Commentary on Plato's Timaeus

Hence, the discourse begins through the secondary gods original: 'deutéron theón'; in Neoplatonism, these are the celestial and terrestrial deities who carry out the will of the primary, transcendent One. These secondary things are situated in relation to those that always remain remain: 'menein', the Neoplatonic concept of a cause staying within itself while producing effects, having a sympathy original: 'sympátheia'; the organic resonance or 'breathing together' of all parts of the cosmos with them. For all things proper to that state of remaining are like unto themselves. On one hand, goodness itself allows these things to participate in those higher realities, and nothing is excluded from the first principles—as many as exist within the secondary beings.

From this, we consider God to be the leader of the whole, of both the blessed ones the gods and of men, possessing every cause and holding Nature together. That this is indeed Nature is clear from the participated gods; what sort of thing it is before the One is? for all, just as all the natural philosophers the physicists always say. It is clear that there is a communion communion: 'koinonia', here referring to the shared essence or fellowship between different levels of reality of nature for those whom it concerns. It is necessary after? one another to look upon? these things, as well as those things associated with the heavenly beings. For those things share their proper powers with one another. They look at once upon all that is in the cosmos; and indeed, it is always fitting in the cosmos that those who have been allotted their own monad monad: the 'unit' or 'one' that acts as the source and head of a specific numerical or divine series should be more prophetic.

Theological matters will be separated, of which these are the monadic types which might be well demonstrated through the underlying principles already established. For among all these things, on one hand—
./ to be about to be

—there is an appearance; and from those things with which he taught the substance of all things

x Anaxagoras Anaxagoras of Clazomenae (c. 500–428 BC), a Pre-Socratic philosopher who proposed that 'Mind' (Nous) was the cosmic organizing force.
of Janos :

to the worldly beings. Within these, there exist monads, dyads twos, and triads threes, arising from the ranks beneath him and looking toward the source itself. For he considers the "Good" of nature to be such because it is a co-cause of natural things, as is observed in other matters.

The perfect thing and the paradigm paradigm: 'paradeigma', the eternal model or 'blueprint' after which the physical world is crafted participate and look upon the entire world of such a size, thinking all things are in him. Through the secondary gods, he says these things are to be, through the Decad original: 'dekádos'; the number ten, representing the perfection and completion of the number series in Pythagorean thought in the making of the gods in this realm. But the variety of all kinds is through the Hexad original: 'hexádos'; the number six, considered a 'perfect number' because it is the sum of its divisors (1+2+3). Therefore, he reasonably distinguishes God as the pre-existing cause of the whole. Hence, and because of this, the writer correctly signifies these points.