The Six Books of Proclus on the Theology of Plato, Volume 2

[156] The words ημεις δε εκομενως are omitted in the original.

[157] For διανοηθεις, it is necessary to read διακινηθεις.

[158] For αφανη here it is necessary to read εμφανη.

[159] The meaning of Proclus in asserting that the ennead proceeds from the monad as far as to the extremities without retrogression is as follows: The ennead, according to the Pythagoreans, circulates all numbers within itself, and there can be no number beyond it. For the natural progression of numbers is as far as to 9, but after it their retrogression takes place. For 10 becomes as it were again the monad. Thus, if from each of the numbers 10, 11, 12, 13, 14, 15, 16, 17, 18, and 19, the number 9 is subtracted, the numbers that remain will be 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. And vice versa, the progression will receive an increase by the addition of 9. For, if to each of the numbers 1, 2, 3, 4, 5, &c. 9 is added, the numbers produced will be 10, 11, 12, 13, &c. Likewise by subtracting from 20 twice 9, from 30 thrice 9, from 40 four times 9, from 50 five times 9 &c, the numbers 2, 3, 4, 5, 6, &c will be produced. By taking likewise from 100 eleven times 9, we again return to the monad. And after the same manner we may proceed to infinity. Hence it is not possible there should be any elementary number beyond the ennead. Hence too the Pythagoreans, called it Ocean and the Horizon, because all numbers are comprehended by and revolve within it. On this account likewise, it was called by them Halios, (παρα το αλιζειν) and Concord and Perseïa because it congregates all numbers, and collects them into one, and does not permit the conspiration of the numbers beyond it to be dissipated. Vid. Anonym. in opere quod inscripsit τα θεολογουμενα της αριθμητικης.

[160] For εισι, it is requisite to read προεισι.

[161] προοδους is omitted in the original.

[162] In the original it is παραπετα instead of παραπετασματα.

[163] These thirty-six decadarchs are the divinities alluded to by the Emperor Julian in his Oration to the Sun, when he says, “that the Sun divides the zodiac into twelve powers of Gods, and each of these into three others, so that thirty-six are produced in the whole.”

[164] This is implied by Socrates telling him that he inquires about great things.

[165] In Tim. p. 184.

[166] This is according to the psychical mode of interpreting fables. See my translation of Sallust On the Gods and the World.

[167] This is a life pertaining to her own will; for the soul in this case gives herself up to the will of divinity.

[168] For an account of divine fables, and specimens of the mode in which they ought to be explained, see the Introduction to the second Book of the Republic, in Vol. I. of my translation of Plato.

[169] Iliad. lib. viii.

[170] For the irrational soul is an immaterial body, or in other words, vitalized extension, such as the mathematical bodies which we frame in the phantasy; and the celestial bodies are of this kind.

[171] It is necessary here to supply the word θειων.

[172] For τρεφει here, it is necessary to read στρεφει.

[173] For δεσμων here read θεσμων.

[174] In Tim. p. 59.

[175] Lib. ii. p. 81.

[176] i.e. Angels, dæmons, and heroes.

[177] Lib. iv. p. 240, &c.

[178] Viz. the Sun considered as subsisting in the supermundane order of Gods.

[179] “But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.” Jeremiah, Chap. xliv, v. 17, 18.

[180] In this dialogue, Plato assimilates the intimate form of the soul to a winged chariot and charioteer, drawn by two horses; and says, “that all the horses and chariots of the Gods are good, and composed of things that are good.” In which passage, by the chariots of the Gods are to be understood all the inward discursive powers of their souls, which pursue the intelligence of all things, and can at the same time equally contemplate and provide for inferior concerns. But the horses signify the efficacy and motive vigour of these powers. And the wings are elevating powers, which particularly belong to the charioteer, or intellect.

[181] I. e. In the summit of that order which is called intelligible and at the same time intellectual.

[182] ποιμαινων πραπεδεσσιν ανομματον ωκυν ερωτα.

[183] The author of these verses comprehends the triple genera that are more excellent than man, viz. angels, dæmons and heroes, under the appellation of illustrious heroes.

[184] It must however, be carefully observed, that this divine cause illuminates, invigorates, and excites these circles in the most unrestrained and impassive manner, without destroying freedom of energy in the circles themselves, or causing any partial affection, sympathy or tendency in illuminating deity.

[185] See a most masterly defence of the character of Achilles as a hero in my translation of Proclus’s noble apology for Homer, in the first Volume of my Plato.

[186] Vid. Iamblich. de vita Pythag. Cap. 2.

[187] And this essence, as is shown in the 4th book, subsists at the summit of the intelligible and at the same time intellectual order.

[188] This forms the middle of the above-mentioned order.

[189] This forms the extremity of that order.

[190] Viz. to Saturn, who subsists at the summit of the intellectual order.

[191] Instead of και δια το μη λεγειν, το διδον αει γινομενος, it is necessary to read δια το μη ληγειν το διδον, αει γινομενος.

[192] For ορωμενος here, it is necessary to read ορμωμενος.

[193] Wholes whether corporeal or incorporeal are thus denominated.

[194] For συνεκτεινατο, it is necessary to read συνετεκταινετο.

[195] i.e. a circular motion.