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

Simplicius too, in commenting on the passage above cited from Aristotle, beautifully observes as follows: “Aristotle (says he) ranks Hesiod among the first physiologists, because he sings Chaos was first generated. He says, therefore, that Hesiod in a particular manner makes all things to be generated, because that which is first is by him said to be generated. But it is probable that Aristotle calls Orpheus and Musæus the first physiologists, who assert that all things are generated, except the first. It is, however, evident that those theologists, singing in fabulous strains, meant nothing more by generation than the procession of things from their causes; on which account all of them consider the first cause as unbegotten. For Hesiod also, when he says that Chaos was first generated, insinuates that there was something prior to Chaos, from which Chaos was produced. For it is always necessary that every thing which is generated should be generated from something. But this likewise is insinuated by Hesiod, that the first cause is above all knowledge and every appellation.” (De Cœlo, p. 147.)

[262] Instead of ον ου μονον, which is evidently the true reading, ονομον μονον is erroneously printed in Stobæus.

[263] περι αρχων.

[264] Instead of μαλλον here, it is necessary to read ηττον.

[265] η πλειονων is omitted in the original.

[266] δυναμενον is omitted in the original.

[267] By the echo of soul, Proclus means that vital quality by which the soul is united to the body; and which is nothing more than the last image and shadow of the soul. The necessity of such a connecting quality will easily appear, from considering that a truly incorporeal nature, like that of soul, cannot be connected with body, without a vital medium. In consequence of this we may consider with Plotinus (Ennead. 4. lib. 4.) the animated body as resembling illuminated and heated air. And the pains and pleasures of the body will be conversant with this shadow of the soul.

[268] The original here is defective: for it is ενωσιν δε θειαν, απο της μετεχο **** εαυτου υπαρξεως μεταδιδωσι τοις εφεξης. From the version of Patricius, however, the defect may be supplied as follows: ενωσιν δε θειαν, απο της μετεχομενης εναδος. εκαστον γαρ τουτων εαυτου κ. τ. λ. This emendation is adopted in the above translation.

[269] For το υπερουσιον ον, it is necessary to read το υπερουσιον εν.

[270] Thus too Hippocrates, ξυρροια μια, συμπνοια μια, παντα συμπαθεα. i.e. “there is one conflux, one conspiration, and all things sympathize with all.” He who understands this will see that the magic cultivated by the ancient philosophers, is founded in a theory no less sublime than rational and true. Such a one will survey the universe as one great animal, all whose parts are in union and consent with each other; so that nothing is foreign and detached; nothing, strictly speaking, void of sympathy and life. For though various parts of the world, when considered as separated from the whole, are destitute of peculiar life; yet they possess some degree of animation, however inconsiderable, when viewed with relation to the universe. Life indeed may be compared to a perpetual and universal sound; and the soul of the world resembles a lyre, or some other musical instrument, from which we may suppose this sound to be emitted. But from the unbounded diffusion as it were of the mundane soul, every thing participates of this harmonical sound, in greater or less perfection, according to the dignity of its nature. So that while life every where resounds, the most abject of beings may be said to retain a faint echo of the melody produced by the mundane lyre. It was doubtless from profoundly considering this sympathy between the mundane soul, and the parts of the world, that the ancient philosophers were enabled to procure the presence of divinity, and perform effects beyond the comprehension of the vulgar.

And that this was the opinion of Plotinus, the following passage evinces: “It appears to me that the ancient wise men, who wished to procure the presence of the Gods, by fabricating statues and performing sacred rites, directed their intellectual eye to the nature of the universe, and perceived that the nature of soul was every where easy to be attracted, when a proper subject was at hand, easily passive to its influence. But every thing adapted to imitation, is readily passive, and is like a mirror able to seize a certain form, and reflect it to the view.” Ennead 4. lib. 3.

[271] The word στερησεως is omitted in the original.

[272] For μετα δε παντα θεων, it is necessary to read μεστα δε παντα θεων.

[273] There is a chasm here in the original. And it appears from the version of Patricius, that the words και γαρ απειρος εστιν οντως εκαστος, are wanting.

[274] In Prop. 93.

[275] The words within the brackets are wanting in the original, which I have supplied from the version of Patricius. In the Greek therefore it is necessary to supply the words παν το τελειον εν τοις θεοις.

[276] For εξῃρημενων it is necessary to read εξῃρημενον.

[277] Here also we must read ενιδρυμενον for ενιδρυμενων.

[278] The words αιτια γεννητικη, αλλα πασα αιτια γεννητικη ουκ εστι ζωογονικη, are wanting in the original.

[279] The words within the brackets are wanting in the original, which I have supplied from the version of Patricius. Hence, in the printed Greek text it is necessary to supply the words, εν τοις θεοις αρα, η μεν καθαροτης εστι και πρωτως αγαθον, και η φρουρα, και παν τοιουτον.

[280] For τι εν, it appears requisite to read τι ον.

[281] From the version of Patricius, it is necessary to supply the words η προς εαυτον, η προς το κρειττον επιστρεφεται which are wanting in the original.

[282] For νῳ here it is necessary to read νοητον.

[283] For μεθεκτου here, it is necessary to read αμεθεκτου.

[284] For τον νουν, it is necessary to read το ον.

[285] The original in the beginning of this proposition is both defective and erroneous. For it is as follows: παν το πληθος των εναδων των μετεχομενων υπο τινος ***** γαρ εστι των του κοσμου μερων, και δια μεσου, και της ψυχης. From the version of Patricius, however, the defect and error may be removed by reading παν το πληθος των εναδων των μετεχομενων υπο τινος αισθητου σωματος εγκοσμιον εστι. επιλαμπει γαρ των του κοσμου μερων, και δια μεσου νου, και της ψυχης.

[286] Instead of νοητον εστι τουτο here, it is necessary to read νοητον εστι τουτῳ.

[287] For ει γαρ εαυτον νοει, πας νους, it is requisite to read ἢ γαρ εαυτον νοει πας νους.

[288] δηλον is omitted in the original.

[289] For ακινητος here, it is requisite to read αιωνιος.

[290] From the version of Patricius, it is here necessary to supply the words καθεν. ει γαρ.

[291] The word παντα is omitted in the original.

[292] Here also it is requisite to supply the words ομοιως παντα νοησουσι.

[293] By an intellectual perception of all things according to one, Proclus means a perception of all things in one. For all intellectual forms are in each; so that a perception of one, is a perception of all forms, and therefore of all things.

[294] It is here necessary from the version of Patricius to supply the words και ακινητος, αμεριστος εστι. παν γαρ.

[295] From the version of Patricius, it is likewise necessary to supply in this place the words κατα την αυτου ουσιαν αρα οριζει.

[296] The words within the brackets are omitted in the original, but may be supplied from the version of Patricius by reading after το ειναι, as follows, αει εχει εν τῳ ποιειν. η νοησις αρα εν τῳ ποειν.

[297] αμεγεθει is omitted in the original.

[298] Instead of οι δε μετ’ εκεινους, δια πλειονων, ελασσω κατα την δυναμιν ουν ελλαμψιν εκεινοι, κ. λ. it is necessary to read οι δε μετ’ εκεινους, δια πλειονων ελασσω, κατα την δυναμεως ελλεεψιν. ει ουν εκεινοι, κ. λ.

[299] It is here requisite to supply from the version of Patricius, the words εκ των δευτερων διηρημενως.