the gods immediately, others through a varying number of intermediate terms (prop, 128); but I all things are full of gods', and from the gods each derives its natural attribute, PROP. 146. In allY divine procession the end i!J' assimilated to the
beginning, maintaint'ng by tis reversion thither a clyde without beginning and without end,
For if each single processive term reverts upon its proper initial principle, from which it proceeded (prop. 3r), much more, surely, do entire orders proceed from their highest point and revert again upon it. This reversion of the end upon the beginning makes the whole order one and determinate, convergent upon itself and by its convergence revealing unity in multiplicity. PROP, 147, In allY dl'vi1te rank the highest term is assimilated to the
fast term of the supra-J acmt rallk.
For if there must be continuity in the divine procession and each order must be bound together by the appropriate mean terms (prop. 132), the highest terms of the secondary rank are of necessity
THE ELEMENTS OF THEOLOGY
'3 D aKp6nJTa~
TaW · 8~UTip(f)P UUVa1TTftV Tars- a:rr01TEpaTCO(1'HTt TooP I] 8'€ (J'uva¢~ 8,' OfLOtOT'fITOS". OJlOLOTTJS" apa ~(1'TaL ntw rijs- V~ELfLEV'1S rri,E(J)S rrpoS" Til: TiA?] TijS- tl1rEpl Bpvp.evT]S".
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, " " , ", , pevrov, (I)(nrep eer Tl KeVTpov EtS T7]V jJ.H70T7]Ta UUVVEUOI/TroV. f] OE a1TorrepaTwan, t7reUTp€fj>ovua 1TaALv elr T~V aPX7JV Kat Tar 1TPOEA6ouuar E1Tavayovua ovvapELS, OpOLOT7]Ta Kal uvvVevcrUI Tn 8A11 TagEL 1TapfXETat. KaL OVTroS 0 (J'vprras 8UXKOcrpos ers fUTl Ota Tijr iV01TOWV TOOV 1Tp6JTrov ouvapeoor (Ka,,> Ota Tijr Ell Til pEUOT7]Tl CTul/oxijr KaL OLa Tijr TOU TfAOUS elr T~V apx~v TOOV rrpooooov trrtO"Tpofj>ijr. 149. ITav TO 7rAr,Oor TOOV BE[ooV Eva8oo" 1TE7rEpacrp.fvov EUTt KaTa apeO l1-0v. el yap EyyurriToo TOU Evor fUrl", OUK &v l1:rretpov tnrapxoL' ou , A.' • , , yap uVJl't'vEr TCf..... EVl TO a1TELpOV, al\l\a al\I\.OTptoV. el yap Kat TO 1TAij8or KaO' aUT'O dfj>{UTaTaL TOU Evor, T'O a1TElpOV 1TAij80r oij'Aov oor rravTEAoor ~P7]JlO" EKdvov' OLD Kat dovvarov Kat dopavfr. OUK apa a1TElpOV T'O TOO" OEQW 1TAijOOS. EVOEtOES apa KaL 1TE1TEpaU'fLfVov, Kat rraVT'OS aAAov 1TA7}6ovr /laAAov 1TE1TEpaupfVov' 1TaVTor yap aAAov 1TA7}Bour p.aAAOJl TEp EVL UVYYEVEr. El p.~V oliv ~ apxt, 1TAijBor, ~OEL T'O EYYUTEPOO Tijr apxijr TOU 1TOPPOOTEPOV raAAOV ELval 1TAij6oS' (0l1-ol0npOV yap TO EYYVTEpOV)' E1TEL £V Ef7TL T'O rrpOOTOV, TO EKe[vp f7uvarph rrAijBor ~TTOV 1TAij8oS' TOV 1Toppoorepov' TO a1TEtpOV OUX ~TTOV 1TAijOor, aAAa p.aAlUTa 1TAijOor. }I
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147. 2 Of MQW! 'Yap BCD 148. 5 (II aiYrii BCDQM2: ~Q.u'Tfi Mllit videtnr, ~au'T 'ijs ArgW 7 flEIIOVCTQ. M1QW : jL£"ovrrall HCM2, flb.. "Aovrrav DE 9 lI'tp! aV'TflII M 10 lI'aCTo." Q 13 ~II 'TV fltrrorr/'T! Q et in mg. M 'TWV fJ'VIIl'fVO"'TWI' M 14 ds] lI'pOS Q '7 OVllafltwv BCD I(al l1 ddidi W secutus 18 I(a[ MW: am . BCDQ 149. :12 OV" all . • , ulI'apxo! Ml (lnrapXE! M', suplascr. U'/fapxv MS), nOll utique ' " existet W: OVI( • • • inraPXfI BCDQ 24 1(,,1)' arn-o am. M'W 29 ;, am. B 'TO HCArg: T~ DEMQ 30 fTIIo. l fla."A"'oll MQ (sed' magis esse' W) 31 ~'T'TOII] minus est W
25
30
L. OF DIVINE HENADS, OR GODS
131
conjoined with the limiting terms of the primal. Now conjunction is effected through likeness (props. 29, 32). Therefore there will be likeness between the initial principles of the lower order and the last members of the higher. PROP. 148. Every divine order has all 11zterllal UIlt'1y
of thrujold
orig/n, from its highest, its mean, mzd its last term. For the highest term, having the most unitary potency of the three, communicates its unity to the entire order and unifies the whole from above while remaining independent of it (prop. 125). Secondly, the mean term, reaching out toward both the extremes, links the whole together with itself as mediator (prop. 132) j it transmits the bestowals of the first members of its order, draws upward the potentialities of the last, and implants in all a common character and mutual nexus-for in this sense also givers and receivers constitute a single co mplete order, in that they converge upon the mean term as on a centre. Thirdly, the limiting term produces a likeness and convergence in the whole order by reverting again upon its initial principle and carrying back to it the potencies which have emerged from it (prop. 146). Thus the entire rank is one through the unifying potency of its first terms, through the connective function of the mean term, and through the reversion of the end upon the initial principle of procession. PROP. 149. The entire manifold of dlV;'U 1zenads t's finite in number.
For if it stands nearest to the One (prop. ] 13), it cannot be infinite, since the infinite is not cognate with the One but alien from it: for if the manifold as such is already a departure from the One, it is plain that an infinite manifold is completely bereft of its influence (and for this reason bereft also of potency and activity). The manifold of gods is therefore not infinite, but marked by unity and limit; and this in a high er degree than any other, since of all manifolds it is nearest akin to the One. Were the first Principle a manifold, then each should be more manifold in proportion as it stood nearer to that Principle, likeness being proportionate to nearness; but since the Primal is One (prop. 5), a manifold which is conjoined with it will be less manifold than one more remote; and the infinite, far from being less manifold, is the extreme manifold.
THE ELEMENTS OF THEOLOGY
13 2
150. nav TO 1TPOi"(W tv raiS' (Je{al~ Ta~f.(],l Tra(]'ar tJ1r08fXf.UOal n:h TOU 1TapaYOVTM 8uvap.H'l au 1TE¢VKfVJ av&'£ OAWS' Ttl: Of.fJHpa 7raG"ar TlZs' nov TfpO auTC;)V, aAX' ;xft TWaS' (KEtva TooJl KGraOE£CTTfPWV
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oE 'YALKwUpOL roo,., fupLKwrfprov 1TEplArJ1rTLKW8vva}J.ELS'· aUK apa T~V EKflVWV aVvafLLv 01 oEvTfpav " ,t . ' , '\ ' ,/... " " , EXOVTE~ Tastll Kat pEptKWTEpav 1TEPt"l1 'Y OVTat. ECTTLV apa Ell TOlS' inTEpTfpOtS' d1TEPL>"l11TTOII Tt Kat d1nptyparpov TOlS' UrpEtp.Ellotr;. Kat yap a1TEtpOII €KaCTTOII TeOV OfLWII OVTWS' oiJn EaVTcp oiOElKTat &V 067"E TOlS' U1TEP aUTO 1TOA>"CP 1TponpOIl, aAAct TOlr; pE8' favTo 1Tiiufll' ~ O€ a1TEtpla KaTa T~V QUlluptV fll fKflVOlS" TO a1THp01J a1rEpt'Al11rTOV, oIr; tUTLII a1TEtpOV- OUI( apa 1Tauwv PETEXEt TeOIl oVllap.fwlI Ta KaTaOEEUTfpa, ~II tv favTolS' TlX KPElTTova rrpodA1]rpEV (~v yap ap tKElva 1TEplA1]1TTa TOlS' Of.VTEpOLr; I OOU1TEP O~ Ka~ alhoir; TCt OEUTEpa). oiJn ot,v rrauaS' ;XEt TavTa 'nh' EKElVOOV, ala TO IUptKOOTEpOJI' OUTE liS' (XH, TOil aUTOV EKELVOtr; EXf.L TporrOIl, 8t?L T~V arrElp[ap T~V EKE tva InTEprpEpHII Trov KaraOEf.UTfpWV 1TowvCTav. 151. !Iiiv TO 1TaTpLKOV fV Toir; BEalr; rrpwTovpyOV EUTl Kat EV Ta:ya6oD Tei~Et rrpoiUTapEVOV KaTa 1Tauar; T(lr; OdaS' OLaKOUPryUf.LS'. 7th- yap iJ1Tap~f.Lr; TroV Of.tJTEpaW Kat Tar; ovvfipEtr; bAaS' Kaf Tar; OVUlar; aUTO rrupaYEL KaTtz pEav appTfTOV u1TEpOXryv- OLO Kat 1TaTplKOV E1Tovopa(ETUt, T~V ~vwpiV1]1I Kat ayaOOf.Loij TOV EVOS' OUllaptv €p¢aivov Kat T~V iJ7TOUraTtK~V TroV OEVTEPWV alTlav. Kat KaO' EKaUT7]V TWV OEWV Ta~tV TO 1TarptKOV 1JYElTaL YfVOS', rrapayov a1>' faVTOV 1rt'ivTa Kat KOCT/-lOVV, rep aya8ep Te~ raypEVOV alla'\'0YOII. Kat 1TaTEpEr; 01 PEV OAtKOOnpol, oi O€ IlfplKoonpof, KaOarrEp Kat aural TWV OEWV ai TatElS' rep OAtKWTEPrp
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35
L. OF DIVINE HENADS, OR GODS
[33
PROP. 150. Any processl've term in tile dl'ville orders is incapable of recdving alii/It! potencies of ils producer, as are ucondary pri1uiples
in gmeral 0/ rereivillg all the potencies oj their priors; the prior principles possess certaill powers which transcend their inferiors and are illcompre/Utw"bie to subsequent grades of deity. For if the gods differ in their distinctive properties, the characters of the lower pre-subsist in the higher, whereas those of the higher and morc universal are not found in the lower; the superior deities implant in their products some of their own characters, but others they pre-embrace as transcendent attributes. For it has been shown (prop. (26) that the gods nearer to the One are more universal, whilst the more remote are more specific; and since the former have more comprehensive potencies than the latter, it follows that gods of secondary and morc specific rank will not comprehend the power of the primal. Thus in the higher gods there is something which for the lower is incomprehensible and uncircumscribed. It has in fact been shown (prop. 93 ) that each divine principle is in thi s sense infinite" not for itself, and still less for its priors, but for all its consequents. Now the divine infinitude is an infinitude of potency (prop. 86) j and the infinite is incomprehensible to those for whom it is infinite. Hence the inferior principles do not partici· pate all the potenci~s which are pre-embraced by the superior: otherwise the latter would be no less comprehensible to the secon daries than the secondaries to them. Thus the lower, being more specific, possess only certain of the potencies of the higher; and even these they possess in an altered fashion, because of the infinitude which causes the higher to overpass them. A
PROP. 151. All that is paterllal in the g9ds is ojprimal operation and. stands in the position oJ the Good at the llead of the several divine
ranks. For by itself it produces the substantive existence of the secondary principles, the totality of their powers, and their being, in virtue of a single unspeakable transcendence: whence indeed it is named I paternal', as manifesting th e unified and boniform potency of the One and the constitutive cause of all secondaries. In each order of gods the paternal kind is sovereign, producing from itself the whole and regulating it, as being analogous in station to the Good. Fathers differ in degree of universality, as do the divine aura rois }(tI,ra1iffCTrlpIJIS BCD 23 ra~ra '!'as) rau'Tas M, suprnscr. nl.s BCD; l}(f(liat M primitlls (in l}(f[lfl.H/s mutatum) QW 151. 26 alt. llf om. Q
24 l}(fiva
M~
THE ELEMENTS OF THEOLOGY
'34
;wi PEPlKWTEpp OW¢fpOVCTt, Karu. TCW rrys- air/as- AOYOV' oual at GAat rwv (hwp rrpoooot, TDa-aVTaL Kat at' nuv 7TaTEpwv Ola¢OpOn/TH. El yap tun Tl KarCt 1Tiiuav Tti,L" al/aXoyolI raya6iji, OEL TO rrarpu(ov EV rrclO'alS' Elvat, Kat rrpoi'f.vut &'1T0 rijS' 0[,/1
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5
nilll TO yHIVJ]TLKOV TrdV 8EWV Ka'f(t T~V d1TElp{av ,ijS' OdaS' 8vllaJ.lf.ooS' rrpof.tut, rrOAAa1TAWTta(OJl EaVTO Kat 8dl1Tal}TCtlV xwpovv, Kat 'TO ChfKAEI1TTOV fV ratS' TeOV OWTEPWV rrpo68olS' 152.
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Kpv¢£ar 7TEPIOXijS' rrpoayEtv ElS' a7royO·JI~UE.!S' TIvor i,a{pETf)V fUTIV ~ rijS' arrf.[pov TWII 8E&'W OVVapHIJS', 0" 1}v rravra YOVLP0:W ayaOwv 7rE1Ti\~pWTat rcL BEta, 7raVTo'l TOU 1TA~pOUS' ahA' dcp' EaUTOU 1TapaYOVTO~ Kant T~V tJ'rr£p1TA~PTJ 86vajilV; YfVJlT}nKij~ ouv OdiTT}TM (8lOV ~ Tij~ 8uvapfru~ E1TtKpaTEla, 1ToXAa7TAa~ 15 uui(ouu-a Tll~ reov yu'vruPEJ'ruv 8vvaji.Et'l Kat yov!pov~ d7Tfpya(O}lEJlT} Kat aVf.yEipovua 7TPO~ TO YEJlI'aV dAAa Kat Vg>tUTaVf.tV. ft yap EKaCTTOV Tij~ olKE{a~ ta'OTT}TO~, ~V Ex£t 7TPWTru~, Toi~ dAXot~ fltTa8[8ruut, 7TaV 8~7TOV TO yovtp.ov Kat TOl~ P.EO' €atrT'O 'T~V YOViflOV fv8!8ruut 7Tpoo80v Kat T~V a1Tup{av fVUKovi(fTaL T~V :l0 TWV oAruv apXEYOJlOV, dcp' ~~ 1TaCTa yfJlVT}TtK7] 1TpOijAOE 8vvafLt~J rch dfJI1'aou~ nov edruv 1rpo680v~ EtllP?]fJ.Evru~ dTToppEovcra. 153. JIav T'O TEAELOV El' TOI~ OEOl~ T~~ 8ELa~ EcrT( TE'AEtOT?]TO~ alTlOv. W~ yap &AAat nov dllTrull Eluill urr(JCTT&uEL~. aAAat TOOl' tITrEp- 15 OVCT[ruV, OVTru 8~ Kat TEA£(OT7]Tf.~ aAAaL P.f.1I at. TWV SEW II aVTWv KaTet T7]V iJTrap~LV, aAAat 8£ at reov dllTWV 8evTEpat flET' fKdlla~' Kat at Ji£"V aVTOT£AEt'l Kat 1TPWTOVPYO{, Ston Ka, T'O ayaOew EV EKdIlOI~ 7rPWTW~, a1 8f. KaTll JJUJettV EX OVuat TO TEAetOv. aAATf f'f.V O~V 8La. TaVTa ~ TWV OfWV TEAf.lOT1J~ Kat aAA?] Tooll EKO£OV- 30 flEV(JJJI. TO 8E Ell TOj~ OEoj~ 1TPWTW~ TfAEtOV OU }lOIlOIl TOt~ EKOfovflfVOt~ Tij~ TEAEIOT?]TOS' arnov, d'AXa Kat TOr~ OEOlS' aUToL~. Ei yap. TtAEtOV fKaUTOV, E1TtuTpa1TTat 1TPO~ T~I' o/KELav apxrJv. T'O 1T&UfJ~ Tij~ OE;a~ t1TtuTPOCP~~ alnol' TEAfULOUPYOV
?1
35 151. l Q.j l)AQ.! W (a:i om. Arg: Cr., l)Aa:I om. P o rt) 3"'" om. HCD 152. II 1rCPlOxi/s] ~mlflentJa (&> u1UpOXi/S 1) W fir H 13 ,ntl''Tos] oillc ibro Q &'\'i~,: [ M] , &'\''\'a. BC «,\,,\,' DQM2W I:, 115101' 8fO'TJ}'TorCD. li51o'TJ}'TOS B 17 o.,\,,\,& M 20 fNi5(i5WITI M primitus (dat W ) 153. 23 Ju-ri om. 1\1 1 :l8 tert . Nr;I! om. M primitus :l6 a.1w (om. edd. ) 29 tXOlllTI Q &A.AJ}] 0.A.,\,'.q M primitus 30- 31 8fOIlJl.fl'WI' BCD 35 'To il 'T"'I' 8fWI' -Yfl'IJIIJ UCD: 'Tc;", 8f ",I' 'Yfl'Ot MQW
om.
L. OF DIVINE HEN ADS, OR GODS
'35
orders themselves (prop. (36), in proportion to rheir causal efficacy j there are thus as many diverse fathers as there are entire processive orders of gods. For if in every order there is something analogous to the Good, the paternal must exist in all of them and each must proceed from a paternal unity. PROP. 152. Ailihal is generative in the gods proceeds in virtue of the
ilifinitude of divine potency. multiplying itself and penetrating all things, and manifesting especially the character of unfailing ptrpttu£ty in Ihe processive orders of secondary principles. For to increase the number of processive terms by drawing them from their secret embracement in their causes and advancing them to generation is surely the peculiar office of the gods' infinite potency, through which all divine principles are filled with fertile excellencies, each in its fulness giving rise to some further principle (prop. 25) in virtue of that superabundant potency (prop. 27). Thus the especial office of generative divinity is the governance of potency, a governance which mUltiplies and renders fertile the potencies of the generated and spurs them to beget or constitute still other existences. For if each principle communicates to the remaining terms its own distinctive character which it possesses primitively (prop. 97), then assuredly the fertile always implants in its consequents the succession of fertility, and so mirrors that Infinitude which is the primordial parent of the universe, whence proceeded all the generative potency (prop. 92) whose transcendent prerogative it is to diffuse the divine gifts in their unfailing succession. PROP. 153. All that is perfect in the gods is the cause of divine
perfection. For as existents and the principles superior to existence differ in their mode of substance, so also do the perfections proper to the gods themselves differ in nature from the secondary perfections of existents: the former are self-complete and of primal operation, because the gods are the primal possessors oC the Good (prop. 119), whereas the latter are perfect by participation. For this reason the perfection of the gods is distinct from that of things divinized. But the primal perfection which resides in the gods is the cause of being perfect not only to things divinized, but also to the gods themselves. For if every principle, in so far as it is perfect, is reverted upon its proper origin (prop. 3r), then the cause of all the divine reversion has the office of making perfect the order of gods.
THE ELEMENTS OF THEOLOGY 164. ITav TO ~pOVP7JTlKOV ~v TOtS' OEO'S' EKUCTTOV EV Tn OlKE{.~Bo~ 7rpoayEl T~V Troft}l7'lV, T'O 8'f. EIIOft8OO~ 7rap€XETal Ta~ TOOV 6vTmv 7rpoo80V~ ' Kat T'O fLf.V EI801TOIOIl €un, TO 8f OVUL07rOtOV, oUV 15 TaUTa 8tfCTTTJKfV d>.Xf,Amv, TO TE fl8oS' Kat. T'O 6v, TaVTn TOU 8TJlf.toUPYlKOU TO 7raTplKOV 8teUTTJKEV, EUTt 8e TL tv TO d8o~, OAt1(WnpOV apa Kat alnwTfpov ( /Jv,) TO 7raTptKOV EUTtV €TrEKElVa TaU 81JJ.LWVPYlKOV yivov~, ro~ TO ~II TOU d8ov'i", 158. IIiill TO dvaymyov alnOJ' tV TOts- BEOtS' Kat TOU Ka~ap- 20 nKOU 8la¢fpH Kat TOOV f.7rHITpE7rnKOOv YfVWV. OTt jlfV yap flvaL 8Et Ka£ Tofho 7rpWTmS' EV f.KdvotS' o~>"ov, E1TElO~ TOOV Oi\WII dyaBOOv f.KEl Tel alna mxvra 7rpOVCP€UTT}KEV. aAAa TOU j1Ev KaBapnKov 7rpOV7raPXH, 8lon T'O fLf.V d7rOAVEt Taw XHPOVrJJ/I, TOVTO o'f. UUVa1fTEt TOlS' KpeiTToUL' TO£) 8'f. f1flUTPf7r- l5 TLKOV j1fPIKWTfpav EXEl Tli~lV, 8Lon 1Tall TO E1ftUTPf.CPOV 1j 1Tp0S' EavT'O f7rtaTPfCPU 1j 7rpOS' TO KP€ITTOV, TaU 8'f. dvaywyov TO fVf.pY1JJ.la KUTa T~V 1fPOS' TO KPEtTTOJl t1ftUTPOCP'W xapaKT1Jp[(eTat, wS' dS' TO avw Kat TO BilOTEPOV ayov TO E1ftuTpecj>Oj1evov. 159. lIaua Tt:£~lS' Bf.ooV fK TOOV 1rPWT(VV f.(n'v apxwlI, 1Tf.paToS' 30 Kat a1rElplaS" aAA' ry ft€V 1fPOS' TryS' TOU 1ff.paTOS' aiTiaS' ftfiAAOV, ry 8f. 7rp'OS' Tij~ a1rf.tptar. 1Taua ftf.v yap t~ afl¢OTf.pWV 7rPOElUl, 8ton TWV 1TPWTCUV alTirol! at j1fTa8ouf.lS' 8L~KOV(]'t 8La rrallTwv TWV 8WTfPWJI, a>"A'
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L. OF DIVINE HENADS, OR GODS
141
(prop. 97). But at some points Limit is dominant in the mixture, at others Infinity: accordingly there results one group of a deter· minative character, that in which the influence of Limit prevails; and another characterized by infinitude, in which the element of Infinity preponderates. All divine intelligence is perfect and has the character if unity / it is the primal Intelligence, and produces the others from its own being. For if it is divine, it is filled with divine henads (prop. (29) and has the character of unity; and if this is so, it is also perfect, being full of the divine goodness (prop. 133). But if it has these properties, it is also primal, as being united with the gods: for the highest intelligence is divinized intelligence (prop. 112). And being the primal Intelligence, it bestows by its own act substantiality upon the rest: for all that has secondary existence derives its substance from a principle which exists primitively (prop. I~. PROP. 160.
161. All the true Being which is attached to the gods is a dlvz"ne Intelligible, and unparll'cipated.
PROP.
For since true Being is, as has been shown (prop. 138), the first of the principles which participate divine unification, and since it makes the content of the Intelligence (for the Intelligence too is an existent, because filled with Being), it surely results that true Being is a divine Intelligible-divine as being divinized, intelligible as the principle which gives content to the Intelligence and is p"articipated by it. And while the Intelligence is an existent because of primal Being, this primal Being is itself separate from the Intelligence, because Intelligence is posterior to Being (prop. 101). Again, unparticipated terms subsist prior to the participated (prop. 23): so that prior to the Being which is consubstantial with the Intelligence there must be a form of Being which exists in itself and beyond participation. For true Being is intelligibl~ not as co-ordinate with the Intelligence, but as perfecting it without loss of transcendence, in that it communicates to the Intelligence the gift of being and fills it with a truly existent essence. 162. All those henads which illuminate true Being are secnt and intelligible: secret as conjoined with lhe One, intelligible as participated by Being. For all the gods are named from the principles which are attached to them, because their diverse natures, otherwise unknowable, may be known from these dependent principles: all deity is in itself PROP.
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M. OF INTELLIGENCES
145
are intra-mundane in the sense that they give fulfilment to the entire world-order, and that they render certain visible bodies divine. For any such body is divine not because of Soul, which is not primally divine, nor because of Intelligence- for not even the Intelligence is identical with the One-but while it owes to Soul its life and its power of self· movement, and to Intelligence its perpetual freedom from variation and the perfection of its ordered motion, it is divine not through these things but because it is unified (prop. 129); and ~ if it has a providential office, this character is due to the same cause (prop. 120). M. OF INTELLIGENCES.
There is both unparticipated and participated intelligence.; and the latter is participated either by supra-mundane or by intramundane souls.
PROP. 166.
For of the whole number of intelligences the unparticipated is sovereign, having primal existence (props. 23, 24). And of the participated intelligences some irradiate the supra-mundane and unparticipated soul, others the intra-mundane. For the intramundane class cannot proceed without mediation from the unparticipated Intelligence, since all procession is through like terms (prop. 29), and a class which is independent of the world-order bears more likeness to the unparticipated than one which is locally distributed. Nor, again, is the supra-mundane class the only one: but there must be intra-mundane intelligences, first, because there are intra-mundane gods (prop. 165) ; secondly, because the world-order itself is possessed of intelligence as well as of soul; third, because intra-mundane souls must participate supra-mundane intelligences through the mediation of intelligences which are intra-mundane (prop. 1°9)-
Every intelligwce has intuitive llnowledge 0/ itself: but the primal Intelligence llnows itself only, and intelligence and its object are here numerically one; whereas each subsequent intelligence knows simultaneously itself and its priors, so that its object is I';' part itself but in part its source.
PROP. 167.
For any intelligence must know either itself or that which is above it or that which is consequent upon it. If the last be true, this will mean that intelligence reverts upon its inferior. And even so it will not know the object itself, upon which it has reverted, since it is not within the object but is extraneous to it; it can know only the impress produced upon it by the obiect. For it knows its own, not what is alien; its affects, not their extraneous source. S2G5
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M. OF INTELLIGENCES
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Suppose next that it knows what is above it. If it know this through knowing itself, it will have simultaneous knowledge of the two; but if it know the higher only, it will be an intelligence ignorant of itself. There is also the general consideration, that if it know its prior it must know that this prior is a cause, and must know the effects whereof it is a cause: for if it know not these effects, its ignorance of them will involve ignorance of their cause, which produces them in virtue of its being (prop. 18). But if it know what its prior constitutes or causes, it will know itself, since it is constituted thence. Thus if it know its prior it will necessarily know itself also .. If, then, there is an intelligible Intelligence, in knowing itself, being intelligible, it knows the intelligible which is its own being j whilst each subsequent intelligence knows simultaneously the intelligible which is its own content and the prior intelligible. There is thus an intelligible in the Intelligence and an intelligence in the Intelligible j but the higher Intelligence is identical with its object, whereas the lower is identical with its own content but not with the prior Intelligible- for the unconditioned Intelligible is distinct (rom the intelligible in the knower.
Every intelligettce in the act of intellection knows that it knows,' the cognitive intelligence is Itot distinct from that which is conscious of the cognitive act.
PROP. 168.
For if it is an intelligence in action and knows itself as indistinguishable from its object (prop. 167), it is aware of itself and sees itself. Further, seeing itself in the act of knowing and knowing itself in the act of seeing, it is aware of itself as an active intelligence: and being aware of this, it knows not merely what it knows but also tltat it knows. Thus it is simultaneously aware of th e thing known, of itself as the knower, and of itself as the object of its own intellective ac t.
Every intelligence has its exisleflce, ils p otency and ils activity in eternity.
PROP. 169.
For if it knows itself, and intelligence and its object are identical (prop. 167), then also the intellective act is identical with the intellectual subject and the intelligible object. For being inter. mediate between the knower and the known, if these are identical, the intellective act will na turally be identical with both. Now it is plain that the existence of intelligence is eternal, since it is a simultaneous whole (prop. 52). So also is the intellective act,
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197. I alt. /Ca.l om. M 2 ')'VWO""IS wr (U (ws ')'VWO""IS edd. ) 8 fO""-rlv om. lICD 12 /Co.2 o,uQiI/C~l XfIlPIS BCDQ\\': /c. xCoIpls /c. tS,u.oil M 01 MQW: ')'&.pBCD 13 ii,ufpfIMQW: ii,ufpfiBCDdett. If; tl,),"p,u1}W (am. dett., edd., uncle proxime ou ')'&.p Cr. Taylorum secutus) 16 1i &(wr BCD. Ii(CoIor Q: (Colfir MW (/Cal (Coliis 0 edcl.) 18 &1'060""105 [M ]QW: lfvolJs BCDMi alt. 1i om. M I9-l0 dul" ti'\ucpwfis] fiA.!/CPI"fIS f l"al Q 198. l.:; ')'&.p om . M Xp&VQIJ ,utTiXfl M QW : Xp6",.,., ,unPEITal BCD ,u.ITPQIJ lea, OpOIJ MW (}-ler. /C. C>p. Xp6voIJ ArgCr.)! /Cal ,u.hpQIJ /Ca.! C>PQIJ BCQ, 1(0;1 0POIJ D l7 &v&."},/C?1 XP1}O""ETo;l M 2Q prim. /Ca.l om. M 30 1i"l'I"HPQS Q 33 1/"OITJo""fl Q In c. 198 fin. desinunt BCE: in D excipit man liS recentior (d), cuills lectiones nonnisi rarius adhibui utpote ex M depromptas
30
N. OF SOULS Every soul is a vital and cognitive substance, a substantial and cognitive principle of life, and a prt"nciple of know.'edge as being a substance and a lije-principlc and all these characters coexist in it, the substantial, the vital and the cognitive, all in all and each
PROP. 197.
J'
several~v.
For if it is intermediate between the indivisible Forms and those which are divided in association with a body (prop. I90\ it is neither indivisible in the same sense as all the intellectual kinds nor divided in the same sense as those assimilated to body. Accordingly whereas the substantial, vital, and cognitive principles are in corporeal things disjoined one from another, in souls they exist as a unity, without division and without body; all are together because soul is immaterial (prop. 186) and has no parts. And again whereas in the intellectual kinds all exist as a unity (prop. 176), in sou ls they are distinguished and divided. Thus all exist both together and severally. But if all are together in one being devoid of parts, they interpenetrate one another ; and if they exist severally, they are on the other hand distinct and unconfused: so that each exists by itself, yet all in all. For in the substance of soul life and knowledge are implicit: otherwise not every soul will know itself, inasmuch as a lifeless substance is in itself bereft of knowledge. And in its life are implicit substance and knowledge: for a non-substantial1ife and one devoid of knowledge are proper only to lives involved in Matter, which cannot know themselves and are not pure substances. F inally, a knowledge without ?ubstance or life. is non-existent: for all knowledge implies a living knower which is in itself possessed of substance.
All that participates time but has perpetuity is measured by periods.
PROP. 198.
of movement
For because it participates time, its movement has the character of measure and finitude (prop. 54) and its path is determined by a numerical principle; and because it moves perpetually, with a perpetuity not eternal but temporal, it must move in periods. For movement is a change from one set of conditions to another; and the sum of things is finite both in number and in magnitude; and the sum being finite , it is not possible that change should proceed in an infinite straight line, neither can anything perpetually in motion pass through a finite number of changes. Therefore what moves perpetually will return to its starting-point, so as to constitute a period.
THE ELEMENTS OF THEOLOGY
'74
199. rr8,a-a tVXf] tYKOU/lLOS 1rfpt68otS XpTjTat Tij,; ollCdas (wijs KaL arroKaTaUTaCTf(rtv.
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30
35
N. OF SOULS
'75
Every infra-mundane soul has in its proper life periods and cyclic reinstatements.
PROP. 199.
For if it is measured by time and has a transitive activity (prop. 191), and movement is its distinctive character (prop. 20). and all that moves and participates time, if it be perpetual, moves in periods and periodically return s in a circle and is restored to its starting·point (prop. 198), then it is evident that every intra-mundane soul, having movement and exercising a temporal activity, will have a periodic motion, and also cyclic reinstatements (since in the case of things perpetual every period ends in a reinstatement of the original condition).
PROP. 200. Every psychic period is measured by time~' but while the periods of the other souls are measured by some particular time, that oj the first soul measured by time has the whole of time jor measure.
For if all movements involve an earlier and a later, then periodic movements do so; hence they participate time, and time is the measure of all psychic periods (prop. 54). If all souls had the same period and traversed the same course, all would occupy the same time; but if their reinstatements do not coincide, they vary also in the periodic times which bring about the reinstatements. Now it is evident that the soul with which temporal measurement begins has the whole of time for measure. For if time is the measure of all movement (prop. So), the first mobile principle will participate the whole of time and be measured by time in its entirety, since if the sum total of time do not measure its primal partici pant it cannot as a whole measure any other. And that all other souls are measured by certain measures less universal than the whole of time is apparent from the above. For if they are less universal than the soul which primitively participates time, it follows that they cannot make their periods coextensive with time in its entirety: their many cyclic reinstatements will be parts of the single period or reinstatement wherein that soul is reinstated which is the primal participant of tirne. For the more specific participation is proper to the lesser potency, the more universal to the greater. Thus the other souls lack the capacity to receive the whole of the temporal measure within the limits of a single life, since they have been allotted a station subordinate to that of the soul with which ternporal measurement begins.
THE ELEMENTS OF THEOLOGY
'1 6
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avaYKt] 7TtXUTlS J-lEplKijS tVX1]S 0X~flaTl TOVTOJI fLval TOV i\6yov rrpos TO tJXTJp.a TryS bA1]S, OS EUTlV avrijs 1TpOS EKdv1Jv. d"AACt fL~V f] 8£avofL~ lcara. ¢VCTLV- ra. yap 1TPWTOOS fl.€TEXOVra aVTOcpvruS (J"vvij1TTaL TOtS' fLETfXOfLEvotS. El oli" WS' 1] BELa 7TPOS T'O OE'iOll ., '" , , ,.. ,. (J"(J)p.a, OUTCOS" ." fH:pLKT) rrpos TO pEplKOV, aUTcp rCf fLva, fLETEXO/tEV1]S €KaTEpas, Kat TO apxijs aA7]8es, bn Kat Til 0xr,p.aTa TatS tuxalS TOil aUTOII €XH rrpos aXX1]Xa XOYOII. ~ ~I,' .). / '/ , , '" 206. IIaua ."uXTJ IU.pLK'1 KaTLEllaL TE €L~ YEI/EeTLI/ E1T a7r€lpOV Kat aVdl/aL OUl/aTaL arro YEI/EUEOOS' Els TO Ov. El yap rrOTE pEII lm:Tat OEOlS, 1TOTE oE u:rr01rL1TTEL TTjS 1TPO~ TO OEtOIl allCtTaUECtlS', 1I0V T€ Kat avoraS p..ETEXEL, oTjXov o~ 3TL 1Tapa. J1-f.pO~ gil TE Til YEVECTEt YLVETaL Kat ~V TOtS eEOt~ €erTlv. 1" , (' >I .,. , , / ""\,, OvuE yap TOil a1TElpOV overa XPOVOV Ell uCtlJ1-a(TLV fVUAO,S' E1TELTa lrEpoII TowvrOIl XPOIIOII €UTat Ell TOLS' OEOLS', ouaE) TOil arrELpOII O~(7a XPOIIOV Ell TOL~ OfOLS' auO,S' aXOV TOil ECPE~ijS' Xp6voll ferTaL EV TOtS UWJ1-aerL' TO yap apX~1I XPOVL/(~V P1] EXOV ouae TEXWT~V 1T'OTE ggfl, Kat TO p..TJOEJ1-Lav EXOV TEAEVT~II avaYK1] fLYJOE apXT]V fXELV. AEL1TETat apa 7Tfpl6aour ~KaerT1]V 7TotELerOat avooooll TE f:K Tij~ YEIli.erEw~ Kat TW" Eis YEVEUlI! Ka068wv, Kat ToiJro I1rrauerTov
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21 TO li7Tf1POII M primitus 22 011.011 om. Q 24- 5 a.PX1!1I TOTf (XElII 27 an Toil a.7rE{POll XprJIIOll? 29 TetVO''17etl Q 7ra8ot Q 1'EIIOfl.fIlOIlM 207. 30 TIaO'7jt QW: 7jS M (unde T17s 0, rraO'7js Tiis Port.), etO'7jS M' (ct. ad c. ;.104, 1. 10)
explevi
Q
N. OF SOULS
'S,
of the entire series. Therefore every divine soul is sovereign over many souls which are perpetually in the divine company, and over yet more which at certain times are admitted to that station. PROP. 205. Every particular soul bears to the divine soul under whic!t it is ranked in respect of its being the same relation as its vehicle bears to the vehicle of that divt"ne soul.
For if the apportionment of vehicles to the several classes of souls be determined by their nature, the vehicle of every particular soul must bear that relation to the vehicle of a universal soul which the particular soul itself itself bears to the universal. But the apportionment must be so determined, since direct participants aTe conjoined by their very nature with the principles they participate (prop. 63). If, then, the particular soul is to the particular body as the divine soul to the divine body, each soul being participated in virtue of its very existence, the proposition we have enunciated is also true, namely that the vehicles bear the same mutual relation as the souls. PROP. 206. Every particular soul can descend into temporal process
and ascend from process to Being an infinite number of times.
For if at certain times it is in the company of gods and at others falls away from its upward tension towards the divine, and if it participates both intelligence and unintelligence (prop. 202), it is plain that by turns it comes-to-be in the world of process and has true Being among the gods. For it cannot (have been for an infinite time in material bodies and thereafter pass a second infinite time among the gods, neither can it) have spent an infinite time among the gods and again be embodied for the whole time thereafter, since that which has no temporal beginning will never have an end, and what has no end cannot have had a beginning. It remains, then, that each soul has a periodic alternation of ascents out of process and descents into process, and that this movement is unceasing by reason of the infinitude of time. Therefore each particular soul can descend and ascend an infinite number of times, and this shall never cease to befall every such soul. PROP. 207. The veh£de of every particular soul has been created by an unmoved cause.
For if it be perpetually and congenitally attached to the soul which uses it, being invariable in respect of its existence it must have received its being from an unmoved cause, since all that arises from mobile causes is variable in its existence (prop. 76). But
THE ELEMENTS OF THEOLOGY
EXEt (J'wpa, TO 1TPWT(i)~ aUTij~ fL€TEXOV- cZUTE Kat ;, f'€PtK~ tvX~' Kat TO alnov dpa TaU 0X~fLaTOS' aUTryr aK[VTjTOV fUTL, Kat aLa rOUTO vTrepKoufltOV. 208 . .IIciu1]r fLf.ptKijr tuxr;vij I;X~/lara plp.EiraL TaS (roas TOW Xpoo}JEVroV o/vXOOV, Kal UVYKLVEiTat KtVovtLEllatS aUTalS 1TallTaxov' Kat TOOII 25 /lEII TIts- VO~UEtS d1THKov[(EraL Tair ~avTrull 1TEplq;opa'ir, rooll 8E Tll:sa1T01TTwuHr Taj's
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8E Tar
Ka8apuf.lS'
ralr Elr TO aUAOV 1TEptaYf.iJyaiS'. 8L6n yap aUT~ Hf ElvaL Tar o/vxar (Wo1TOtEiraL 1Tap' avrf.iJV KaL tun uUJlq>vTj ~KE{valr, 1Tallro{f.iJr uvp}lETa{3aAAEl Tair fKEIVf.iJV £vEpYE{atr Kal uvvE1TEraL 30 1TavTY, 1Ta8atllop.Evalr TE uvp.1TaUXEl Ka; KEKa()apjLEVattEjLElla TEAEI6T1jTOS" 'lTav yap nAEwvraL TTjr olKElar OAOrTJTOr TVXOV. 207. 3 v·n pKf(p.oOV Q 208. 8 ,.4E'f'al3a.Jr..Jr..H leal QW: p.fTal3aJr..Jr..u' 7"" M (unde p.l'fal3dJr..Jr..fIV 7"&: d0 2 Port" p.fTa.fja.Jr..Jr..flV Cr 2, ) 1I"dJl'T"a] 1I"al'7"71 Q primitus 1 J 4PX7I')'1leais Q I] 7"0 rap ~1lJ.lpoup.n·ov M : 8,lJ.IPOVP.fVOV '}'o.p Q 14 leaT' ouufav Q 209. 16- 17 1fpOU9£U€1 X'7"c.lVCoIV Q dctt.: 1I"pDf19fls XITOVCoIV (sic) M, am. v.' 17 uv(va)V"l'f7"al scripsi collato 1, 32 infra et Tk. PI, p. 192 : a'lJllal'fTat MW: ulJlld1f7"fTal Q 20 aJr..OoyOIJS QW: aJr..o"CoIs M a1f0l7lefValTj.lfll71 (sic) M 21 1I"fPlf/3dJr..Jr..fTO MQ ( nplf/3&.Jr..Jr..fTOV Port" 1I"fPlf/Jo.Jr..f7"O Cr, ) II Ko,9"p4 ••• 24 tIlJp.tpv7j om. M, suppl. M4 (leo.9o.pa •. • OX~p.o.7"a am. 0 eqd. ) 23 xpflaJl
N. OF SOULS every soul has a perpetual body which participates it directly (prop. I96). Accordingly the particular soul has such a body. Therefore the cause of its vehicle is unmoved, and for that reason supra-mundane. PROP. 208. The vehicle of every particular soul is immaterial, indis-
cerptible in respect of its existence, and impassible.
For if it proceeds from an immobile act of creation (prop. 207) and is perpetual (prop. 196), it has an immaterial and impassible being. For all things capable of being acted upon in respect of their existence are both mutable and material (prop. 80), and since their states vary they are attached to mobile causes (prop. 76): hence it is that they admit all manner of change, sharing in the movement of their originative principles. But again, it is clearly indiscerptible. For if anything be discerpted it perishes in that respect in which it is discerpted, since it loses its integrity and continuity. If, therefore, the vehicle is invariable in respect of its existence and impassible, it must be indiscerptible. PROP. 209. The vehicle ofevery particular soul descends by the addition
of Vestures increasingly material~' a.nd ascends in company with the soul through divestment of all that is material and recovery of its proper form, after the analogy of lhe soul wluch makes use of it : for the soul descends by the acquisition of irrational principles of life; and ascends by PUtlitlg oj] all those faculties tetld;'tg to temporal process with whidt it was invested in its descent, and becoming clean and bare of alL such faculties as serve the uses of the process. For the congenital vehicles imitate the lives of the souls which use them, and move everywhere with their movements: the intellectual activity of certain souls they reRect by circular revolutions, the declension of others by a subsidence into process, the purgation of yet others by a conversion towards the immaterial. For because in virtue of the very existence of the souls these vehicles are animated by them and are congenital to them (prop. 196), they undergo all manner of changes in sympathy with the souls' activities and accompany them everywhere: when the souls suffer passion, they suffer with them; when they have been purified, they are restored with them ; when they are led upwards, they rise with them, craving their own perfection-for all things are perfected when they attain to thei r proper integrity. QW: 1rOpdClV M4 26 411"fllCovf(oV'TClI M ,8-9 -iClir ~uXClir M primitus 29 a u,uqltlij Q: aVWPV1]S MW 30 1rClV'TO[Col/l M (1"up.p.erClfjdJ...lI.fI MQ, transmutantur W (uup.fjdll.lI.u edd.) 33 i.pdp.fVCl QW: Itpdp.fvClI M
THE
ELE~ENTS
OF THEOLOGY
IIa" tuxij)
210. tXTJfLa (TUP.¢UES' Kat uxiipa TO airro dE, Kat fLEye(}or; EXEL, fLeL&OIl Sf. Kat fAaTTOV oparal Kat aVOfLDlO-" CTXTJPOII
J,
8t'
eL yap TO "XTJILa
1Tpou8€CTELS' Kat dcpaLpEUElS' • . alTta.;; aKtVr7TOV Trw QuaIa" fXEL, 8fjXov 8~ OTt Kat Kat TO PE"/EBoS' aUTf'P 'Trapa Try') alTta) d¢ropLu"Ta" 5 aXAWV (J'W}UiTO)IJ
Kat fUTtV dfJ-ETfi{3l\TJTOV Kat dVE~aAAaKTOV EKaTEpov.
itAAOTE aA-ADLOI! lj>avni(ETat Kat J1Ei(ov Kat EAaTTOV.
apa
uooj1.ara
arro
roo" VALKruv
aAAa
p.~"
8L' I1AAa
CTTOlXe[WV 1rpOCTTleEfLEVa Kat
auO,S'
' d. ~ , ~." '1" ' '!I'" I 1" tf. ' a'f"atpOuflEva TOtOllvE 7J TOtQvuE Kat TO(fOvv€ 7J TOCTQvvE yatvETaL.
211. IIaua "l€ptK~ tux~ Kanovua elr; yiVHT!V oA1] KaTE/(n, au TO p.Ep airrijS' dvw fLfVEL, TO Sf KaTHulv. el yap TL fLEvol rry) tuX?) Ell nfi VOTJTP, ~ apETa{3aToos V01}CTfL
IO
Kat
dEl1j
fLf.Taf3anKoo~. dAA'
fl
p.Ev ap.fTaf3aT{J)~, Vov~ go-rat Kat
OU
P.EpO~ tvxij~, Kat gerrat .fJ tVX7J 1TpoerfXru~ VOU P.fTExovera· Tovro 8E a8VvaTOV. fl 8E pfTa{3aTtKru~, fK TOU aEl VOOVVTO~ ~a; 15 ... . ouerla , , "ferTaL. al\l\ ',\,\' a'8'vvaTOV' TaVTa ... . yap , FHa ( rou-) 1TOTf, VOOUVTO~
fl8iL 8La¢epfL, cO~ 8iofLKTaL, rrpo~ ref Kat ~T01TOV flvaL TO Tij~ tuxij~ aKpOTaTOV, aft TEAEtOV tJv, p.~ KpaTflV Trull aAA{J)lI 8vvapfWV KaKf[lIa~ T€Ae£a~ 1T~Lfill. KaTfLerLll.
rriiera lipa tvx~ (pfPLK7J
OA1])
210. 9 r, TOUOll8t MQW (om. edd.) 12 IA-bltt Q 15-16 /Cal rOT~ voo~v:os Q\V: 211. 10 1fVX~ IA-tPt/C~ Q om. M (suppl. M4): Toli add. T. Taylor '7 ttot'! Q: ,h, MW Tep ex corr. Q: ,..0 M, Q primitus /Cat am. Q 19 /Ca/Ctlvas TtAtl,tS coni. Port.: /Ca/Ct:iva TfAfit;l. MQW 19-20 o/vx-l) (p.t:PI/C-I) 1$A71) scripsi (J.upl/Ch o/ttx~ oh'rj Cr.) , anima partialis tota W: o/ttxfl M: Tj o/vxfl Q Subscriptionem TfAOS no.;v UlCi ICfq>IlAa.1r.JV TWV rtpl 6fiOAO-YIllS 1rPOXAOV praebet M
20
N. OF SOULS PROP. 210. Every congenital psychic vehicle keeps the same shape and
size perpetually, but is seen as greater or smaller and in varying shapes by reason of the addition or removal oj other bodies.
For if it has its being from an unmoved cause (prop. 207), it is plain that both its shape and its size are determined for it by its cause, and both are immutable and invariable. Yet its appearances at different times are diverse, and it seems now greater, now smaller. Therefore it is hy reason of other bodies, which are added to it from the material elements and again removed (prop. 209), that it appears of such and such a shape and magnitude. PROP. 211. Every particular soul, when it descends into temporal process, descends entire: there is not a part of it which remains above and a part which descends.
For suppose that some part of the soul remains in the intelligible. It will exercise perpetual intellection, either without transition from object to object or transiti'vely. But if without transition, it will be an intelligence and not a fragment of a soul, and the soul in question will be one which directly participates an intelligence j and this is impossible (prop. 202). And if transitively, the part which has perpetual intellection and that which has intermittent intellection will be one substance. But this is impossible, for they differ in kind, as has been shown (prop. r84); and it is, moreover, unaccountable that the highest part of the soul, if it be perpetually perfect, does not master the other faculties and render them als.o perfect. Therefore every particular soul descends entire.
COMMENTARY };TOIXEIfl};I}; @EOAOTIKH: the term UTO'X.tWU (' ABC', elementary handbook ') seems to occur first in Epicurus, who called his Letter to .Ilerodotus l7rtTOP.7} Kat U'TOlX({Wo"l~ TWV oAwv &~wv (Ep. I. 37), and also composed a work with the title .6.W8£Ka. lTOlXHW(Tf:ts: (Diog. Laert. X. 44). Cr. also the 'He,,", };TO'X.tWU attributed to the Stoic Eudromus (ibid. VII. 39), the M£T£WPO.\OytK~ ~TOtXdwo"t~ of Poseidon ius, and the (probably imaginary) @£oAo)'tI
Tz'".
A. OJ the One and the Many' (props. 1-6). The order of exposition of the Elements of Theology is an order of progression from the simpler to the more complex. Proclus begins, therefore, with the bare opposition of the One and the Many as elements in the world of experience, an opposition which had been 1 Similarly OfoAO')'ill appears as the last of the six parts into which Cleanthes lIivided philosophy, the others being Dialectic, Rhdoric, Ethics, Politics, Physics (Sloic. Vel. Fragm. 1. 482 ). Plutarch dtj. orac. 2 0"11JI1l1"" in·opi(1.JI ofo .. · ~Al1" 4)1AoO"04l(o.s, OO"1rfP aVoros IICdA",. -rEAos IxoolTT/s is often quoted 3S an anticipatiou of the medieval doctrine that philosophy is andlla fidei; but here agai n Odp.6'oy: between them must come a class of things which are at once l4>f.T!J. and i¢d.p.£va, i.e. contain their good within their own nature-otherwise the gap between desire and its object, or between the world and God, can never be bridged. This intermediate class includes the whole range of spiritual reality, as is made clear by a passage in Til. Fl. : VO~ p.w yap Ka'TG. fd()({t", VroX-Y, oE Ka'T' f.AAap..ptv, 'TO oE ?rav 'Toin-o KU'Ta. 'Tr,v 1T"por; 'TO ()f.tOV ojJ.oto'T7}'TQ QVTaPKf.. xli. The cannexion between self-knowledge and separability appears already in Arist. de an. 4jo b 24 d O( ,; TtVt In]' .EfTTtV (VavTtOv
> ' tawo il'wv (ap. Stob. Eel. 1. 21. 8 [18 HJ). Each member of the series evolves from, or is generated by, the preceding members, and the series as a whole is thus generated by the unit or ' monad' which is its first member. \Ve may either start from this monad and trace the emergence of the series from it (7rP07rOOUTP.OIi), or follow the series in the reverse direction until it ends in the monad (&va7ro8t(TJLO~): in the former case we move from cause to effect, in the latter from effect to cause. Such a series furnishes the simplest type of one-sided causal relation: hence its significance for the Neoplatonist. PL, as usual, transfers the relation from the order of thought to the order of reality: 7rP07rOOUTJLOS is equated with 7rpOOOOIi (1. 10), avu7TOOtQ'"JLOS with (1nC1Tpo o.\ov TOV cn.J'vyov aimj'i (£i.p,wv) ;) 7rpOs O:7TelQ'"a'> looTt Tas O(WV OtUKOO'P01}Q'"H'> n:iyaOov. 5. &~O Ka.l t'(a. aElpa Ka.t t'(a. n£~'s: sc. EC1T{: po{u is predicative. Both Q'"£tpO. (a term derived ultimately, via Orphism, from Homer ®, J
lulio duplex.
2-2
I retain the MS. reading.
COMMENTARY
20
9
19- 20) and TU.~ti here refer to transverse series or strata of reality: for the vertical series, consisting of a single principle repeated at different levels of reality, develops not from a monad but from a henad. Brehier says that unpa in Pro refers properly to the transverse, 'Ta~t" to the vertical series: but in the El. Th., at any rate, both terms are used indifferently for either type. 10. 11'pOoSOI'. Pro in Farm. 746. Ioff. says that 7rpOo8o.. is properly applied only to vertical derivation, im6{3a.(J'IVUHptYWUQl SWa.PO£110 (II. 322. 3I); and each Form is a OVYQpo,,> lUa (II. 254. I). A remarkable passage in Plato's Sophistes already points in this direction (247 E T[()f.poULYap OPOY TO. OY'TU W'> (TTtI' OUK &'\).,0 Tt 7r'\'';W SwapoLIO, cr. 248 B ff.); and when the Forms came to be regarded as "the thoughts of a divine thinker and identified with the content of yoil,> (see prop. 167 n.), they naturally tended to lose their purely paradeigmati~ character and become forces. l The influence of the later Stoa, with its seminal .\OYOL conceived as 8vva""£L~ YOVtfLOL,2 must also be taken into account: these creative forces in Nature became for Neoplatonism the intermediaries between the Forms and the material world, and as Pro says (in Farm. 908. 36), I it would be strange if the .\6yot had creative force, yet the intelligible Forms were deprived of efficient causality.' For the Prodine conception of the Forms as at once paradeigmatic and creative cf. in Farm. 841. 26 if. TO. O( (hLa £to." 7fapaSctY/LaTa ((TTtV o/Loil Kal 87}/LtOVPYLKO, TWV o/LOtW/La..TWY· OU yo.p TOL'> K7}po7r.\aUTtKoL, &''\X (X€t opa(TT~ptoY T~Y olx!"{ay Kat &.rj>op.otW-
'TtKY]V 7fPo,> aUra. TWY 8£lJ'T£pwy ovya/ttY. See also props. 78- 9 n.---:-For superfluity of Swap.L'> as the direct cause of creation cf. Plot. 11. ISO. IS alTL~ ovyap.f.w,> G.7r'\iTOU: de myst. 232. 12 T] 7rf.ptOV(TLa rli'> 8vvap£w,>: Sallust. 8. I3 8uva/Lu,> YOyLP.OV,>: Syrian. in Metaph. 187.6 TO. 8~ (hLo.
7raY'Ta • • • 7rpOf.t(TLY aVroy6yw~
ow. . . . T~V
7rPWTOVPYWV o.tTtWY 7rf.ptOvuto.Y :
ps.-Dion. Vivo Nom. 8. 6, God creates
'Til'> YOYLfWV Swapo£w,> 'TWY
KaTa. 7rf.pwvrr{ay OUyo.PEW'>.
/
1 See Nebel, Plo/im Kategorim, loff. , 36ff., with whom I agree in substance, thougb he objects to calling the Plotinian Forms dynamic, on the ground that this obscures the distinction between them and the Philonic Forms, which act directly upon Matter. S M. Aur. ix. r. all 6U"o.,L(I$ in Poseidonius, see Reinhardt, Poseidonios, 139 ff.
COMMENTARY
216
4· ouSt yAp yfl'luu: cf. in Tim. 1. 390. 14 £t J1-~v otv KQ.Ta. a.7rOaTO'1TOv' oloSE yap Tj CPVUti iAaTTotn-a.L 7rOLOVUa Tp{Xai ~ o86vrQi ~ 0:.\.\0 'Tt nov p.op{wv· 7I"OA'\~ of] 7T)dov T1]v £~pY}p.i.vYjv otJu{Q.Y Kat taVr1]V vcpurraJlov,u av a.v£AaTTWTOV 7rpoITljKH cpllAaTT£LV': also Enn. IV. ix. 4. JJ-£PLU"jAOV,
PROP. 28. To the laws of Emanation and of Undiminished Giving Pro here adds a third principle governing the process'ion, that of Continuity. As there is no void in the physical universe, so there is none in the spiritual : Provo et Fat. 163. 31 I processus eotium nihil relinquunt vacuum, multo magis quam corporum situs' ; cf. Th. Pl. III. i. rI8. But spi ritual beings are separated not by spatial but by qualitative intervals: Enn. VI. ix. 8 [II. 519- 30] TO. UUW/LQTCL ou Ot£{PY£Tat' OVO' a¢€r.rrYJK£ TOLYVV d.AA~Awv T071"<e. f.TEpOT7]Tt O~ Cta¢oP9-. 1 Spiritual continuity means that the qualitative interval
(J'WP.f1.ULY
Kat
between any term of the procession and its immediate consequent is the minimum difference compatible with distinctness; th ere are thus no gaps in the divine devolution.'2.-This principle, like the other two, had already been stated by Platinus (cf. e.g. Enn. II. ix. 3 [I. 187. 14J d.vaYKTJ i.¢~~~ f:tvaL 71"aVTU d.A..\:rJAOt~), but it received later a more precise and clear·cut formulation. Cf. Sallust. 28,3 I ovo;:v ya.p T~lV 71"Af:iUTOV OLE(JTWTWV ap... xxxvi). Cf. prop. 32. PROP. 30. This paradox is a necessary consequence of the attempt to reconcile transcendence with immanence by the Neoplatonic theory of causation. If the procession is to be timeless, and if reversion is to be possible, the lower can never he cut off from the higher; but if individuality is to be real, and if the higher is not to be infected with plurality. the lower must be actualized as a separate being, not simply a part of the higher: cr. Enn. V. ii. 2 [II. '78. 3] 7r(~VTa
on
OE: TaVra (K£lVO,) Kal. OtJK l/(£lVO')' (K£tVO,) fL(V, l~ lK({VOV' OtJK 0(. 0.,., l/(£,vo') l~' EaVTOU Il(VWV tOWK£V. Thus each hypostasis is said to be 'in' that immediately above it, though it is not a part of the higher hypostasis: iftvx~ IlE:V £V v~, UWIlfJ. OE: lv VroxU, vov~ OE: l.v UAAIf' TOVTOlJ 0< OVK€n uAAo. tv' iiI' ~v (v aVr~' OVK EV {lTC~OVv apa (Enn. V. v. 9).-lt will be ~oticed that Pro does not in the present
lK£tVO~
passage attempt to determine in what sense the lower is 'in' 'the higher, and in what sense outside it j but elsewhere (in Tim. 1. 210. 2) he has the interesting phrili EUVTO'l') IlEV 7rpo£>"~>"lJth, Il€v£t OE: TO'~ 8£0',). If this be pressed, it must mean that the separateness of the lower is an illusion resulting from a partial point of view, and it follows that the sensible and the intelligible cosmos are both of them appearance, and only the One fully real. This doctrine was never accepted by the Neoplatonists, but they often seem to be on the verge of falling into it.-The theory that the effect remains in the cause was found convenient by Christian theologians. Aquinas is thus enabled to prove that God knows not himselt only (like
2I8
COMMENTARY
Aristotle's God) but his creatures also (Summa c. Gent. I. 49); and that he has the active as well as the contemplative virtues (ibid. I. 93). Psellus can explain that Christ O~K a7roa-ras Opdvwv brl T1jv yi7v KUTll/31../3TJK£, and that the Virgin 0>"1] T£ UVW EO"Tl 'Kal 01..7] 7rp~ ';'p..us KaTEL(H (C. M. A. G. VI. I92). Cf. also prop. I24 n. 12. dJ-Llaws. If a, b, c, are three terms in sequence, b both proceeds from a and remains in it, while c proceeds from a and b, but remains only in b: thus Soul both remains in Intelligence and proceeds from it, while Nature has wholly detached itself from Intelligence (in Tim . 1. I2. 19). Accordingly we have the triadic arrangement (a) p.ov-q, (b) IJ.Ov~ Kul 7rp608o~, (c) 7rPOOOOC; (in Tim. III. 185. 20). Hence Pro can say (1. 17 f.) that TO 7ro.Yrfi 7Tpoi:6v ~an (not (aTut or &v EtTJ) 7ravT?1 lhaKEKpLfLtyOY.
PROP. 31. Pro now turns from the downward to the upward movement, which reunites effect to cause. Notice that (I) trru:TTpocp~ is a necessary accompaniment of OpE~U;, i.e. it is a direction of the will (cf. Plot. II. 147. 6); (2) as the presuppositions of OP(gl~ are lack of the thing desired and awareness of it, so the conditions of t7rlUTPOCP~ are the distinctness of the effect from the cause and its potential identity with it, in virtue of which it is uVfLrraBts (cf. in Parm. 922. 3 ff.); (3) the cause gives existence to the effect by 7rPOOOOS, value by t-rrtUTpO¢~ (St' O{. TO ETyat €KaUT~, f)(a TOVTOV Kat TO E~: cf. props. 36, 37, and n.).-The history of the words aTPO¢~ and t7r£aTPO¢~l shows a progressive development from a general to a technical meaning: noteworthy are (I) Plato's language about the' turning' of the eye of the soul (Rep. 519 B); (2) the use of i7rtUTpOCP~, E7rLUTpt¢ELY for a religious 'turning' or conversion (e.g. Ev. Luc. 22. 32; Ad. Apost. IS. 3) ; (3) Albinus (' Alcinous ') Didase. 10 (0 7rPWTOS 8£6OVlfl 7rpO'Tf.POV OVTa, &.>u\.' OTt rrnpa vov ECTTL Kat CPVcrH 7fpOT£PO O€WV, Kat hrunpEcpH Kat Tam-a 7rpor; BEOV'>, KTA. According to Til. Pi, II. (viii). I04-S, reversion consists in the desire for identification with this cnJvIJ'rJJ.w, and through it with the cause: UE[3f.Tt.LL 7rctVTU KUTa f/>U(TtV b:£tVOIl Kat
8((1. TOl} 7rP0cnJKOVTO'i
u&i;i JLVCTTLKOV (Tl)JI(hJp.aTo Ktv-tPEW'i (Phys. '251 b 28) and an apd)p:rrrov, something itself counted or measured (Phys. 220 b"8, cr. Pro in Tim. III. 4. 23 ff.). From the same motive Pro calls alwv the measure of aOO)vUl (following Iamblichus, as appears from in Tim. III. 33. I ff.). The doctrine reappears in Aquinas (Summa Theologiae I.c.). 8. TraS a.i:w . . : why I every eternity ', asks Nicolaus, when there is only one? But each of the immanent eternities is the measure of its participant eternal J as it in turn is measured by the transcendent Eternity. Cf. Aristotle's UtWVE'>; and the conception of I relative infinitY'J prop. 93· PROP. 55. The te~poral perpetuity (&.t8lOrq'i KUTa XJ>O'vov) of the KO(TP,O'i was stubbornly maintained by the Neoplatonists against
Stoics, Gnostics and Catholics (cf. prop. 34 n.). The purpose of the present prop. is to affirm the necessary existence of a class of things having such perpetuitYJ and to distinguish this from eternity proper (atwl'), which belongs only to immaterial principles. The conception of temporal perpetuity as a I mean term' (see Introd., p. xxii) was suggested by Tim. 37 D TOVTO (the eternal naLure of TO (j t(Tn 'WOV) jJ-€V o~ 7"0 yEVlJT~ 7TUIITEAin'i 1rPO(]'a.7TTf.LV OVK ~v OVVUTOV. Cf. Plot. 1. v. 7; Porph. "
at a'\'\at !fvXa'i. WS EiD1J ... Kat TO KaTW A"YOJL€VOV airr~,> iVOaAJLcl. €O'TtV avril'>, OVK d.7rOTETP.1JP.£vov o£. So also vous is a p..Lp.1Jp.u or "iSWAOV (V. iv. 2) or an ixvos (VI. vii. q) of TO €v. Similarly Pro says (in Tim. I. 360. 28) that what gives life to organisms is an ivoa'\p.a of Soul; what makes souls capable of intellection is an V..Aup.!ft,> of Intelligence; what renders Intelligence and Being divine is a 7rPOAUI!!fl'> of the First Principle.-How is this theorem related to the preceding? The cl.p.i8EKTOV of prop. 63 is evidently a monad or analogous to the monad (JLovaoo,> txov .xoyov, prop. 23, I. 25). And the lowest terms of the two triads appear to coincide: for the human soul is 7l"OTf. VOV jJ-ET£xovU'a (prop. I84 n.), and what it possesses is an t.xAafl!ft,> VOV (in erato 28. 23: d. prop. Q5cor.). Hence it would seem that the middle terms must also be equated, and that prop. 64 restates prop. 63 in a' different form. If so, it follows that the difference between the aVToTE'\EI.~ mroU'TaO'H'> and the €A.xap.!fH" is merely a difference in degree of immanence: as the €'\'\up.!f!w; of YOU,> are temporarily in human souls, so the aUTonA"tS vo,,'> are permanently 'in' certain non-human souls, although they' make them their own'
COMMENTARY
Z35
(1. 28); the QVTon.\(L,>
(v&.8£I.>, or gods, are in the same sense I in' the intelligences, while their i')"'A.a./kljlw; penetrate to the world of experience and appear as TO ~v nj .. O/UX~'i (in Ale. 519. I7 ff.). On the other hand it is a mark of the aVTon,\,7j that they' have no need of inferior beings for their substantial existence' (I. 30); and they are called XWpHT'Ta, in Parm. ro6z. 22 ff. cr. props. 81, 82, where it is shown that all substantive spiritual existences XWptCTTW'i j-ter£xeraL. Such substantive principles have thus a transcendent-immanent existence intermediate between the pure transcendence of the f4ovG.'i or af1-iO(KTOY and the pure immanence of the E>..'Aap.lj!w;. 2 r. Q.~TOTEXWV: an Aristotelian and Stoic term, which Neopytha· goreans and Hermetists used as an epithet of various divine principles (Stob. I. 176. 7 [430 H]. 8z. 3 [;88 H]; Theo!. Arithm. 3. r8). Albinus applies it both to the First God and to the Forms. In Pro its rn.eaning seems to coincide with that of QtlTli.PK1}f; and aMhm6~ O"Ta1'Of;.
24. drro i'WV rrCl.VTEAELloIV K1'A.: cf. the triad Vrr£{1Tf.A/S, 1'€AHOV, aTf.AfS, Theo!. Arithm. 18. 17 . 25. The omission of wan in PQ is probably a deliberate emendation j but the sentence certainly runs better without it, and its presence in other MSS. may be due to ditlography of the last syllable of f.VraKTw ... 6. Ko.l VOES KTA. The omission of a line in the archetype of MW has led to further corruption, so that this sentence as printed by Port. and Cr. is a meaningless jumble. The other families fortunately preserve the true text. 8. WS lIlSd.AP.o.To.: I accept w.. (Q) as accounting for the reading of BCD, lVOaAJ-laTu Kat: the tachygrams for Wi and Kat are constantly confused.-For ,vSaAI,",a (i.q. "SwAa) cf. Plot. I. iv. 3 (I. 66. 28).
PROP. 65. The characters of the effect pre-exist in the cause, or (to express the same thIng in another way) the characters of the cause persist in the effect (pi-op. 18).. But, says Pr., these characters must at some stage of the procession appear neither as pre~existent seminal potentialilies (KaT' alTtav) nor as persistent echoes or reflexions (KCtTI). J-lifJt:tw), but as fully developed characters inhering essentially in some class of beings (Ka.O· tirraptw).l This involves the assumption of a triadic structure of Reality parallel to the triadic divi sion of prop. 23. Thus, e.g., beauty is attributable KaT' a.i1'tav to 1 Prof. Taylor rightly compares the Aristotelian use of ~l1r&pXfUJ 'fl"i for' to be predicable of something ' . But for Pro a predicate inheres "a.fl' VJl'a.p~'" in its sub~ ject only when it is part of the essence of that subjeci.
COMMENTARY Ka..\6v, which is the seminal possibility of beauty without internal differentiation j it inheres KUf)' V7T"a.P~tV in 'To. IUTEXOP.f.IIQ KaAa, which are the various types of beauty actualized in their individuality, though. without admixture of matter; it is present KG-TO. fLf.(h~tv in the concrete things which for all time or for a moment I participate I or exemplify the individual types of beauty. Characters exist KaT' ulT{av at that point in the procession where they are first implicit j KU()' v1rap~w where they are first explicit; and Kura ft£BE~tll in their subsequent manifestations. For illustrations cf. props. 67, 103, lIB, 173, 195; in Tim. 1. 8. 17 if., 234· 23 ff.-The conception of the universe as penetrated by the same forces at successive levels is characteristic of Iamblichus j 1 but the triadic formulation of this law -is possibly Pr.'s own. The terms I..ou (0)..01.1) Y£YOVt>ros. Both TaU o>..ov and oAov seem to be required. The emphasis is on the dependence of the wholeness of the part upon the wholeness of the whole: if 'TaU oAov is omitted, this is weakened and the clause becomes a mere anticipation of 3 Kat 7fOLf.~ KTA_ On the other hand the omission of o>..ov would make it difficult to give any meaning to the Ka{ before 'TaU jJ-f.pov".
COMMENTARY
29. '1 «pa KTA.: if the original ~ un in M be anything but a mis· reading based on the similarity of the tachygraphic signs for apo. and bTL, it must point to a marginal note on dP.£()f.KTO&.auS: Lq. ~UdJ.L"'w.: cf. prop. 128, I. II n . 9. S~o. 1TEptOUaLo.v SUV&'flEWS: cf. prop. 27, l. 25 n., and Th. Pl. V. xvii. 281. 12 . XOP"lYEL Ttl (P) is a certain correction for XopYJy£i:rat, which yields an irrelevant sense. But just below PQ seem to be merely patching up by conjecture an accidental lacuna in the archetype of the third family. 24. cf>o.vEpav St6n . . oton= , qua mobrem' (as in EIyp. As/ron. 8. 12, Th. Pl. VI. viii. 362), not as Portus has it I quod J (for which P ro always uses on in this particular formula). T hat Matter as such excludes Form needed no proof. (K TOU iva; UlfOaTo.ao.: Pro d iffers from Plot. in deriving Matter directly from the One: cf. prop. 57 n.
PROPS. 73- 4. Wholeness is intermediate in the logical order o t universality, and therefore for PI. in the metaphysical order also, between Being and Form: cf. in Parm. 970. 27 ff,., II Or. 2 ff. It is associated with eternity (prop. 52 cor.), which occupies a similar interme.d iate position between Being and the eternals (prop. 87). The first discussion of the relation between the concepts of Wholeness and Being occurs in Plato Soph. 244 D ff., a passage which in 1 Tim. 30 A. I . 144f.
On the di ffi culty which this passage caused Plotinus see Inge',
COMMENTARY the hands of Iamblichus became one of the corner-stones of Neoplatonic scholasticism (in Tim. I . 230. 5 if.). 34. Ka.S* a.~T6 . The part may be a whole KUTa fL£Bf.tw (prop. 67), but not Kq.ll VrrUptlV . 7. f'lpou"a.1tAa(TLa.(TJLo~ is commonly used of increase in number, which is accompanied by decrease in efficacy. Hence T. Taylor's drastic
COMMENTARY
emendation G"tlVayo1L£vat /J-E}J (vtCoJITat, IUpttojJ-€vat OE 7rOAAa7rA(lCncL{oVTQL uP.VOpoVlfTat, which Cr. adopted in his second edition. But the I multiplication' of a potency, though in one passage (in Crat. 54. r) it does mean subdivision, may quite as naturally signify an increase in intensity or efficacy. Kat
PROP. 96. This theorem is a free adaptation of Aristotle's proof that the Prime Mover is not an extended body (Phys. 0. [0). It is true that in the manner of its enunciation it conflicts with Aristotle's principle, viz. that the potency of a finite body is never infinite; whereas in El. Phys. II. 8 Pro maintains the rule in its Aristotelian form. The discrepancy perhaps furnishes some support to Ritzen· feId's view (see lntlod., p. xvii f.) that Ef. Phys. was composed at a much earlier period in Pr.'s life than Ef. Th. The present theorem is, however, a modificatioQ. rather than a contradiction of Aristotle's: Aristotle regards the infinite incorporeal potency of the Prime Mover as something external to the finite heavens which are moved by it, while Pr. thinks of it as existing bot.h outside and in the heavens, as a transcendent and as a derivative or immanent potency (prop. 81). He argues elsewhere (in Tim. I. 267. I2 If., 295. 3 ff.) that the corporeal universe must have an infinite potency, or it will one day perish; but by Aristotle's principle it cannot have such a potency in its own right (-Trap' (aUTO\}): therefore its infinite potency must be incorporeal, i.e. derived from an immaterial cause external to it, and must come to it piecemeal, not as a totum simuf.. The same argument is used by Syrianus, in Metapll. (I7. 32 ff.: cf. also Pro in Parm. III9. 26, Th. PI. II. ii. 82. K. Supplementary theorems on causality, &-c. (props. 97-rr2). 1. Relation of first or I un participated I terms to the series which they generate (97. 99-roo). 2. True causes are' everywhere and nowhere' (98). 3. Triad of Being, Life, and Intelligence (101- 3). 4. There is an intermediate term between the eternal and the temporal (ro4, [06-7). 5. The perpetual distinguished from the immortal (105). 6. Principles governing the relation between higher and lower orders of existence (108:-12). This miscellaneous group of theorems completes the first part of the treatise, and is ancillary to the second.
COMMENTARY PROP. 97. This combines the results of props. 18 and 21, and prepares the way for the study of the individual (]'apat which begins at prop. I I 3: thus e.g. the properties of souls expounded in props. [86 ff. all exist eminenfills in the divine Soul. Cf. in Parm. IIo9. 14 ff. 16. TO 8E Qlh6,....nTo .. K'TA.
Spontaneity, .o n which modern thought tends to set so high a value, is by the Gree1;c. rationalists either banished from the universe or admitted only to the sublunary world; for them the existing world-order is the best possible, and spontaneity is not an expression of it but an interference with it. It is not the same thing as freedom, which for the N eoplatonists consists in acceptance of the world-order.- dXx'TJAOUX(U, defined by ps.-Dion. as -Yj 'TOlJ KOUP.Ol.l 7rall'T()S" (1'1)lIaejwa Kal (Tvp.7ra(h.ta (Div. Nom. 4. 7), is a favourite word from Iamblichus onwards. 22. t.v TOLC; o.}..~o~s. OElYrEPOtS" (BCDQ) seems to be a gloss. In the next clause the edd. make nonsense by reading 7rWS". Cf. prop. 116, 1. 19; and for IT< (om. BCDQ), prop. 99, 1. 25. PROP. 98. This solution of the immanence-transcendence antinomy, though characteristically Neoplatonic in its simultaneous affirmation of thesis and antithesis, is in fact older than N eoplatonism. Plot in us speaks of it as an accepted doctrine (VI. viii. 16 inil.); and Porphyry ascribes it to Ot 7I'aAawi (o..cp. xxxviii). It was first proposed, though perhaps not seriously, by Plato himself. When Parmenides asks Socrates how a Form can be present in its entirety in each of the participants, Socrates suggests that it might be like the daylight, 'which is one and the same daylight in many places at once, and yet keeps its undivided unity' j but his questioner ignores the suggestion (Parm. 13 (B). Like the principle of undiminished bestowal, with which it is closely associated, it seems to have been given currency in the school of Poseidon ius : cf. Philo, Coni Ling. 27. § 136 (0 ()d)S") ; 7raVTaxOv 'T£ Kat OVOa.P.OlJ crVjJ-f3Ef3TJK€Y €lvat p.Ov'f, Post. Cain 5. § 14; [Arist.] de mundo c. 6.§ 7; Seneca, N.Q. Ipraef 13fin.; also Corp. Herm. XI. 6. Plotinus offers a proof of it on the same lines as Proclus (III. ix. 3 init. : cf. VI. v. 4). From Plotinus it passed into Christian thought through Augustine (Conf. VI. 3 ubique totus es el nusquam focorum es, Episl. 187. I4), to be echoed by th ~ologians like Athanasius (de incarnat. 17 £K'TOS" P.EV hrn TOll 7raVT1JS" Ka'T" ovu{av, £V 7rQUt or. Cern Tal'S" EavTOV owap.€ut) and mystics like Suso (Exempt. 54 e), as well as Christian Neoplatonists like Erigena (681 A If. Migne) and Psellus (C.M.A.G. VI. 193. IS). The Christian writers apply the doctrine to God) the Logos, or the Virgin
CPMMENTARY Plot. applies it chiefly to the One, but also to the intelligibles generally (VI. iv. v). as do Porphyry (a.. iii) and Pro In Pro it is accommodated to the more rigid theory of 'un participated , and 'partidpated J Forms (prop. 23): the unparticipated Form is' everywhere' only through the mediation of the participated Form which is its projected potency. I r. (liho lauToo. • . xwpts: cf. Plato, Parm. 13 [ B OAOY fl.,.,.a lVEtJTQ.t, Kal. OVTW~ aUTO a-UTOU XWPIS iiv £t1]. 13. TO. flETlXEU' a6TOU SUVdf-LEVCl o},,~ lYTUYXdYE' KT.\..: cf. Plot. VI. iv. 3 (II. 365. 19) aUK O:7rOT;:rP,7JTat (I is di!;itinguished from 0 o,jO"u:'O'1~ and ;, 8f.lO~. The varIant l vov'> from the lower 'T€XVt7"1]'>. According to Th. Pl. V. xvi. 276 f. the two differ not only (as here) in degree of generality but also in their modus operandi: 7"0 7ra7"pLKOV, as exemplified in. the 7fapd.onyp.a, produces aVT0 7"0 €Tva~, whereas the demiurge, who is predominantly a maker, produces 7"0 f:V€Py€lV. On the grades of TO 7f"aTptKOV compare in Grat. xcviii. PROP. 152. TO Y€VV1JTLXOV is the most generalized expression for the principle of emanation' which governs the 7rpoooo,> (prop. 25). It is noteworthy that by Produs it is definitely regarded as a good function: see prop. 206 n. 22. d£vvo.ous. I retain the spelling of the MSS., which is also found in the MSS. of in Crat. and some MSS. of t'n Tim., and often elsewhere, e.g. in Porphyry's acpopp.at and the Theologumena Adth. meticae. PROP. 153. TO TI.Anov, which is one of the three marks of the Good in Plato's Pht'lebus (20 D), is treated by Pro as the causal principle of f:7f"tU"Tpocp0, doubtless under the influence of the mystical associations of T€A€rIj and kindred words. Certain nA€7"apxa{ having a T€A€ £1,,> n,v 'TWV '~WP 01JlJ.LovPY{uv (11m. 41 C, cf. in Tim. III. 227. 21). Iamb. draws a similar distinction between the OVYclP.H"> YOVLfWt of the daemons and the OVVclj.L£t,,> ,W07l'ow{ of the heroes (de myst. II. r). A' zoogonic triad' seems to have been mentioned in the Chaldaean Oracles (Pr. in Tim. II. 107. 6 j Psellus, Hypotyposis §§ 9, II, 16, Kroll). PROP. 156. According to Th. PI. TO KUI)UPTLKOV is especially associated with Kpovo,,> (explained as = Kul)apo,,> Yoti" Plato Crat. 396 B) and- with the mysterious triad ofaxpuvroL 8w{ which Pr. elicited from tbe Ghaldaean Oracles. It is the fountain-head of the 'purificatory' virtues which are so prominent in the later N eoplatonist ethic. 1 Pr., as his biographer tells us (vii. Prot. 18), devoted especial attention both to these and to the' Chaldaean " Orphic and other ritual purifications, including sea bathing, which he practised 'unshrinkingly' at least once a month to an advanced age. 3. 1I'08EII •.• EfE~ n)v. These words were accidentally omitted in the archetype of the first family. In BCD the sense has been
cr.
1 Plot. I. i.i..~ fr.; Iamb. ap. Stoh. 1. xlbr. 6fi (fi 9 H.); and O. Scbi!'sel v. Fleschenberg, il1arinos von NeateNs wId die Neupluleni.scnm Tugendgrade, jaJst'm.
COMMENTARY
28,
mended by the insertion of KaT' before alT{av; but it would seem that in some MS. of this family the mi ssing words were reinserted in the margin, since in 0 and the editio princeps, in which the tradition of M 2-3 is modified by further corrections from the first family, they have got into the wrong place in the text. PROP. 157: see note on prop. lSI.
PROP. 168. TO avaywyov is a character of Helios C1f.rvXWy avaywyf:v~ Pro Hymn. I. 34, d . Julian Or. iv. 152 A) j of the Muses (Hymn. 2. I) ; and of the "EpwTfs (ibid. 4. 5). Iamb. too speaks of Owl. dvaywyo{ (de myst. VIII. 8), but he seems to make TO avaywyov a particular grade of 'TO (hroJCa(}aprtKOV (iMd. II. 5). 23. o}.,WI' = 1TaVTwv, as often in Pr. and Syrianus. PROP. 169. The cosmogonic function of 7rEpUf; and chrHptU has been dealt with in the note on props. 89-9 2. It is somewhat surprising that the henadsJ which are €VtKWTaTut and a.1I'"AOVO"TUTUt (prop. 127). should be infected by this radical duality: 7rW~ (TvvfhTOL Ot OWt; asks Nicolaus a propos of the present pa~sageJ and I confess I do not know the answer.-The T&.~H~ or yEV'Y] of this proposition seem to be not those defined in props. 162-5, but the classes of gods grouped according to attribute: the 7rU-rptKOt OWt are 1I'(po.To£t(~f:tr;, the y£llIl'Y]TtKOt are a7l"HpOHO(tr;, and so forth. PROPS. 160, 161. In the next group of ·propositions Pro proceeds to complete his account of the henads by classifying them according to the principles in which they are immanent. But it is necessary for him first to define what he· means by 'true Being J or I the Intelligible ', in which alone the highest class of henads is present, and what he means by 'primal' or ' unparticipated I Intelligence, in which henads of the second order express themselves. For Plotinus Being and Intelligence had been co·ordinate and only logically distinguishable; for Pro all Intelligence is Being, but not all Being is Intelligence (props. 101-2 n.). The Being which is not Intelligence is in prop. 16r distinguished as TO OVTwr; 011: 1 it is called' intelligible' not in the Plotinian sense as the content of the Intelligence, but as the transcendent (ap.EO(KTor;) source of that content. On the relation between intelligence and its objects see further prop. r67 n. 20. ~1r' (l~TO(j fIoETEX6f1oEl'OI': apparently in the sense of giving rise to 1 Elsewhere, however, this expression is used to include the participated Being of ((111) nnd povs, c.g. in prop. 88.
COMMENTARY
282
an immanent ol}(;rta. It is called &'p.t.O£KTOY just below, since it is not directly immanent. Cf. prop. 23 n.
PROPS. 162-5. The scheme of 'participation
t
implied in these
propositions is as follows: TO EV-EvaDE'> VOf'jTa{-£vaOfS vo£pat-£VcfOfS l!11"£PKOUfUOL-bl(:fofs
I
I
TO d.jJo£9tKTWS
I
01' - P.£(UKTwr; OJ' -
I
IU;OEI(TW'i
lyt'IHO' 0"
P.dUKTW5 OY
I
I
I
I
gelOS VOUs dp.l9uTOii.. TO '1I'Q
£1T"£1 voov
f~W
inrapxu (Damasc. I. 154. 24),
and on the other
ou ya.p av(tI voo!> (UTI. I'O't]TOV,
Kat TO VC¥1]'TOV OU VOV XWPIS V7ro.pXf.t (ibid. II. 16. 20, Pro in Tim. III. 102. 10).
29. lKELVO. This reading is confirmed by a1l'"' (KEtVOU below, and gives the natural contrast between 0.&-0, I the thing itself" and the TWO'i.- The argument here is directed against the view of Longinus, who held (in Tim . I. 322. 24) that the 7ro.paouY}1-a of the Timaeus was lower than the 0'YI}1-tOvpyor; (w hom he presumably identified, like Atticus and some modern interpreters, with the Form of the Good). 32. &+' OU [oll] 7I"brovt1Ev. If a negative were in place here, euphony and consistency alike would surely have dictated }1-.r" not oV. But the sense requires an affirmative: that which ex hypothest" admits an impress of an object cannot be said not to be affected by it. 5. 7ra.P&'yov - 7· YVWcrETo.L. In this doubtful passage (of which both edd. make nonsense) Ml offers an intelligible text, which I have followed except for omitting Kat in l. 5 .with Q. Kat ..• p..r, cannot be translated' not even' (Pr. would J1ave written p.'YIOE); and Q's fLT, yWWo"KOV, suggested also by Cr., yi"elds an unsatisfactory sense. I3. [Tt{i voouvnJ. I take these words to be a gloss on 0:;""0.
PROP. 168. Every intelligence is its own object; for it knows 'TO 7rPO aVrov only as reRected in it-self. Hence the act of intellection always involves self·consciousness. Pr: in this proposition closely follows Enn. II. ix. I (I. 185 . 10 If.), where Plot. appears to be arguing against some previous writer who had distinguished two grades of intelligence, one which 'knows and a second which knows that the first -knows, or else two successive moments in the intellec· tive act, reflexive consciousness coming in 'as an afterthought' (bnvot~). Is the writer in question Numenius? He held that the first Intelligence . Of the nature of these higher souls more will be said below (prop. r84 n. ). Like the 'superconscious' of Plotinus, they are a theoretical construction designed to strengthen the continuity of the system at its weakest point, the point where eternity passes over into time; but they differ from the Plotinian superconscious in being non-human entities, not parts or aspects of the human soul. As (l.f:i. KaTa Xpovov VOOVI'Ta they are distinct from our souls on the one hand and from the timeless intelligences on the other: mediating between temporal and eternal activity, they are analogous (as Pro points out) to the (hI. ylvOJ.Lf.l'a which mediate between temporal and eternal being. 23. Kat vcf WI! a.pa 1m\.. The words ~ f:a,(pyf.ta <paULI' in [M]W are clearly a gloss. There is more to be said for the genuineness of &f.1. JloovlI'Ta just below: these words are found also in Q, they improve the rhythm of the sentence, and the succeeding &f.{ would explain their dropping out in the archetype of the first family. PROP. 176. A perfect system of knowledge would be a perfect type of organic unity: each part would involve, and be involved in the existence of every other part/ yet without any blurring of the articulations which keep each part distinct and unique. In the content of a well-ordered human mind we may see an approximation to such a unity-in-distinction; and if we think of this content as grasped together in a single intuition instead of being surveyed piecemeal we may get some notion of what' intellection is, and of the mode of being of the Forms. This line of thought is attributed by Syrian us (in ],fetalh. 87. 16) to 'the Pythagoreans' (co mpare perhaps the opinion ascribed by Iamblichus to Numenius, Stob. Ed. r. xlix. 3' [866 H]). It is developed in several passages of the 1
1 That individual' truths' are scientifically worthless unless they carry a refer~ ence to the sy:.t~m as a whole is expressly recognized by Plotinns: IV. ix. 5 [ 11.157.231 tp1lP.Oll 3i TcZII 1£.>..'>""," 8f"'P7JP.dT"'" OV afi IIop.l(w, (TO P.EpOS). fi a~ p.r" ltTTa.1 OVKETI nXlllJeOil oVl5f: ~1I'1(1T7JP.OllIKdlll 4.\.>..' t/JtTWfP b /ra.l fl1l'tUS AE'Y01.
COMMENTARY
Enneads: for the intelligible world as unity-in-distinction cf. VI. iv. J 4 t"ml. and V. viii. 4; for the analogy of the sciences, IV. ix. 5, where, however, it is used to illustrate not (as here) the internal unity of pure mind, but the relation between Soul and the souls (so also Porph. acp. xxxvii). The most elaborate discussion of the concept of unity-in-distinction is to be found in the Parmentdes commentary, 751. 15 ff. From Pro it was taken over by the Christian N eoplatonists, who made use of it to explain the doctrine of the Trinity (e.g. ps.-Dion., Div. Nom. 2. 5; Psellus ap. Bidez, C. M. A. C. VI. 165. 16; Nic. Cusano de docta ignorantia 38.24 Hoffmann-Klibansky). 3. TO. Vo€pa. d8rr: i.e. the content of the YOfS as distinct from the Jlol]'ra "io.", -which are above VOV5 and constitute '-0 OVTCV5 OV in the narrow sense: the latter have presumably a still more perfect unity. (Psellus, de omnij. doel. 25 understands by 'intellectual forms' here oroll I/!VXa,l, VOf5, ayY£AOt, apxayyfAot) OVllapw:;, Kat. oITa TOtav.ra, while he takes the f'{01] of the next proposition to be Platonic Forms like &.ya801l]5, OlJ't01l] Kat JOto,(rn:tTW5 Kat. OtaKEKptTat read without punctuation. PROP. 177. There is a sense in which every intelligence contains the whole of the intelligible world (prop. I)o). But the Forms, which are that world in its objective aspect, are organized as a hierarchy of genera and species, the generic Forms transcending the specific but embracing them seminally (d. prop. 70 n.) j and there must be a parallel grouping of intelligences. Each higher intelligence will contain one genus OiKElW'>, the olher genera and the species only implicitly; each of the more numerous lower intelligences will contain one species OiK€lW'>1 the other species and the genera implicitly (d. prop. 180). The creative power of each intelligence being correlated with the Forms which it possesses OiKElW'>, it follows that the higher intelligences have greater power. I. "')..~pwp.u. This seems to imply a complete' set': cf. in Tim. III. 8. 18 'TO atn-o'lfoll 7TA~pwp&. ian TOV 7rA1JBov,> rWII 1I01]'-WII t~WII. and Nock in Rawlinson, Essays on the Trinity and the Incarnation,
COMMENTARY
293
lor n. 3. The word belongs especially to the vocabulary of Gnosticism, and appears to have been first introduced into Neoplatanism by Iamblichus (de mysl. 28. 18). It is a favourite term with Produs.
PROP. 178 asserts of Forms \vhat prop. I72 asserts of intelligences, and is proved in exactly the same way. The question ·rtIlWV ~uTl KQL T{YWV 01lK (o'n TU Eio'l'} is more fully discussed by Pro in the Parmenides commentary, 8[5 ff. His general view is that there are Forms only of species, not of individuals: even human souls, which are imperishable individuals, are derived not severally from separate Forms, but collectively from the Forms of the various divine souls under which they are grouped (cf. prop. 204). By an exception to the general principle, these divine souls have each a Form of its own, as have also the heavenly bodies. There are no Forms of things which exist only as parts, e.g. eyes or fingers; of accidental attributes like colour; of artifacts (despite Rep. X); of practical T€XllaL like weaving; or of things evil. This account of the matter goes back in part to Middle Platonist tradition (Albin. Didasc. c. ix), and does not differ substantially from that given by Plotinu~, save in its greater preCIsIon. Plotinus does indeed appear to assign a higher value to human individuality by linking each soul directly to an intelligence (IV. iii. 5); but Pr. is not to be understood as denying that such individuality is real and in its higher manifestations permanent, although th e empirical individuality of the CT1)vap.¢onpov is the temporary product of phys.ical causes. I. ~ea.pT £iOwAu t/tvx1j'>, Th . .Pl. III. (vi). 128. He denies that a human soul can become the soul of an animal, though it may be attached for a time to an animal body (in Tim. III. 294. 2 I if.). PROP. 185. This is taken from Plato, 'phaedr. 248 A. After describing the life of the' gods' (Pr.'s B£iuL t/tvxu[), Plato goes on 0.1
of: aA'\ut VtuXo.[,
;, JJ.£v apurTa (h~ f.7roJJ.tvY) KUt ElKacrp.,EVl] lJ7r£p~p£v £lr; TOY ;'Yt6xou KEROP. 190 is based on the well-known description of the making of the soul in the Timaeus: 1'~" Uft(ptUTOl) Kat ad KtJ.Ta Tain-a EXOVtrTJS OVUl.u..oyo,,> which embraces the >"OYOl both of sensible and of intelligible things is f.y£pyf:tU TOV OVCTtWOOV'i T~S' "'1JX~'i (in Tim. II. 299. IS). PROP. 196. In discussing the relationship of the human soul to the world-soul Plotinus raises an rirropta (Enn. IV. iii. 4): how is it that the human soul enjoys periods of freedom from incarnation, whereas the world-soul does not? Most we not conclude that the former is the less deeply involved in Matter? His tentative solution is that (a) both the human soul and the world-soul are in their highest reaches perpetually discarnate, merging into one with the intelligible Soul j (b) in so far as it is incarnate the world-soul, unlike the human, organizes Matter without effort and without contamination. But he mentions another view which solved the ri1ropta by denying the assumption on which it rests: KUtTDt TLVfS cpa(n TOOf fL'£Y (TO(J'WfLa.) KaTaAELIj;HJI (r1}V TJll€TEpav Ij;1JX~v)/ ov
7Tr.lVT7}
8'£;tw (J'w/LaTo"'1s: not the I universal Soul' of Plotinus, but (as the context shows) the planetary or other diyine soul to which the parti. cular sou l in question is attached. For oAal YruXa{ in the plural cr. Th. Pt. I26. PROP. 206. The question whether the human soul can attain a final release from the I circle of birth', as in the Orphic-Pythagorean and the Indian doctrine, was one on which the Neoplatonists were not unanimous. There is, I think, no definite affirmation of such a release in the Enneads, and it would not be easy to reconcile with the Plotinian theory of the soul as the frontier-principle between time and eternity. Porphyry, however, seems to have asserted in the de regressu animae «(ragm. II Bidez = Aug. Civ. Dei X. 30, of these that Pro chic-fly thinks when he speaks of 8f"" ~uxal. l64' 30 ff.
Cf. in Tim_ Ill.
COMMENTARY XII. 27, &c.) that the soul, at any rate the soul of the philosopher, will eventually be released for ever. Later we find the contrary opinion, that souls cannot (leave the body once for all and remain through all time in idleness', maintained by Sallustius 1 (who is very probably follo.wing Iamblichus here) : he supports it (a) by the argument from function, that souls have, their natural citizenship in the body; and (b) by the consideration that .since the number of souls is finite and new souls cannot be added to a universe already perfect, the earth would on the Porphyrian theory eventually be depopulated. Pro takes the same view as Sallustius, but relies on the more general argument that an eternal life cannot start from, or finish at, a point in time. He holds with Syrianus that while selfwill causes some human souls to descend more often than is necessary, cosmic law requires that each shall descend at least once in every world-period (in TIm. III. 278. 10 ff.).2 Consistently with this, he rejects the Pythagorean and Gnostic view that such descent is in itself sinful, a notion which had found a place even in the teaching of Plotinus. It is true that in one passage (de mal. subsist. 210.30 If.) he uses, like Plotinus (V. i. r), the Pythagorean term TOA}J-U in this connexion; but elsewhere he definitely treats the descent as a necessary part of the soul's education (dec. dub. II4. 36 ff., cr. Plot. IV. viii. 5)" or as a necessary cosmic service, br' d)(PYH],f.~ fLEV TWV IrTfAw-dpwv I/IVXWIJ, 7rpovo{q. O€ TWV (J'wTYJP{a (rat,> I/JvXa'lljj;) TOU 7rVUl fLUTO'> lrypov 7rA£OVaCTp.~ opa'To.s y{V£UBU'. KUL CK T~W TOtOVTWV at O"tIVaVTWlTaL Tun Kanl. ¢aVTQ(J'tav xpwtovuat TO 7rVEVJLCl ElOWAWV cfA-q,aUHIjj;: also de abst. II. 47 and Origen adv. Celsum II. 60 (892 A Migne). These passages suggest that CpaT"' and which in Pr. is regularly associated with ayvwO"TOf>.4 (b) It is important to make clear-as Norden does not always do -the different senses in which ayvW(TTOf> and cognate terms are used of God or the gods. A god may be (i) unknown because foreign or nameless, as in the aliar inscription cited by Norden from Hieronymus' commentary on Titus i. 12 'Diis Asiae et Africae, diis ignotis et peregrinis' ~; or (ii) l.mknown to mankind in general owing to the neces/sary limitations of human knowledge; or (iii) unknown to all who have not enjoyed a special revelation or initiation; or (iv) unI V. i: 8 (II. 172 . .3 ff.). Cf. Syrian . in Metaph. . 5:;. 26 Ta")' a 9~v 6:yVWUTOV tU'T' "al V1f~p '!TaU'a" t'!Tlf1"r~"'7fv, &'S I II nap",EvlBIl U'acpws J ni\&TC.", I3QCf: Pro Th. PI. V. xxviii. 308. II Class. Qu. 22 (IQ28), 135 ff. The word belongs also to the terminology of the Mysteries. EI. Th. . prop. 123,1. 2:;, in erato 32.23, 'Th . PI. II. xi. 110 etc.: cf. Synes. Hymn; iv. 226 . ps.-Dion. E:pist. 3 etc. Albinus, on the other hand, combining the Good of EPist. vii with the demiurge of the Timaeus, describes it as &pP11TOr Ital Trfi vrfi ",OVff i\1j7r'Tor ( Didasc. c. x: d. Max . Tyr. 140. Iff. Hobein) . G Here, it seems to me, belong the references in the Babylonian hymns to gods, goddesses and many other things as 'known and unknown ' . Norden concludes frum these references that the Babylonians worshipped' unknown gods' : but are we justified ill inferring more than that the Babylonians recoglJized the possible existence of gods outSide their own cllltus, and included them ill their prayers as a precautionary measurel As regards the Graeco-Roman world, it is significant that we have no evidence at all (apart from the passage in Acts) that cuItus was ever offered to an unknown god (in the singular). Ct further Nock, Sal/ustius, p. xc, n. 2I I. 3 f
APPENDIX I
3 12
known and unknowable in his essence, but partially knowable by inference from his works or analogy with other causes; or (v) unknown and unknowable in his positive character, but definable by negations j or (vi) unknown and unknowable, but accessible in a tmio mystica which is not properly speaking knowledge, being supralogical. Of these six doctrines, ,the first has no real cannexion with the others, and may here be dismissed. The second is the ordinary position of the Greek sceptic, which is already expressed in tht! famous fragment of Protagoras' work Conc~rning the Gods. There is nothing either oriental or explicitly mystical about it. The remain· iog four may be regarded as different ways of escaping from the sceptical position while maintaining and even heightening the belief in divine trans.cendence which is implicit in scepticism as the positive correlate of its insistence on human ·limitation. l Of these, the escape by special revelation is characteristically eastern; it gave Gnosticism its name, and is exemplified in such passages as Evang. Matth. xi. 27. The complete absence of this doctrine from the Enneads marks Plotinism as being a philosophy and not a religion. The other three I ways', the way of analogy, the way of negation and the way of ecstasy, are all of them' expounded in the Enneads; but all three already formed part of the Platonist tradition before Plotinus, as appears from Albinus Didase. c. x, where they are clearly stated and distinguished. Albinus, like Plot. and Pr., connects the way of analogy with the simile of the sun in Rep. VI, the way of ecstasy with Diotima's teaching in the . 'iymposium . and the' suddenly kindled fire' of Episi. vii. For the way of negation he cites no Platonic authority; but his illustration, 07l"W~ Ka.~ CT"'IL£~OV Evo~CTa}L(V KUnt aq:,U{P(CTlV
a7rO TOV alCT01'}TOV, £7Ttq:,civ((av VO~CTaVT(~, EtTa 'YpafA-}L~V,
Kat T(A.EvTalov TO rr"'}LE~ov,
points to a Neopythagorean source. I have little doubt that the Neopythagoreans found it where Pro finds it,2 in the first 'hypothesis' of the Platonic Parmenides; in any case it is the logical consummation of Plato's regressive dialectic, and I see no reason for ascribing to it an oriental origin. With the ways of analogy and ecstasy the case is less clear, since they are not peculiar to the Platonic tradition. Philo's teaching about ecstasy, though influenced by Plato,S is in its fundamental character non-Platonic, 1 On scepticism as the forerunner of Neoplatonism see M. J. Monrad in Phi/os. Monalslujte, 21 (18S8), 1:,6 ff. 2 Th. Pl. II. v. 93 I" 6f 'r~ nQP~fJ'(6?l 61a T~I' lnrUvU'tV
7rOP(V(1'at, 'TO, £KUO"TOII
~on'Ev: and ibid. 44 E, 69 C. But the first of these passages evidently refers to certain boats which convey the souls of the dead on Acheron, and th e second is part of the imagery of the charioteer and the two horses; in Tim. 4 I E the stars are compared to chariots, and in the other two Timaeus passages the ordinary mortal body is called the soul's chariot. These casual and unrelated metaphors could not by themselves suggest to the most perverse mind a theory of astral bodies. There is, however, one passage in Plato which does appear to point in this direction, viz. Legg. 898 E f., where he discusses the mann.er in which we may suppose the stars to be guided by their souls, and suggests as one possibility the interposition of a fiery or aerial body as a tertium quid. S (b) With somewhat more justice Pro claims the authority of Aristotle: 0X7J/.J.a . •• 7I"VEVj-taTtKOV, otov Kal •Af)t(]'TOTtAy)'i lnr£Aaf3E (in Tim. III. 238. 20); cf. Themistius' commentary on the de anima, p. 32 (Berlin edition) 7rapa. TIAo.T uWJ1o.: the former uses it. like the Neoplatonists,l to explain the possibility of apparitions of the dead. Finally, Iamblichus apud Stob.1. 378 [904 H ) ascribes to 'the schoo! of Eratosthenes and Ptolemy the Platonist and others ' the opinion that the soul is per· manently embodied and passes into the earthly body· from others 'of finer stuff' ('A.€7rTOUpo.). The reference to Ptolemy the Platonist tends to confirm what has been suggested in the last paragraph; for if he is rightly identified with Ptolemaeus Chennos of Alexandria, he belonged to the same age and the same eclectic school as Galen, and wrote both on Aristotle and (probably) on the Timaeus. 2 On the before him, of the terms ~UXUfbJl 1fJlfVlld and 1fJlfU~a"TI/(~ ~UX" (ef. Mau , l?~/igions. I I Iff. ). 1 Cf. supra, prop. llO n. 2 cr. A. Cb:..tzis, D ey PMlosoph u. Grammafiker Plolemaios Chumos (SIudim z. Ceschic"'~ 14. Ku/fur d. Alterlums, VlI. 2).
philosopht'~ Kais~r Juliam
APPENDIX II
3 I8
other hand if the Eratosthenes referred to is the celebrated scientist of Cyrene (as Hirzel assumes), the theory or more likely some vague anticipation of it goes back to the third century B.c.; but this identification is doubted, not without reason, by Wachsmuth and Knaack Ii
"~P.o.U'Y) even when the eyes of the body are covered (Pr. i71 Remp. 1. 39. 9; Hermeias in Phaedr. 69. 7 If. Couvreur). Similar ideas appear in Synesius de insomnzis 142 A ff.j and Nemesius Nat. Hom. 201 Matth. The 0X1Jp.ct must first, however, be 'purged' by theurgy (Synesius I.c. and Hierocles in Carm. Aur. 479 ff. Mullach, cf. Pr. ill Tim. III. 300. 16: Porph. I.e. says the same of the ' anima spiritalis '). (b) We have seen that there were two distinct traditions about the astral body: the one represented it as permanently attached to the soul (' Eratosthenes and Ptolemy the Platonist', foliowed by 1 Cf. Plot. Ill. v. 6 (I. )75, ll) "ll"oAAois oO"fi .;, ovetta Tot; OOolJA.O)lOS K.a6' OUOlf ~a(}.'w)l }.'fTr1 TWOS ur/.J}.'aTOS ~ Mpos " 1fVpOS fl"o.l.
·This is also the: usual view of Ch ri stian writers from Tatiao (or. ad GrateD; 1;=') onwards: d. Hoprner, Gr.-Aec. Offinb. 1. § :101 f. Others assigned daemons to all the elements, wi th corresponding t!lemental bodies (de my;'. V. 1 ) : d . Bidtz, C.M.A.G. VI. 97 fr.). Hence the • elementals ' of medieval belief, and the use of UTQIXflO for' demon' in modern Greek (H. Diels, Elmunlum, 56). t Modtrn theosophy has, oddly enough, the Sllme theory about its' astral entities'; d. the passage from Annie Besaot, The Ancient 1-Vildom, quoted by Bidez, C.M.A.G. VI. 98. n. 3. , Vie tk Porpkyre. 94. 4 We must also reckon seriously with the possibility of secondary Iranian or Gnostic influence at this point (cf. notes on props. 184 and 209).
3 20
APPENDIX II
Iamblichus apud Pro in 7l'm . III. 234. 32 ff., and HierocJes in Carm. Aur. 478 Mullach); the other, as acquired in the course of the soul's descent and discarded in the reascent (Plotinus, Porphyry, and th e Chaldaean Oracles).! The divergence Was involved with the vexed question of the immortality of the irrational soul, whose vehicle is the astral body (in Tim. III. 238. 5 If.: see above, prop. 209 n.). Produs, following Syrianus, characteristically combines the two views by assuming the existence of two 0X11JUlTU (in Tim. III. 236. 3 Iff., 298 . 12 If.; EI. Th. props. 196, 207- 9).' The higher (uup."1. or alryol(ta~~ or aO'Tpo£t8~s) 0XW.La is immaterial,3 impassible and imperishable; it corresponds in its perpetuity to the enduring root of unreason in the human soul which survives every purgation. This is the 'vehicle' into which Plato's demiurge puts the soul (Tim. 41 E). The lower (7rVEvfLa:rtKov) 0XYlJ1a. is a temporary accretion, composite of the four elements (d. T£m. 42 B) 4; it is the vehicle of the irrational soul proper and, like it, survives bodily death but is eventually purged away. Pro thinks that the dwellers on the high places of the earth in the myth of the Phaedo are sou ls with the lower 0X'IfLa. awaiting their full a1l"0Ka.'Ta:q'T(lo"l~ (In Tim. III. 309. 26). By this theory he escapes the dilemma (loid. 299. 16) of either affirming with Plotinus the existence of human souls completely disembodied (contrary to Plato Phaedo II3 D and Phaedr. 247 B),II or ascribing full immortality to the irrational soul with Iamblichus (contrary to Plato Tim. 69 C and Rep. 6 •• B fT.) . In the Th. Pl., III. (v). 125 f.. he accom modates this distinction of the two 0Xl.1J1(l'T(l to the threefold classification of souls; divine souls, he tells us, have only the luminous 0X!lfLa; daemons have also the pneumatic or elemental 1 The former view (which was adopted also by Origen, dt princip. IT. ii) connects itself naturally with AristO!t:1ian psychology, the latter with the' Himmt:lfahrt' and astral mysticism .- !:iometimes various grades of body are supposed to be suc~ cessively aequircn in t he descent: Macrob. in Somn. Sci!. I. 12 . I.~, Aeneas of Gaza, TJteophr. P.59. cf. perhaps Iam h. apud :::itob. 1. 385' fI [926 H). So P ro analyses t:is l ower iix7llUl into a series of Xln&>JIu (EI. Tit. prop. :lI ~ 9. etc.} 2 Psellus Expos. oraOs 84,3 106.14,29 132.15 a.1f'pIA7I"JI"'TUS 84., 132.4t O:"II"f,X7I,ua 114.27 a.7rA.?j8{,vTwr 58.25 tt7rA071j$ 68. I a7rAOVS 46.29.33 48,3,10,14 56.28 74·33 78.26 compar. 56.26 al. superl. 56,36 al. TO 8flOV a,.... 7fpciYrws 112.35 aJf'\ws 0pp. "If!1 10·5,[1, 33 al. ii7ro")'f'lIvCiv 24,4 2().26 112.23 142.16 156.17 0:1I"0'}'ill1l7luit 28.21 118.7 ]34. t1 a.7rOOfl{1t 26.21 9S.32 154.28 47f01OS 76,5 aJfoKa8(r.r-rauBal 174.6, 3 I
INDEX VERBORUM cbrOKant(T'TctO"cs 174.2,8,IT~
174.9, IS
a'll"OKct'1"ctU'T'ct-rcKor
a1l"oKwJ\V€UI 124.4 o.7I"0'\'«V1;,I' 76'9 98.4,30 108.7 126.6 a.'/I"O'\~[:rrfUl 46.:.Ht 48.9 a1. «1I'0,\,\ovO:I84.32 med . 162.25 a7rOAVf/V 138.24
a1f'op.fp!(jp,6r 32.3 (brO~fvouV: o.1f*,~H·w,.dvOf 10.2 a'll"o1l"..-pa'TWUIS 130.14 a1l'o'/l"[1I"Tf'CV
16,4
82.21
180.17
80.6 182.27 o:lfoppfiv (trans.) 134-.22 a1l'61!"To:iI(I'IS
G.l'I'"QtTKfV&(IfUO(U 182.20
cbrocrralTu 38.20 a1rOnAfiV 34.7,15 a6·3al. Q:rrorb...Hfp.a 20.15 62.:21 66.32 70.25,
28,32 86,33 152.2 ap,9p.6r numerus 176,35
178.4,31 al. est 7I"€paroflofls 138.1:2 series 60.20 62'4100.18122.28 bel:WS(TW"OU-;>V) ap. lOO·st,2o 102.7 104.9 114.16 b "OfPO!; up. 100.7 I5S'3t 0 o/IIXIKQS «p. 100.7 f Vvel 'TctV'TOV Ka:ro. apcOfl6v 48.20 144.23 o.pP.6(HV 32.28 iXpp1]7"oS 132.29 142. I coni. i:t-Y"'WU'TOS 108.25 14.0.33 afYTav: J,P'T7Jf.l.fVOS v.1. 10. I 5 et 42. I I aPXf)'OVO~
184..21
apXt"!v regere 106.17 178.16 med. in4
cipere 56.34 66.14 al. apx~ origo 12.33 16.17 24.4, 14 88.2290.
lOt 98'4128.26,29130.14,18,29 186. 15,22 0.. 1!"av'TwI' 22.31 30.S 36.19 90.3t cr. 28.22 0.. /c. aJ'Tia 14.1,22 22.2888,21 'JO.I 0.. XPDl"/C~ 180.23, 24 apxai90.1298.r6122.18128.23, 24 a.11f"pw'T"a.l Ct. 138.30 'TO ~~ o.pX11S 6.30 180.13 apX7J)'11C6~ 66.11,31 82.10 116,32 apXII,6~ 60.20 62.4 86.8,30 ] 00. J 4 .102'9106.[6 15H.32 182.1I aPXIICW~ 26.1 apxot"li5w~ 62.13 o.u{hu'TOS 60.1 r 78.22 aUOfPHa. 30.29 126. I 5 arrBwl,s 78.31 com par. 12.19 aU/cfOaU'TOS 48.10 aUul'xvrof 154 8,10 arru1'XU'TW5 172.14 auu}-,fja'Tos 32.17 o.ulJf.l.1f"aO~s 32.28 38.13 o.uuva1f"'Tos 38.12,20 98. I [ 120,9 152.27 158.24 o.rrXt"'Tos 124.6,34 aO'"xf'Tc.os 108.16 auwf.l.a'T"os 18.6 150.2,7162.13,29 'TO a.uwf.l.. 1f"OIt"II' 7I"f4"!/c€ 74.27t a.~w,u. ~I' uWf.l.an 76.8 86.2,6 arrwp.a'Tws 124.31 154.8 170. [2 172,9 an'\€u'T7J'TOS 128.23 a.'T€,\1!s 28.10,12,34 40.6,8t 44.2"1 46.13,17 al.
lhop.os 70. I? o.'T01f"OS 14.7184.17 a'TpbM"ws 136.4 avBv1f"6rrntTos 42.9- 48.13 passim 50. It 164.22 I66.3,1l 168.1,3 aU6v1f"oO''Ta'TWS 44.9 78.25 aii,\{a 172.10 lili,\os 182.4,7 '1'0 0:. 182.28 o.t",\c.os
154.1 170.12 aUTap/Hla 12.4 42.21 aV'TlipK1JS 18.13 42.12t 4i.:U,22 46.15 48.2 112.26t 116.21 'TO aliT. 10.14t 42.10 dist. 'Tt. o:)'«Bov 10.3It aU"J"oa.)'aBov 42.21 aV'Too.)'o.BO-r1]s 112.33 o.u'Toa7r€lpia 82.30 a.UTOfV 2.16,19 4'9t 6.20,21,27 102.4,
20,24 a.v'To€I'as 114.7 aV"J"o(ws (vel aUT.,(woS) 164.20,31 166.3,
12 168.1 aV'ToKlv7JrTla. 22.9 aV"J"oKiV1j'TOS 16. lOt 18.27,28 22.6t 166.31 176.5 "J"o 7I"pw"J"ws a.v-r. 18.3f cf. 22.8 a.VTO/CW,)T"WS 170. IS aUTO},la"J"os 86.16 a.v"J"oi)'\o'T7Js 64.3! a.VTO'f"t"A1)S GO.:;ut 102.23134.28 cr. ~I'c:fs aU"J"oalp~Iv
184·9
a.<paiPfO'"!S 182.17 184·3 a<pavi(flv 108.4 pass. 126,31 162.29 a.¢tBafYTos 46.20,27 158.! 162.24,31
170.19,29 a.¢BOVOf 88.6 a.¢t86vws 108.11 a." 166.12t 1 i2.2t ')'". JlOfP&' 22.28, 106.26 (lfla 106.24,28 110.19 lita }ul')'OU lOS. 29 faU'T ijs ')'IIWt1'T1/{~ 166.12 ')'JlWU'TUtOs 40,30 42. I 90.29 92. 3,2S 164.13 ) 72.1 t ')'JI. EaU'TOV 76.29t' 166.12 1'0 1I'pw'Tc.>r')'JI. 92.12 I66.18t l'JlWU'TI/{ws 40.28 ')'vc.>u'T lh IOS.27 'TO ')'V. 76.33 110. 19, 23 ')'oVt,uos8.7 32.7 86.31 184.12!· 136.13 c. gen. 74. 16 ,),u,uvos 188 .2:3
lifK'TIKor
"
160.18,25 162.3 .,.& 30.22,26 a l.
liflhfpOS c. gen. 4.19 12.33 a1. lif{,.,.f pa 12.13 14..13 lifill'Tipws 34.10 54.J9al. lii x fU9al 48.25 86.18 al.
li1j,ulOIJPl'fiv 80·3
pass. 180.31
li1),uIOIJP1'la 182.6 61),uIOUP'YIKOII ar'TIOV dist. 'lrO,1'PIKOV 138. 7t liialpfiu9cI! 88.23 74 .3331. 8I!1P11,uillos
52.4 114.8,10 144.1 7 150.13 172.7 8I!1P1)p.illws 120.8 156.17 !la(pfU'iS 138'9 lilalp£'TOs 74.31 liiaKOU,u1)Ut$ 98. 12 11G.30 124.23 126.19 132.27 {J7UpKfil,uivTj li. 96. 10 liIlUCOI1,uOS 128.4,32 130.16 lilaKpivflV 36'7 38,33 154,34 pass. 32.15t 3 4. 22,23 3 8.22S
161.Ilt
38.12 60,32 154.15 156.23
81aA6flll 48.8 162.25,27 OlaAIJ'TOS 48. 7 81aP.01l1} 114.30 8ulJI(ilrros 108.32 110.1 81&'1'010. opp. li6~a, VOTjI1IS 110,3 olavop.1) 108.12 120.26 180.7,10
OIU,'II'fP.'II'fIV 130.7 0Ia1rop6p.f6£ IV 130,9 ,sla,T'lrQV; lilfU1raup.£Jlos 88.1 1 81&'U'TaUIS 16.5 124·5 OtaU'Ta'TOS 11')4.23 170.13 lilaUW(flJl 181),5 lillh aelS 112.2 126.20 180.12 lila'T&'UUf IJl: Blo.'T£'To.,),,u£VO$ 98.
Blo.nlllEIJI trans. 116.23
I intrans.130.S
,s,o.'T1/PfW 136.31 Blo.l'OPfiv SO.3 OICi.tpOpOS 66.17 124.,32,33 140.32 lito.l'0pM1)S 110.6 134,3
lilo.l'UACh'T£lJI 112 7 118.7 1362 ol£lp')'flJl
124.4
BI1JKHV 138,34 ~UU'T&Vo.l
36. 7 118.12 in trans. 52.21 100.31 Hl8.1 6,17 Olopt(flJl 12.29 010'T1 quia 4.23 quamobrem 68.24 OO~ O. opp. OUlV"lo., JlOIjO"iS 110.2 ~O~o.U'TOS 108. 32,34 ~6uts56.lr , 20 130.10 liOIJ'\E~EIV 70.35 lipQV intrans. 66.28 68. 15 Bpo.U'TIK6s: com pnr.66.23 lM"o.lliS OS'4, 12, 16 80.3 84.6 86.28 saepe opp. ovuto. (ihro.p~ lr ) 8. 18,20 M.8t 106.lOt 108.6 182.28146.24t opp. 11'011011, 1r7}AtKOII 58.23 78.22 156.8t 176.32t 178.30 opp. il/fp· l'flo. 72.20t 122.17 J4.6.24t li. a.,u/pUT'TOS 58.16 IhrElpos 78.6-80.10 passim 82.17t, 23t 86. l t ~Ul3fU'TIJS 60. I 1 !luw,uo.'Tor 86. I t UXWPI..ij90s 'TO Tjll, dist. ill 4' 9t opp. fvds 6.22t 100.30 114.,) .,.0 -rrpllrrlAlf 7W. 6.26t .qvwp.l"ws 116.32 164.26 ]72.9 ~JlP~'OVJl: IVfPPJ(iuI8a.I 126.29 I"".I8lJlfu 180. J I 186.29 IV'TV)'X,h,w' 88. '4 ""U)..01170.12 172.18 182.8, 18 compar. 182.17 IVlJ7ffJ.pXflv 20.21 46.19 trVWQ'1S 14-.25,31 16.1,7 58.21 64-.27 S4.II 104-.12 108.3 112.2') 114,9,30 118.6,24 130.7 140.16 144.') 160.3 172.1I ~". W(1!TP"C7, 184.5 ~fpo{J(TlOS ]08.25 pluto 60.13 62.6,9 tI"W'TIICOS 14.24 1(a.IPf'" 136.32
72'3
88.15 al.
1(17Pli0"8al 50. t 70.28
Ibf»1J.1.l"os 26.26
84,9 86.32 106.24 al. l!rlP1Jp./vCols 182.10 134.22 140.26 i~cr.tPHOS 24.12 86.26 al. i!cr.Mfl.'Y7} 100.27 126.2 142.2 152.28 1!cr.AAtt'Tnu8al 120.6,7 f!a1tAOUV 54. r i!6.7r'TEIV 120.30 I!Titp8al 82.23 98.27 120.34 128. I7 al. i(aPTiiv: it1JfJTTitT8al e. gen. 14.9 32.30 110.4 al. aJr6 TIVO.f 14.22 i(E)JTTEIY 84-.10 i!IXEfT8al 90.2,13 116,3 U2.24 l!VP1J#/"(I>s vide s.v. lEalpE'" f!IS opp. o~(Tto.l04.17118 opp. l"InEia 164-·34 i!IQ'Tttval 14.29 intrans. et mcd. 112.4 166.7 l(op.olouv 160.7
f7ra"&''Yfl'' 130. IS int-YfQ8al 28.26 brduaK'TOS 176. 15 f""ftlUo61~7Jf 20.28 17rEKflvo., S. 3~ 22. It al. br~pfl6EIY 68.14 ';7fEu8al (8EOlf vel. sim.) 162.9 176.18, 27,33 178.lIt 180·17 brlOf7}f 10.18 18.13al. 17rlofl/{v~IIa.1 116.17 med. 128,30 134·9 .f7rl61Xfu8al 182.10 bn61a.p8pouv 156.23 l7ffKp4'Tfia 126.16 13'''-.15 11fIKpanjll 168.18 bnAttl'7rflY 162.4 e. ace. 108.9
120.28 .f'ltIJ\fl7rfIV
84.23
pass.
IWIa'T1,I'1J 12.IS t
can;. 61&'vola 110,3
11flfTTpftrrlK6s 128.10
wpos ~aU'T6 16.
30 18.5,7,:.11 20.2 44.11,25 46.5t 76. 22,29 164.21 168.4 11tlu'TpE'Ir'TIKa ")'tll1J \8EWV) 188.21,25 11tIIT'Tpftpflll trans. 126.27 intrans. 16.32 24.29 84-.30 36- 40 passim 130. 14 188.26 144.28,29 med. 18. 1,5 20.1 84.28,32 36-40 passim 42.2 128.25,28 134.33 138.29 142. {,runpI1H:w (- tUBal ) 23 168.2'b27 7rpOS ( ds) iaVT6 16.31t 18 passim 44 passi m 46.2,3 76.25+ 138.26 150.8 162.ISt,3 1 164.12 168'4 i'lrICT'TPOtp7} 36 passim 38.2,15 40 pas. sim 42.2 44. passim 96.13,19 128.24, 28 130.19 188.28 150.7 br. BEia 134·34 OVtTIW07jf 36.26 40.31 TO. Ka'T' hr. 40.15 bnnJ\t,v 114.1/ 17r1'T7}6E1of 74.19 124.7, 1I 126.9 164.25 17r1'T7jofl6-r7jS 42'4 68.10 74.24 plur. 68.22 j'lfltp/~\V 164.9 l7rOVOP.&(fIV 132.30
b ropl")'fl" 116.26 tp7j#OS 126.30 130.25 tpXf(T8ru Els 'TaUTOII 'TIV\ 118.25 fUXQ:ros materiae proximllS
126.24
124-.2,13
128.18
jUX&'TWS 124.13 £TfpOK(V7jTOS 16.11
112,9
178.1 120
t 22.7 176.15 24.14 f{" TO' 10.t8 84,35 38.17 40.26 44.18 'TO E~ ETva\ 44.29 Eu8vs: /(a'T' E{,9f'av 172.30 tOplfT/(EIV 6.30 88.15 Elhalt'TOS 60.9 118.'1 EVTaK'TWS 60.25 lcpa'lf'Tfu8all08·31 114']9 ltpap#o(flll 52.lt 174.28 l chl KIVO{,p,fPOV 172.23t K(VTjUIS 16. 16 30.15,16 36.[4 42,5 52.10 72'7t 92,9,10 114.29 172.26, 28174· 4t,13,21 ICIJlT/,TlKdr 18.22 176.14 IC. faV'TOIl 18.32 92.2 KIV1]'TdS :'y t ICWflP
/(A71pdVu8aI98'9 /(OIVWJlfIV 4.4 6.9,lJ 38.1'3 96.6 /( . "pos 'TI 20. I 8 1C0lvwpia 24.13 32. 19 36.6t 74.29 96.17
112.6 130. t I 128.5 ICOUWIV 12. 13,14 30.2 126.25 132,33 1C0U,uaS 38.4 142.19,28144.1,17, 19 ICpanw 106. 17,19 140.3 148.25 184.18 IC Oj.'{(fu8al
Kpa'T7j'TI/(oS 106.14. 17 KPf[.,.'I"WV 8. Il , 27 10.14 al. 'TO Kp. deL 14 . 15 KPO'l"'TdVWS 20.10 62.21 110.12 ICptUIS 164.27
lBfa 86.12 iB I&:(flv
Ka8alpfiJi ]82.31 Ka9apos 182.22 Ka8apo'T1/s 86.32 186.8,23 t 154.9 K&81%pUiS 128.8 182.27 Ka8ap'TIK&s 128.8, J J 'Tb /(. dist. 'TO CPPOIJP71'TIKJp 186.23t dist. 'TO ava'}'w·
Kp~cplOr
88.26 al.
84.,9 106.11,28 134.!I 140.29
KQK"-OS 86.17 ICQICAIf' 12.9,18 16.16 86.16 /( a'l"a KOKAOV 40.10 /(/'pIOS 4-2.28 44.31 Kvplws 70.28 72.2
INDEX VERBORUM
33 0
fJ-fTa,BdAMw trans. 72. IS
A{,!'If"fIJ'9al deficere 178,3 [ A€7,"ruup')'t'III 156.24
intrans.30. 1632.2 72.15,18 a!. fJ-E'TJ.,Ba.(ns 32.5 172.3 r p.f'Ta,Ba'TIKws 174,,3 184.13, IS fJ-f"rafJA7JT6s 72.6,14 110.11, 20 jJ.fTa,B07l..1! 160. r 4, 18,25 162,3 172.28 ]82.10
,\~i'~'" 122·33
W'T1l8lo6ycu
A ACt.I'X&'/lELV 22.S 36.29 saepe
'T! 26·4 t ?i ~Jlw!J,I/lQ" sim. 4. to 64.17 80,30
AfI'HII: b Af')'fTai ).)'Yt-TCt.I
.\1)1'1"7"0$ 108.27 ;l.iOQS 128.9, I I AIYyI(€1T9al 164.26 AOYlKOS 128.14 Ao)'IKWS 128.14 AO')'WJ/,os lOB. 11 164.27 AO,),O€I/)hs: compar. 98.31 AtYyOS definitio 20.12.14.22 98.13 ratiocinatio 108.29 0 aUTor ;>.,.. 58.2, 32 128.16 cf.98'3 1 ratio mathematica 24.4,16 26.25 68.17 134-.1 162.8 178.6180.4t &"a: lI.&,.Oll 142.20 AO"Ol llotiones 170. I r OUO'Id!/)EIS A. 168,33 M
fJ.ly,,90s opp. 1'I"}>..1j80s, MvCt.fUS. rlVfP'Y€lCt.
78.20t 150.4 172.30 opp. ux1i}.tCl. 184.2,5 fudJEKTLK6s 164.28 ./J-€91iICTOS 60.5 98.29 I02.I3t 114.26 cf. s.vv.
VOtlS
~vx1,
j.li9,,!1S 2.17 4.1 6.8 16.4 28.10,11 42,5 68.4 76.7,21 saepe Ka:ra.
/-LI:Of~W
opp. KaT' o.IT[o.v , Ko.O' ;;1I"IlP~1V expl. 62.14: 22.12 52.4 54-. 20 64.8,10 80.30,31 92.17t 104.9.10 106,3 108.23 122.31 12 . 1.18134.29150.23, 26170.10,16176 . 17 VOfpal !J.fel~m 60.14 p.~t(ovws 10.27 12}4 al.. ~ /-LfVHV (opp. 7fPOIfVIlI, KIIIEarOell, /-LfTa.~ ,B&:AAEW) 30 . JOt,3It M.I:at 36.15 38'9t 44.3 84.32 108.5 112.3 130.7 136.10148.22 150.19 184 . II,I2 jUp[(HV 28.2,4 58.16t 78,30 84,35 a1. !J.fptK6s 96. 23t cf. S.vv. IIOUS ~VX~ com par. 68. I ,6 112. 1St al. . TO jA-., -rei; p.. 6(;. I I 96.9t,29,30 P.fPIKWS 64,9 158. IS, I7 p.fplu!J.6s 80.1,3 P.fptUT6s 46.30 74.31 76.10 78.31 al. TQ: /-LEplrrTJ. 18 . 2 84.34 ltO.IO,20 tria genera P.fPI(1TWII 150,,3 Tel; 7ffpt
rrwp.0.(11 ("11". TO rrwp.ll) p... 166.lt 170.6 172.5 p..fPIUTWS 170.14 jA-£pos: p../pEI KIIIElv, KwiitTOal 18.24 TO jA-f(Yfl 7rapa/,oll 58,,4 NaTeI; p.I:pos, jA-ip7J 52.11,13 al. 7/"apa p.l:pos 180.19 cf.. s . V. OAOII p.Erra., -r& 52.21 56.31 124.13 126.28 p..EUOT7Jf 40.22,23 76.16 116.28 118.2 12.1..2 128.35 IBO.St P.fUTUf 128.20 p.f-ra!3a[vHv 148.20 172.31
20.4 22.9
54.22
86.9 at.
3 plur. indic. praes . p.f'TaoloouuI106.4 p..f'Tdoouu 20.6 66.28,29 68.2t 86.28:\1. NaTa fJ-fTJ.OOUIII opp. K. l.doE~1II 54.20 p..E'Ta.AIlYXJ.V€11I 86.29 88.19 92.32 108.7 aI. fJ-E'TaAap.,Ballfiv syn. p.f'TarrXflv 14.15 80.20 82.4,13 90.13,14 al. syn. 1I"apIlACJ.fl.f3dllfiv 126. 16 P.ETI:XflV 2- 6 pass im 10 passim 22 . 19t 26. 14 saepe 1I"PWTWS fl.f'T£XflII, P,ffl:~ XEffOal 6.27 152.19,33 180.10 el;fl.irrws /-l.fTfXfU8at 114. I aft, 1rOT~ fJ-f'TfXf.1V ( ~€uOa,) 20.26 60.2t 66.18 J52.24 178.26,27 XWPIU;W~ fl.f'TExeUOal, 76.12 fl.f'Tfx6p.flla opp . ap.f.Of.KTOV,P.€Tf.XOV'Ta saepc:, praecip. 26. 22t 28 . 8t 50.26t 60.lt 88.20t 102.14t 164.5t fl.f'Texop,I:vws 26.29 p.eTolJcdCJ. 14.10 22.5,27
74.30 82.29
104.34 124.8 178.1 p.t'ToXI/4.2 /-l.£'TOXOS 168.8 fl.E'TpEW 52.1T,12 54..12 94.4 102.3ot 126.24 172.24 cf. S.V. xp6110s p.1:'TPOV 42.2,3 50.12 52.8t 70.35 72 . 3
108.8 120. 28 126.6 136,4 138 . 1 174.26 fl.. KIV~UEWS 52.9 174 . 20 7raIlTWV 82.32 TWII i)IITwlI 102.28 XPOVIK611 174.32 conj. l.lpos 172.25 conj . 'Td~1S 126.22 fl.IKTOV 82. 12,15 92 . 8 fl.1fl.f'iuOal 28.22t 30.12,18 52.29 72.19 118.25 124.24 178,33 182.24 fl.j~tS 140.1 fl.o'ipa portio 28.28 84.14 178.27 P.OllCJ.OIKbv, 'T&" 96. 14 p.ovds 24.1t 26 . 25 ~6. 10,29 98.2 158. 31 160,3 178.29 fl.. afl.£8eK'TOS 90,7 el;PX1K1) 60.20t 158.32 ,)AOT1)'TWII 66.2 ouUtWV 102.12 7rpw'J'oIJPy6s 180. I /-l.(JVlp,OS !)2.IO P.OvlP.WS 1~6.7 fl.OllO"ff.v1]S 26.2
TOIS
N VOf'iv 90.26 92.24,26
118.29 144.22 148.27 passim 152.8t 154.1,28158.30 160.27162,9176.17 af.t v. 22.19,20 152.22t 160.22 162.5 184. 15 a.p,f~
'Ta.f1J.'TW~, ~alJ'T~v v.
P.fTllfJCJ.'TIKW~
v.
184.12,13
22.25 144 . 22t 146. r8 t voep6s 62'7,10 114.29 118.28 150.11 ]52-4 passim 158.20+ 160.13,19,25 162.2176.21 super!. 98.29 II. £vl:p-
INDEX VERBORUM "Y~!a
152.24 176.25
17~'4 1'''"'0"1$
I}tJxf!
v.
(W1J IG4.IS
If.: P.O,,~S 74.2~ cf. S. ~v; &pdJ}L6~ {'Iaus oas j.ldJf(IS 01l0"Ia uflpa '1'"0 vOEp6v 162,9178.7 r4 VOfPJ.
152.19t 172.6,10 178.~t lIQf· pws 92.15.::18 122.30 128.14 150.22t I'G.n
{to.2I
vOf/,ua 108·30
90.25 148.lst 152'9t,35 opp. opp. /lOVf, JlOl'J'TOV 146.26t opp. &1'010. 160.26 plur. 108.31 118.21 148.14 182.26
V01/ITif
80{a, Ottt/loia 110.3
VO'1'TIICOS 22.23 Jl07l"'os
opp. oO{«O"1'"OS, alQ.vorrros 108.33.
34 'rDV07}T'OV 142.23 144.22t 146.22,
1;6,27 152.10 184.12 '1'"0 hAws v. dist. 'TO J",..41 JlooiiJ"Tl v. 146.14 81"1011 II. 140.14t 142.4 Til vorrrd 118.25 152.6 170.st cr. S.VV. ~vJ.s volis voils 24.28 38'3t 56.8t 106.6,7,26,27 128.14 14-0,5-162.12 passim 168.20t, 30t 176.21 t 178. r,rSt 184.13, 14 dist. !fI.lX~ 22.13t dist. 7"a f V 22.24t dist. OEOS 118.2I t opp. 6v, 90.19t 92. 14t lOO·3 [ 122.9 140.Ift 142.S opp. tillola 160.14,21,29 180.18 est E100r 56.16 vovr Q.J'(6Elt.'ros 90'If 142.lot 144'9t 148.4t 158.13,21t conj. 6fws 142.14 158.21 vour 8f,or s . 11(8fovp.Evos, vou 8EW, 98. r8t 114-.I3t 118.20t 140.St 160.5t, 16, 24 176.2t,30 178.24 v. W8fK7"oS 98. 28 144.9t 158.19- 160.20 passim p.r· pucor 96.23,26 158.14 V071TOS 142.32 146'9t 7I"PW7"OS sim. 24.31 26.17,18 92.4 t I40.St 14.4.22 Tb.. EWS 176.28 VOft 24.28,31 58.31 62.6 122.26 150.12 v. f7l"£P~OUP.'0', I-YK,Of1P.IO',.. 144. 21 II. allwTfpw, l(aTCa.I'r£pW lo6 . 2-~ acc. plur. vovs 98.20 1-12.22 voas 140.6 1'/8.23 vvv, 7"0 48.26
,w"
o lJ-ykOS 166.6
8SE: TOSE TI 24.21 olltElws 92.13 oluTucor SO. t ( 74,9 OAI I(OS com par. 6:;.12 66.11,31 68.6, 18t 84.15,26 al. QAor 8.p.a 50.7+ 52.II 146.30 168.If 81\.ov opp. 6v 68.30t opp. £loos 70.15t 01\.. ill Tt; P.fPEl, IK TWV P.EpWV,7rpa T;;"II IJ.fPW" 64.1-66.JO passim 70.3 122.28 158. I I t oAa totalitates 50.21 62. 24,:2890.1 7"a o1\.ov mundus 24.24 Ttr. o1\.Cl - ·ni".dvTCl 28.2230.18100.1 104.31 al. OAOT7"IS 64.1, 25t 70. LO 96. I 1,30 182.33
8 ffniV
oJ....
66.9
OJAOlon'jf 34·3t 3u.3t 40.20.22 52. If al. OIJ.OIOIIU8al60·33 120.23 128.33
33 I
Op.o'Ta.-yT,r 24.8t 96.18,24, 31 OJ.!o$uf}s 100.20 01J.0q,lIW i 98.10
OV, '1'& saepe dist. TI1-ya8o" 8.33 d is t. Ta aiwvlOI' 80.lst dist. a7l"£Ipta 82.33 opp. (w~, vovs 66. 21 90.19t 92.13t 96.8122.8 t ,22t 136.20 142.13 opp. (I;o..ov 68.30t opp. floor 70.23t 138. 16t ilv IIp.G. K. 1'("ElTlr 94.32 cr. 110.1 ,-ao.fl6v50.15,16 78.5t 94.12170.24 Ta avatPCllp'TI"~ 0" 94.19 TO OVVa.P.EI, l"fp -ydcr- ;)v 122. q,IB Ta IJ.~ ;)11 48'9 80. I7 122.19 126,31 162.29 Ta ;)VT"'~ (I" 78. I9t 80.25 82.1,6 108.34 142. I I . 22 168.13 opp. VOll i 140.l4t,28t TO 7I"OT~ OV 52.25,27 Ta 7rPWrwi ov 26. It 70.10 80.32 92.2 7"a ov ,-a Iv Vt; 152.14 OY'TG. opp. TO iJv 90.22 92. ( opp. "'POOVTCL (U1rfpOtUII~) 102.16 1840. 25 opp. (VaOH (8£0t) 120. 1- 122.6 passim 126.19t 128,3 af!;)vTa 52. 2382.21 94.14t 150.21 168. r r rOT~ ;;vTa 150.21 "'ptI.T",r OY'TCl 140.12 ,-a ti.l(pa 7"WV ~V'TWV 56.30,33 Ta ~(Txa,-ov T. OVTW" 56.36 ;;Y'TW, 92.16,24 140.27 cf. S.V. lIv 6'11'aoo~: o/UXal BEWV 671". 162.2,3 176. 18 ($rEp opp. TauT&v 20.10 iJp")'a.II0V 70'33t op(-y£uBai 8.24 10. I, I? al. . OPflr7"&V, T& 10.1,2082.32 34.32 38,3 iJPf~ IS 36.1,23 38. q 42.3 &pl(Elv 16.I? 42.3 84.4 ,12 102,31 at. wpuTp.Evor 110.21,:014 128.29 6p}WuBai 88. 29 IIp).lf} 128.13 opor 50.14 102.33 172.25
on
= &nouv 80,9 ouoalJ.oII cf. 5.\1. 7I"aY'TaXOIl OUO(V, n; 6.19 OVdlCl saepe opp. ovva).lls 8. 18, 19 54.
7,10 182.29 146.24+ o pp. fVfP"'lfia 18.7t 46.4t EO.7,22 76.25 78.2,3 92'30t 94.22+ 96.4 146.24t 148.6t 150,9 152.22t 166.26t 16S.ao opp. VOII. ( -YVWITI.). (wi} 92.27 100,31 122.14 166.9+ 172.lt dist.,-o fV 100.36t KaT' ovu[a." opp: l(aT' lv(p-yEIdY 10.14 18.1442.1046.2,5 saepe opp. Ka.,-a. P.lefElv 22. J I opp. Ka8' ~{I" 104·17 ·OUIT. ulJ.f-y(871s 154.29 o.).I(6£I(To;
166,17
a1J.1p11J"TO; 114 .18
150.1 166.30 alT~lJ.aTOr 162.13 av811.0ITTClTO' 166. I I vo£pd 24.27 150.24 J52.21 176.tr,25 O"TWS oliua 140.27 rpWT71 102.1 I UW).IClTl/(f, 162.20 1fuxi]; 22.1 ovu[a, aVTon1\.Ei, 62·7 OUdunrOI&. 138. IS OUIT1W071; 86.25 40.31 62.10 92.21, 25 106.20 168.33 172.2.3 OVUIWOW, 40.27 122.3,6 6XfJlJ.a. ani mae 180.5t,30 - ]84'. 9 passim iiX' lTu).ltPufr 182.24 184.1
INDEX VERBORUM
33'
7I"EPWOJ/C.QS 174.18 7I"fpiOOIICW~ 174,5 7f"fptOOOS 172.23-174.35 passim 180.25 1I"fpwlI/j(a SUI'&/-<EW~ 30.25 68'9 106.17 112.23 npiOX?1 134.1 I 7I"fPUPOPJ. 182.26 7r7lyvt\I'at 50. 13 71"71AiICov opp. 7rOO'Ol', oJva/-"a.p.fJrl.~wl 68. 13 '7r-poJo..ap./3a.YUII 62.16 74.21 92.21 104. 'll"potlT'J"&"C:U;
172.17 I1TfP1/tTlS 80.6 plur. 56.15, 16 70.25 (TTol-r:f,a 48.2 72·4 (FT. loAIKd 184.8 l1'f"pfl/JftTOal 44.24 (1) 46.31 (1)
(1'lIYrlvf,a 114.4 I1U'Yl'fv-lj~ 10.2628.16,3330.3 tTU1'Kf,O'Oal 48.8
lI, I2 al. 7tpo>..rl.jJ."IrfiV
pas:s. 128.18 108.It
]04.31t 124.23 176.3.'7
1rPOIIOfj"
1fpolloo6p.t:va
pas~ .
333
U'TEpf'UOai 126.32 (?) ITTfpf(fOa, 16.4,6 164.3
118.:;!Ot 11 8,29 -ra.
32,901.
UtryKlvfiITOal 182.10,25 O'tryXf'V: I1trylCfxV110a1154 . 16
104-.35 106.14 108.2,14
O'V'YXUO'IS 154 .14 UU(f.ryVUITOa, 98.10 O'u(u1'11s 44.18
124.19
"'POJlO7f1'II(OS 106.1, ' 3 124.24 144-.7 7l"ptSVOIO, def. 106.st: 104,34 108.2+
ITv{lI")'or 140.24 o·up.p.tp((fITOaI166.6
118.26 136.27 rrp. J~rJP7J""'''1/, uv.,Tf't"o.-Y""(JITJ 124.1!h2o
1rpouAap.fj&'IIfIV 182.20
ITUP.P.f'Ta/3&.),,),,~'" (i n trans.) 182.30 1TlJp.1raOf,s 82.18t 36. 27 124. 15 l1up.7rapcl1'wf 126.2 1 UUP.1I'clUXfIV 116.1 2 182,31 uup.W'A1/poiiv 54.9 70.16 144.1 O'uP.1rA1/PWTIK OS 70.30 rruP.1rOpfv~O'Oa, 48.23
1I'pou'T,6/va,IO.ro,JI 18~.8 7rpoinr&.PXW1 20.9 50. 24 62.16 64.29 74.12 82.8 aJ.
l1up.tpueuOa,98.25 U4.9 ITU).upvr,s 104.34 106.21
7rpOUBfr,S 48.2 wpOUfXI,S
34-,33 128.6 1rpOfTfXWS 86.18
96.lOt al. "'POU8ft1IS 10.10 12.25 108.16 182.1 6
184·3
ITVP.1rTVI1O'fll': ITUYf7rTII")'p.ivos 150.13 120.7,24 122 .1 130.23 al. com par. 116.8 I1UP.CPVW" 60.3 118.6 176.6 180.33 11111'''-1''11' 6.1 It 84.34 118.5
1rPOiITOH.flUfJfJ.t 68.20
'lfpoihrol1'TatrIS
J 2. I
I
""poutpla''F'J.vat intrans. et med.
50.25
(TlIya'Y"'I'o ~ 14 ·3~ l1uYalpfiv: uuv'!1pijITO"1 176,32 UVYfA.OJI'T1 I/JdJlat 28.18 l1upaiO'01/I1IS 42.6
64.4,28 82.10 104.6 a1. 'lfPC
Til
1rpWTa
ws
70.32 72.4 I111vavdYfl10CU 182. I 7 (?)
TOV
82. 13
1'78.4
VUy"iTIOJl
ITUY"W'0l'fVYQV 66.26 (J'vVa7rO K" OtuTaUOCtl 182.3 1
12.1 3 34.4,1438.
trans. 12.21 16.25 36.13 72. 12 188.25 intrans.16.34 52.19 (?), 28 102.24120.26 med. 16.32 18.2 36.,5 88.19,20 a1. lTuvl1.p7iiv: lTUvtlp't1/p.il'or 24.24 O'uva¢~ 32·31 86.8,9 120·7 178. I7 tTvvaI/Jf, .. 130,3 ( I1UI'8fjy 36.6 38.26 al. . ITVy8fO'iS 36.6 130.1I
30t 52.18.3.1. 1rpwn.,s saepe, p raecip. 20.3t, :nt opp. Kanl p.IOE{ ev 80. 31 TO '1rpWTwr 30.19 . 7rPWTOUP/'OS 98.S 1] 2.13132.26184.28 142.6 178.14 I BO. I
VUI'J:Jr'Tf1V
p
(J'VV8''' lpf'Y
110.6
uuvfilj'IT'tdll'" (intJans.) 166.7 (J'ull8pop..o~ 72,9 .
> 24'5t B6.St 88.29,24 90.It 92,5,6 96.llOIt 98 passim 100.35 102.7 1]2.6,12 128.15,18 158,30 178.20 180.1 (T. (C
O'UVf(V'" '1rpor 'TI 46. (8 I1UPfK1rUPOtiV 114.26
(J'UVfP'Yf'V
uW'fv8f11' 6.13 36,5 al.
c. dat. 80.10
O'UVfl(Tfll'f179al 4.8.28 tTUVfl(TlltOS 14.27,32 44.5 122.27 ITVllfyoiiv: O'u"",";;'170al fauTrf 130.4 17Ullf(dlrTfIP 114.25160.11 I1UVf'lfatpfIT9a , J 82. 32 l1upi1l'ffTOai 162.7 182.30 lTUVf7r'I1'tp'tPEI10"1 162.10
66.25
lTuvlXfla 24.13 98,36 112.4 J16.31 128.34 150.11 182. 14 I1VI'iXEIV 14,3080. 2 44.3 4.6.11 saepe I1UVfx-ljs 36.14 52.18
(T'l'aOfPW~ IS6.29 ndtTu (opp. Kt"",tTI") 60 . 17 UTfVOxwpf,uOal 88. I 7
Bb
INDEX VERBORUM
334
48.1 3 58.1 46,33 48.5,14 al. compar. 56.17t -TIl (1'. 56.28 112.29 138.8 (fuJlliv'Ll 4.3 6.10 tTVVVEVflV 78,4 128.30 130.13 tTUVVEVO'U' 128'3! 130. 15
uvv9H1IS
(J'VVOf.TQS
(}'UJlOVcria. 10.12 f1'VVOX~ 130. 18 u v"n1.~ls 110.7 (TUVTaUf]'WI :
UIWTfT&'XOCU
86.12 124.20
140.25
2.13 112.31 ( trans.) 56.2 120,31 80.4 84. I I
rrVJI'TiOfU8al
rJ'lWvrpuTTO,Va,I UVU7I"flpCill
(Tvrnbo.A",,, : (TvYftI"raAp.£vos 156.8 UlJu'l'"Olx,a dUtTTOIXOS
124.23 138.10 4.27 24.244.14 86.11 96.11
16 62.2 126.23140.26154.16168.24 178.21,27 182.33 T"A,dwUIS 46.14
TfAW,'7'lK6s 46.19 74.l0 142.7 nA"U'lovP'Y"jv 118.14 'T"£AHTiOvPi'6~ 128.10 134.34 '7'''AHn'ala, T4 124-.14 130.10 TEAOS opp. apx.q 36.14 128.22,28 130. 5,18 TfV~ I ~ 34.33 'T"I~ ; 'T"O Tl K. 6.TOp..OV 70. I7 'T"01fIK'~S 154.30 T07rOS spatium 4-4.6,7 plur. 124.5 Ttt fV 'T". 86.31 01 7rfpl 'Y1jv '7'. 124.3 TpaviuTfpov (adv.) 128.12 'T"pon, (conj. a,\,\olwuIS ) 30,30 'T"V7rOS 144.30
138.13 fHph"YfIV 80.4 fJ'XifnS
108.14,16112.22
ux7io'Ut 184.I,S rrrf>(€111
14.28 34.S 44 .2 46.8 126.29
uwpoa 16.3It IS.St 22.d 24.22 68.25.
28 74.27t 86.It 122.23t 150.5,8 162.14t 16(3.It 170.6 176.5180.23 184.3,8 BId, p..E'Ta. crrJ.P.rJ.TOS 18.17,18 fr.
aiu8Tj'rov ((ucpCU'is) 142.27 144.2
142.30 BflOV 112.12,28 122.24 144.2,6 (opp. fll'Pllc6v ) 180. II atlilov (syn. llX7Ifla) 170. r8t 180.35 (Twflo!r"c6s 86.3 98.21,29 122.22,33 162.20,26 170.12 172.8 uwp..aTllcws 122.30 124.31 128.12 f')'ICOfJ}UOV
(1'WflaTo " llir,~
UWUTIKOS
172·7
14.26,27 46,7 122.27 T
T&~I~
syn. U~lpU. 24.lt 2G.I,9 60.19 90.16,20 96.9t 98.7,33 100.26 at. 'T". O~ta ( O"wv, (vu.liwv) 116.1;28 120.22 128.1130,4132. 1,32,35138.30 'T"WV I$vTWV 120.23 'T"OV 7rEpaTOS lSS.II i)7r~PKflflEV1} 96.14,29 98.10 dignitas 22. 13 30. 28 38.8 62. 23 al. syn. " vTa(ta 12. 12 86.16 ] 20.29 144.6 £V a"rlo;s TU.(fl sim. 14.7 132.27 'T"&Tn l v 38.6 86.13 al. TfTa'Y/IoEVOS 20.2224.17al. 'T"aV'T"6T1}s 24.13 60.17 90,5 112.4 150·9 T£K/Io1}pIOii(1'Oal demonstrare 154.19 (?) 'tbl.fJO~28.lOl,2It 30.27t 40,5 44.23, TO T. iv TOIS B~ol~ 26 46,7, 1St saepe def. IS4.23t TfAfl&TfPO~ 8.24 28'3ot al. 'T"fAfl,haTOS 40.1 I, 12 TI'A"drTaTO~ 40.9,16 (?) TfAWlT7IS 10.16,22 28.27 30.25 50.13 126.26 136.6 152.32 162.5 182.33 T. tJ~(a dist. T. TWV iKtJfOU/IoEVWV 134-.23t '7'fA"lOiiv 8.25 12.13 14-,33 30.2 4-6. II,
T VA1} 32.5 68.24,26 84.21 UAIKOS 184.8 V7rap(1S 26.23 28.15 60.28 72.6 92. 27 a1. opp . Mva/lols lOG. lot ]32.28 app. l vip'Yfla 10.22 praecip. de' dearum U7rfPOVUJWV substantia ]04.31
10o. l ot 108'5 t 118,9,18 124.21 134-.27 Vlf. aV€KAfI1rTO~ 78.23 alrroTfAr,S 60,33 7rPW'T"JUT1J 144.13 Ka'T"a ('T"i)v) Vn-ap~lv opp. K(1.T' a!T(av, Ie(1.TO: /IoitJl'~JV expl. 62.l4t: 6,7 64-.9 92. I7t 104.8,10 124.18 150.25 168. 13 U7r,,~aVIUTau8(1.1
126.8,31
U7rfpatpElv 156.9 u7rfpa1rAoiiv: U7rfP1J1rAWUO(1.J
84-.6 124.22
136.1 I 176.19 V7rfp{30Ar, 118.19 U7rfPfleTflvEuOaJ 56.35 hip(wo~ 100.28 u1f"pllipVfIV ; u7rl'pllipvutJaJ 86.33 lnr"plCl'lutJal; U7rfPICI'I/-I-fVOS 36.17
54.11 84.1,14 90.lOt al. V7rfPK6u/lowS 142.IBt 144.lot 182.3 u1ripvov~ 100.28 U7rEPOUUW ~ 100.28t 104. r6t 106. 22 108.25 110.2 114.18 120.12 122,3,5 '7'0 V1f. 122. IS '7'0: U1r. 134.25 U7rfPovuiw~ 104.7,r5,19 128.t4 U7rfpoXr, 108.3 110.17 132.29 7rPOS TJ 84.33 116.6 124.6 a1l-0 'T"lVOS ]36.6 U7rEP7rAr,P1}~ lI6.18t 134.14 U7rEpnpOS syn. ICp"[TTWV .66.32 68.12 124. 12 a1. fmr f p1>ip€iv (c. gen.) 132.25 176.29 lnr7)PE'7'"j" 182.23 U7r1JPE'T"IKOS 98.8 V7ro{3u.8pa 68. I 5 u7rol3a(vf/v 24.26 U7r ol3auls 24.6 86.21 110.34 v7roli"irr'Tl'po> 88.4 u7roli€Xfl:rOal 10.22 40.30 68.2 88.27 98.15,18 110.25 112.1 132.1 160.4 170.15 176.2,28
INDEX VERBORUM ir1fOKf10'8a178.17
tl1rOI(f;'p.oOll
48.8,9 68,5 162.26t inr. ?l'allTwv 1fVXW /HiW~ 68.28 plur. 60.27 66,17 68. 1,17 166.6
68.27
Q?fOP.fl'f'lV 2.17 4.4 int&(J''Ta.ITI~ 80,30
32.8
34. t 1 44.31
78.6 84.24 86.18,23 92.10 96.18 saepe Vir. aUToTfJo..I)~
52.16
76.15
60.2It 100.25
p.fTfXOp.l.vTJ 26.23
VOfpct 22.2 166.30 176.10 inrO(J'Tcl.T1/~ 52.7 56.16 150.16 168.3f Q'lroO"'Ta.7"lKor20.8 28. ~:;qt 54. 12, 24 58.5
60.23 al. VrOrTTpw""UVo.l 106.16 118.6
j
335
42.32t
76. I f
34.8 40.l 56,35 60.12 86.20 110·33 ] 12,3 114·5 116,33 Ka.e' iJlf)f(TlII 60. 23 86. 10 178.30 /Ca.,..' i uXaTTJJI jJcp. 64.11 {J(pilvt:.l: UCPflP.'''O~ (app. KPfiT'T(.t)V) 20.6 .28.I~ S8. 1I,lS 112.23 aL vl/I!{]rctv(u tran s. 8.12 26.2: