The Theology of Plato, in six books — trans. Thomas Taylor

ples of numbers. And in these multitude was unitedly ; since the monad which is the fountain of numbers, and the chap, xxvur.

OF PLATO.

p. 283

duad possess all multitude according to cause; the former paternally, but the latter maternally. And on this account intelligible multitude is not yet number, but is intelligibly established in the uniform principles* I mean the monad and the duad ; generatively indeed, in the duad, but paternally in the monad. For the third God was father and mother; since if animal itself is in it, it is also necessary that the cause of the male and the female should there primarily preexist. For these are in animals. Hence according to Timoeus, and according to Parraenides, the maternal and the paternal cause are there. And in these, intelligible animals, and intelligible multitudes are comprehended. From these first principles also number together with difference proceed, and they generate the monads and the duads which are in number, and all numbers. For both the generative and the paternal subsist in these in a femkikke manner.

All the monads likewise of this triad are paternal. Hence prior to other tilings they participate of the monadic cause, but according to the power of difference. For there indeed, I mean in the intelligible, the maternal was paternally; but here the paternal subsists- maternally ; just as there, the intellectual subsists intelligibly, but here the intelligible, intellectually. From that order therefore, the first number subsists proximately, but being generated analogous to the first triad of intelligibles* it also evidently proceeds from it. Hence also, Parmenides beginning his discourse about number, reminds us of the first hypothesis through which he generates the one being, asserting that the one participates of essence, and essence of the one, in consequence of this subsisting according to that triad. And this very properly. For being intelligible and intellectual, so far indeed, as it is allotted an intelligible order in intellectuals, it proceeds from the summit of intelligibles, but so far as it precedes the intellectual orders, it proceeds from the intellectual of intelligibles. In that intelligible triad, however, the one was of being, and being of the one* through the ineffable and occult union of these two, and their subsistence in each other.

it precedes the intellectual orders, it proceeds from the intellectual of intelligibles. In that intelligible triad, however, the one was of being, and being of the one* through the ineffable and occult union of these two, and their subsistence in each other. But in the intelligible and at the same time intellectual triad, difference presenting itself to the view, which is the image of the concealed and ineffable power in the first triad of intelligibles, and lumi-

p. 284

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rook ir.

nously exerting its own energy, separates the one from being, and being front the one, leads each into divided multitude, and thus generates total number. For number, as we have frequently said, is divided and not united multitude, and subsists from the principles according to a second progression, but is not occultly established in the principles. Hence also, it is simply different from multitude. And in intelligibles indeed, there is multitude; but in intellectuals number. For there indeed, number is according to cause ; but. here multitude is according to participation. For there indeed, division subsists intelligibly ; but here union has an intellectual subsistence. If therefore number proceeds from these, and isallotted such an order, Parmeuides very properly especially mentions these triads, asserting that the one participates of essence, and essence of the otte, ' and that through these the many become apparent. For one of these indeed, is the illustrious property of the first triad, but the other, of the third triad. And in the first triad indeed, participation 4 was the presubsistence of the union of the one and being ; but in the third triad' many intelligibles present themselves to the view, Plato all but proclaiming that the most splendid of intelligibles subsists according to intelligible multitude, though multitude is tlicre occult, and uniformly. For according to each order of divine natures, multitude is appropriately generated in the eitremities.

Th* intelligible number therefore of the intellectual genera, proceeds from these, and through these. And it possesses indeed properties in-

CH AFTER XXIX.

' It is here

CHAP. XXIX. OF PLATO. 285

comprehensible by human reasonings, but which are divided into two first effective powers, viz. the power generative of wholes, and the power which collects into union all progressions. For according to the monad indeed, it collects intellectual multitude, and conjoins it to intelligibles ; but according to the duad it produces multitude, and separates it according to difference.

wholes, and the power which collects into union all progressions. For according to the monad indeed, it collects intellectual multitude, and conjoins it to intelligibles ; but according to the duad it produces multitude, and separates it according to difference. And according to the odd number indeed, it collects the many orders into indivisible union ; but according to the even number, it prolifically produces into light all the genera of the Gods. For being established as the middle of the intelligible and intellectual Gods, and giving completion to the one bond of them, it is carried in its summit indeed, in intellectuals as in a vehicle, but being united to intelligibles, it evolves intelligible multitude, and calls forth its occult and unical nature into separation, and prolific generation. It also collects that which is intellectual into union and impartible communion. And not this only, but generating all things as far as to the last of things, according to the incomprehensible cause of the duad and the nature of the even number, it again unites the proceeding natures and convolves them according to the monad, and the sameness of the odd number. Through unity indeed, and the duad, it produces, ' collects and binds all things intelligibly, occultly, and in an unknown manner to the intelligible, and effects this even in the last matter and the vestigies of forms which it contains. But through the even and odd number it constitutes the two coordinations, vis. the vivific and the immutable, the prolific and the effective, all the impartible genera of fabricating and animal-producing powers, those powers that preside over a partible life, or partible production, the more intellectual and singular mundane natures, and which belong to the better coordination, and those natures that are more irrational and multiplied, and which give completion to the subordinate series. And again, through this divided generation we may see that each of the proceeding natures, is united and at the same time multiplied, is indivisible and divided in its causes, and through diminution is separated from them. And we attribute indeed things that are more excellent and more simple to the nature

' It appears to me that the word *pmyt> is wanting in the original, and I have therefore supplied it in the translation.

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ON THE THEOLOGY

BOOK IV.

of the odd asmber, but things tliai are less excellent and more various, to the aalure of the eve* number.