The Six Books of Proclus on the Theology of Plato, Volume 1

It remains therefore that the one demiurgus of wholes must be arranged in intellectuals. But if indeed, he is the first father, he will be intelligible, will contain his progeny in himself, and will be the collector of separation. How therefore, does he divide the worlds? How does he generate the multitudes of mundane natures? How does he speak to all the junior demiurgi at once? For the first father is uncoordinated with the whole number of mundane natures, and also converts his first progeny to himself, flying as it were from multitude to union, and hastily withdrawing himself from all-various separation into intelligible transcendency. But if the one demiurgus of wholes is the vivific order, all things indeed, will be full of life, on account of the whole demiurgus. And the cause of souls, according to a probable reason will here become apparent subsisting prior to multitude. But how will he convert all things to himself? How is he called demiurgus and father? For the vivific deity, herself by herself, has a maternal dignity among the Gods, and is the supplier of progression to all things. But to produce forms, and to convert, are the illustrious and peculiar good of intellect. Neither therefore, is the demiurgus of wholes in the supermundane order. For all the natures there are partial, and either partially preside over wholes, or comprehend the productions of parts totally. Nor is he in intelligibles. For all the Gods there are fathers; and no one there is called[262] demiurgus and father.

But the divine orders antecedently comprehend all things in a manner perfectly occult and unical. Nor is he in the intelligible and at the same time intellectual order. For to collect, connect, and perfect multitudes, is not the province of the demiurgic peculiarity. For this is the source of separation, and the production of forms, glittering with intellectual sections. But the intelligible and at the same time intellectual Gods, extend intellectual multitudes to the union of intelligibles. Nor again, is it possible to admit that the demiurgic cause is in the first or second order of intellectuals. For the summit of intellectuals is imparticipable by mundane natures, and is rather proposed to them in the order of the desirable; but is not productive of them. Hence, all the Gods in the world are elevated to the Saturnian place of survey; but proceed from another secondary principle, and through it are converted and conjoined to the exempt kingdom. And the middle centre being vivific, is not defined according to the paternal characteristic. For the generative very much differs from the paternal, and the vivific from the demiurgic genus; so far, I think, as the principles of the whole orders, I mean bound and infinity, differ from each other. For the demiurgic and paternal order is referred to bound; but all vivific and generative power, to infinity.