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

ity, it will also have a middle and beginning, and will be perfect. For that which receives its completion from all these, is perfect. Here, therefore, the perfection which consists of parts is apparent. For the consummation of the parts, produces the perfect. Moreover, because such a one as this has a middle and extremes, it will have the figure of a circumference, or it will be rectilinear, or it will be mixed (jfroui the right and circular line]. For all these require a middle and extremes ; some indeed with simplicity, but others with connexion. Three peculiarities, therefore, again present themselves to our view ; the first, indeed, being that which we said was to have extremes ; the second, being according to the perfect ; and the third, according to figure. And there are also three perfective

CHAP. XXXVIII. OF PLATO. 305

leaders of wholes ; one indeed being intelligible ; another, intelligible and intellectual ; and the third, intellectual.

The intelligible leader, therefore, is said to have extremes, as being directly arranged under the end of the connective Gods, and in the boundaries of himself intelligibly comprehending all the intellectual orders. But the intelligible and intellectual leader, is defined according to the perfect, comprehending in himself the beginnings, middles, and ends of beings, and giving completion to the middle bond of the whole perfective triad. And the intellectual leader proceeds according to triadic figure, being the cause of bound and divine perfection ; and imparting termination to things indefinite, but intellectual perfection to things imperfect. And this triad indeed is produced according to the connective triad. For the end in them is the cause of the possession of the extremity. But it is also produced from itself. For that which has extremes, having become a whole, constitutes the perfect through end [or bound]. But the perfect comprehending beginnings, middles and ends, unfolds figure. And thus the perfective triad proceeds supernally, as far as to the last of things, pervading to all things, and perfecting both whole and partial causes.

CHAPTER XXXVIII.

And do you not see how each of the triads conjoins the summit of itself with the ends placed above it? For the one many was the end of the collective and unknown triad ; and the same is the beginning of the connective triad. The end of the connective triad was the finite; and this again is the beginning of the perfective triad. For to have extremes manifests that which consists of ends or bounds. And thus the whole Proc. Vol. I.

the same is the beginning of the connective triad. The end of the connective triad was the finite; and this again is the beginning of the perfective triad. For to have extremes manifests that which consists of ends or bounds. And thus the whole Proc. Vol. I. 2 Q

3(H)

ON TlllS THEOLOGY

BOOK IV.

middle order is connected with and united to itself, and is truly the bond of total orders, itself establishing an admirable communion with itself; but conjoining intellectuals to intelligibles, and convolving them to one impartible union ; above indeed, having the intelligible and unknown triad, but in the middle producing the triad which is connective of progressions, and at the end, the convertive empire, through which it proximately converts the intellectual to the intelligible Gods.

For on what account does intellect look to itself, and is in itself? Is it not because it is on all sides finite or bounded, converges to itself, and convolves its appropriate energies about itself? But why is it perfect,, and full of intellectual goods ? Is it not because it first participates of the perfection [of the above mentioned] leaders, and subsists according to them, possessing a self-perfect essence and intellectual perception? After what manner likewise, is it Baid to be a sphere, both by Plato, and other theologiste? Is it not because it is the first participant of figure, and is intellectually figured according to it? All conversion, therefore, all perfection, and every intellectual figure, accede to the intellectual Gods, from the perfective triad. For the intelligible leader of perfection, gives perfection to the ends and summits and hyparxes of" wholes. But the intelligible and intellectual leader terminates their progressions which extend from on high as far as to the last of things. And the intellectual leader comprehends in his own perfection, the conversions of all the Gods, and bounds and perfects through figures their progressions to infinity.

CHAPTER XXXIX.

Looking therefore to this division, we may be able to survey causally many things which are to be found among other theologiste. For why

CHAP. XXXIX.

OF PLATO.

p. 307

is one of the deities of tbe unknown triad carried in the first of the worlds, but another in the middle breadth, and another in the extremity ? It is because the first of these was uniform, but the second proceeded according to difference, and the third, according to the infinite number of beings.

ad carried in the first of the worlds, but another in the middle breadth, and another in the extremity ? It is because the first of these was uniform, but the second proceeded according to difference, and the third, according to the infinite number of beings. But why of the three connective Gods, is the first empyrean, the second etheria], and the third material ? It is because the first indeed subsists according to the one, and connectedly contains the one world. But the second subsists according to whole, and divides the etherial world. And the third according to the finite, and rules over material infinity. But why again, are the Teletarchs co-divided with the Synoches? Because the first having extremes governs like a charioteer the wing of fire. But the middle comprehending beginnings, ends and middles, perfects ether, which is also itself triple. And the third, which comprehends according to one union, the orbicular, the rectilinear, and the mixed* figure, perfects unfigured and fbrmlcM matter; giving form indeed (/^wp«(r«f) to the inerratic sphere, and the first matter, by the orbicular ; but to the planetary sphere, and the second matter, by the mixed figure. For the spiral is there. And it gives form to the sublunary region, and the last matter by the rectilinear. For the motions according to a right line are in this region. Hence, the first triad is uniformly the cause of the division of the worlds. But the second has a more abundant representation of section, and of progression into parts ; yet does not exhibit to us tbe multitude of the worlds. And the third unfolds the seven worlds, and the monad together with two triads. So great is the divine conception of Plato, that from these things we may survey the causes of what after his time became apparent.

For this, indeed, from what has been said appears to be very admirable* that according to each of the triads, the middle is characteristic of the whole triad. Thus for instance, in the unknown triad, difference is established as the middle between the one and being. But in the connective triad whole is the characteristic, which is the middle of the one, and the finite. And in the perfective triad, the perfect is the

' r* ftixror is omitted in the origitut.

p. 308

ON THE THEOLOGY

BOOK IV.

characteristic, which is itself established as the middle of that which has extremes, and of figure. For difference is the feminine itself, and the prolific nature of the Gods. And whole is itself the form of connected comprehension, binding together many parts.