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

In the last place, I shall present the reader with what Plato says in the Timæus about the name of the world, and add to it the elucidations of Proclus; for thus every thing pertaining to the mundane Gods, and their great recipient the universe will have been amply, and I trust satisfactorily discussed. Plato therefore says on this subject: “We shall denominate the universe, heaven, or the world, or by any other appellation in which it may especially rejoice.” These names, says Proclus, were attended with much ambiguity with the ancients. For some alone called the sublunary region κοσμος kosmos, the world, and the region above it ουρανος ouranos, heaven; but others called heaven a part of the world. And some indeed, considered the moon as the boundary of heaven; but others denominated the summits of generation heaven. Thus Homer,

Hence Plato very properly prior to the whole theory speaks definitively concerning these names, denominating the universe heaven and the world. And he calls it heaven indeed, as perceiving the things above, contemplating the intelligible, and participating an intellectual essence; but the world, as always being filled and adorned by true beings. He likewise denominates it heaven as being converted to the principles of its existence; but the world as proceeding from them. For it was generated by true beings, and is converted to them. As however, of statues which are established by the telestic (or mystic) art, some things are apparent[201] in them, but others are inwardly concealed, which are symbolical[202] of the presence of the Gods, and are known to the mystic framers of them alone; after the same manner the universe being the statue of the intelligible world, and perfected by the father, has some things apparent which are indications of its divinity, but others unapparent, which are the marks, seals, or impressions of the participation of true being,[203] which it received from the father who gave it perfection; in order that through these it may be eternally rooted in real essence. The appellations also heaven and the world are names significant of the apparent powers in the universe; the latter indeed, so far as they proceed from the intelligible, but the former, so far as they are converted to it.

It is necessary however, to know that the divine name of the abiding power of the universe, and which is a symbol of the demiurgic seal, according to which also it subsists in unproceeding union with real being, is ineffable, and not vocal, and is known to the Gods themselves. For there are appropriate names in every order of things; divine indeed, in the Gods; but dianoetic in the subjects of the discursive power of reason; and doxastic in the objects of opinion. And this also Plato asserts in the Cratylus, assenting to Homer who places one kind of names of the same things in the Gods, and another kind in the opinions of men, as

And in a similar manner in many other names. For as the knowledge of the Gods is of one kind, but that of partial souls of another, so names in the former are different from those in the latter. Divine names however, unfold the whole essence of the things named; but those of men only effect this partially. Plato therefore knowing that this pre-existed in the world, omits to mention what the divine and ineffable name of it is which is different from the apparent, and with great caution speaks of it as a symbol of the divine impression which the world contains. For the words, “or by any other appellation in which it may especially rejoice,” are a latent hymn of the mundane name so far as it is allotted an unspeakable and divine essence, in order that it may be co-ordinate to that which is signified by him. Hence also, divine mundane names are delivered by theurgists; some being called by them ineffable, but others effable; and some of them being the names of the unapparent powers in the world, but others, of the visible elements from which it derives its completion. Plato therefore, here delivers both the apparent and the unapparent name of the world, the former indeed, dyadically, but the latter monadically; for the words, “or by any other,” are significant of oneness. And the ineffable name indeed of the universe, is indicative of its abiding in its father; the name world, of its progression; and heaven, of its regression.