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

igms also are twofold ; the Saturnian intellect being the paradigm of the one, but the Jovian intellect of the other. For the mighty Jupiter himself has a twofold energy, containing indeed intelligibles in intellect, but adorning sensibles by demiurgic production.

Since however the circulations are twofold, not only in wholes, but also in partial souls, the Elean guest says that in the Saturnian period, the generation of these souls is not from each other, as in men which are the objects of sensible inspection, nor as the first man with us is alone earth-begotten, so in partial souls one first soul is the offspring of man, but all of them are earth-begotten. For they are elevated from ultimate and terrestrial bodies, and embrace an unapparent,* relinquishing a sensible life. He also says that neither do they verge to old age, and change from being younger to becoming older ; but on the contrary, they are

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ON THE THEOLOGY

BOOK V.

rendered more vigorous, proceed intellectually in a way contrary to generation, and as it were, divest themselves of the variety of life with which in descending they became invested. Hence likewise all the symbols which are adapted to youth are present with these souls, when they pass into this condition, such as a privation of hair, and a smoothness of the cheek instead of hoariness and beards. For they lay aside every thing which adheres to them from generation. But being situated there with Saturn, and living the life which is there, he says that there are abundance of fruits from trees, and many other [vegetable] substances, which the earth spontaneously produces. Being likewise naked, and without coverlets, they are for the most part fed in the open air ; for they have a temperament of the seasons which is always the same. But they make use of soft beds, grass in abundance being produced for them from the earth. Souls therefore derive these and such like goods from this mighty God, in the Saturnian period. For they are thence filled indeed with vivific goods, and gather intellectual fruits from wholes ; but do not procure for themselves perfection and blessedness, from partial energies. For doxastic nutriment indeed has divisible and material conceptions ; but intellectual nutriment has pure, impartible, and native conceptions, which the spontaneous obscurely signifies.

The production from the earth also signifies the prolific intellect of the Gods, which imparts to souls by illumination perfection and self-sufficiency.

t intellectual nutriment has pure, impartible, and native conceptions, which the spontaneous obscurely signifies.

The production from the earth also signifies the prolific intellect of the Gods, which imparts to souls by illumination perfection and self-sufficiency. For on account of the exuberant abundance of good, they are able to impart an influx of it, according to the measure of felicity adapted to them. Hence, they are neither covered with garments, as when they proceeded into generation, nor have they superabundant additions of life, but they are purified themselves by themselves from all composition and variety, and extending their intellect to total good, they participate of it from the intellectual father, being guarded by the intellectual Gods, and receiving from them the measures of a happy life. They likewise pass through the whole of their existence with facility, lead a sleepless and pure life, being established in the generative powers of intelligibles ; and being filled with intellectual goods, and nourished with immaterial and divine fonns, they are said to live a life under Saturn,

CHAP. VIII. OF. PLATO.

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CHAPTER VIII.

Because, therefore, this God is the leader of all intellectual life, and every intellect as well that which is im participate, as that which is participate proceeds from this cause, hence it lielongs to this mightj God to feed in a distributed manner, and to nourish souls. For because indeed he is intelligible in intellectuals, he nourishes souls, and souls are called the nurselings of Saturn. But because he does not fill them with first, and unical intelligibles, but with those that are multiplied by his own cause of separation, he is said to feed them distributedly, and as it were in a divided manner. And do you not see how through these things, this God appears to be coordinate to the first triad of the intelligible and intellectual Gods ? For as Socrates, in the Phaedrus, say*, that souls are nourished in the supercelestial place, and in the intelligible meadow, so the Elean guest asserts that the souls that are fed under Saturn, are filled with intelligible goods. And it is not at all wonderful if souls are perfected by both these; intellectually indeed, under the kingdom of Saturn ; but intelligibly under the order of the first intellectual Gods. For this God himself is nourished by that order. And on this account he is allotted a leading and primary transcendency in intellectuals, because they are filled • from that order (^through him] with occult and unapparent powers.

f the first intellectual Gods. For this God himself is nourished by that order. And on this account he is allotted a leading and primary transcendency in intellectuals, because they are filled • from that order (^through him] with occult and unapparent powers. And he is that among the intellectual fathers, which the order of the first intellectual Gods is in the intelligible and at the same time intellectual orders. Hence the intelligible every where becomes nutriment to ascending souls, but the connexion with it is effected through the second and third Gods.

As therefore, the demiurgic order elevates souls to the Saturnian place of survey, thus also the Saturnian order elevates them to the subcelestial '

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arch. For having made many and blessed discursive energies in thekingdom of Saturn, they are again extended from hence to the perfective, and from thence to the celestial triad, from which contemplating the supercelestial place, they arc now ineffably conjoined with the supreme goods of intelligibles. And after this manner the sectfnd orders always connect souls with the orders prior to them. Hence also, the theurgic art imitating the unapparent periods of souls, arranges initiations in the mysteries of the second Gods, prior to the more sublime mysteries. And through these, it causes us to pass to the intelligible place of survey. These things, therefore, Plato indicates concerning the Saturn ian life, and the polity of souls under Saturn, not in the Polkicus only, but also in the discourses of the Athenian guest. For in the fourth book of the Laws he celebrates the life under Saturn, obscurely signifying the undented nature, the facility, plenitude, and self-sufficiency of that energy, through fabulous fictions.

CHAPTER IX.

If, however, it be requisite from these things, and from all the mystic discipline concerning this God, to consider and discuss the orders which he constitutes in wholes, in the first place, we must direct our attention to the three kings mentioned in the Goigias, who distributing the kingdom of Saturn were produced by him, as being allotted in a divided manner a uniform and impartible* dominion, and over whom he places .the divine law, which is the cause of distribution according to intellect, both to the Gods themselves, and to all the natures posterior to the Gods. In the second place, we must consider th« rulers and kings chap. ix.

OF PLATO.