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

aces .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.

p. 331

mentioned in the Laws, who are said to preside over the different allotments of souls, and who are not men, but daemons of a more divine and excellent genus, who distribute to souls the measures of good, cut off their generation-producing lives, restrain their disorderly lation, retain them in the intelligible, and comprehend them in the kingdom of Saturn. In the third place, therefore, we must direct our attention to the daemon Gods, who preside over the parts of the world, and the herds [of souls] that are in it, as the Elean guest says in the Pnjiticus, and who at oue time come into contact with the objects of their government, and distribute to them intellectual, and all unapparent goods, but at another time withdraw themselves from the physical life of the world, recur to their own place of survey, and imitate the exempt transcendency of the demiurgus and father of the universe.

But after these things, wc must survey the twofold circulations of the mundane Gods, viz. the Saturnian and the Jovian ; for these Gods always have each of these, as the fable says in the Politicus. For it is evident that the mutation of the stars and the sun takes place in each of the revolutions. This period, therefore, being twofold, it is obvious to every one that the periods are full of Saturnian goods, and participate of the Saturnian series. And not only the mundane Gods, but likewise ail the more excellent genera that follow the Gods, energize according to both these energies, and revolve according to the twofold circulations, through which souls also sometimes participate of an intellectual life, and proceed in this path, exchanging for sense intellect as the leader of their motion and circulation. Saturn, therefore, extends his kingdom superually from the first Gods, as far as to partial souls, perfects all things, and fills them with intellectual goods, distributing to different natures different measures of good. For on account of this, law also subsists with him, as Socrates says in the Gorgias : " This law therefore was in the time of Saturn, and always was, and now is, among the Gods." For law is the distribution of intellect ; but this God is the* first, most pure, and incorruptible intellect.

o subsists with him, as Socrates says in the Gorgias : " This law therefore was in the time of Saturn, and always was, and now is, among the Gods." For law is the distribution of intellect ; but this God is the* first, most pure, and incorruptible intellect.

If, however, this God is the primary leader of all division, and is the origin of intellectual separation, it is necessary on this account, that law

S3*

ON THE THEOLOGY

BOOK V.

should be with him, which distinguishes the orders of beings, divides the intellectual genera, and separates all forms according to a well-ordered progression ; but imparts to all things by illumination the measure of hyparxis, connecting the order which is in them, preserving the boundaries of divine distribution immutable, and possessing the same dignity in the kingdom of Saturn, and in intellectuals, as Adrastia in thesupercelestial place, and in the intelligible, and at the same time,, intellectual orders. For from each of them an immutable guard, and the progression of order to all things are generated. But they differ from each other, because law indeed divides the one into multitude, defines the measures of intellectual subsistence, and distributes to every thing an appropriate good, producing the different measures of beings from the one [Saturnian] intellect. But Adrastia abiding in the intelligible,, guards all things uniformly, and preserves total order in a firm unde> viating manner, exempt from all division. Law, therefore, is a certain' G od which divides divine forms, and definitely imparts to every thing that which is adapted to it according to the plenitude proceeding from one uniform cause ; and it is also co-existent with the Saturnian order, in which the separations of beings, tmd the all-perfect progression of forms first subsist. Hence the deinurrgus likewise looking to this conducts all things according to law, and constitutes mundane providence an image of the union of the father ; but fate and the fatal laws, an image of the division according to law. Souls, therefore, live according to law ; in the Jovian period indeed being governed conformably to the laws of Fate; but in the Saturnian period living according to divine law they are subservient to the multitude [of divine forms] and are extended to the one cause of all ; and ascending to the intelligible place of survey, they are subjected to the sacred law of Adrastia. For this law extends from on high as far as to the last of things, and defines to souls the measures of whole periods, as Socrates says in the Pbsedrus.

l ; and ascending to the intelligible place of survey, they are subjected to the sacred law of Adrastia. For this law extends from on high as far as to the last of things, and defines to souls the measures of whole periods, as Socrates says in the Pbsedrus. Who therefore this greatest God is, and what the goods are of which he is the cause to souls, and prior to these, to Gods and daemons, the loaders of souls, let it, from these things be manifest.

CHAP. X. OP PLATO. 333

CHAPTER X.

Since Itowever, theologists assert that an exemption from old age pertains to this order, as the Barbarians say, and Orpheus the theologist of the Greeks, (for he mystically says that the hairs of the face of Saturn are always black, and never become hoary) I admire the divinely-inspired intellect of Plato which unfolds the same things concerning this God to Uiose who proceed in his steps. For be says that souls in the Saturnian period abandon old age, but return to youth, and remove from themselves hoarincss, but have black hair. For he says that the white hairs of the more elderly become black ; but the cheeks of those that have beards being rendered smooth, they are restored to the past season [of youth.] These things indeed are averted by the Elean guest; similar to. which are the assertions of Orpheus concerning this God.

— under Saturniao Jove

Men liv'd immortal ; moist and fragrant hair
From the pure chin then sprouted, nor wasmiVd
With the white flower that marks hiurni old age ;
But iu ita stead, a florid down appear'd.

In these verses he delivers the similitude of Saturnian souls to this God. For he says that they remove from the view the old age which they had acquired from generation and abandon material imbecility; and that they exert the juvenile and vigorous life of intellect. For it is no otherwise lawful for them to be assimilated to the God who is exempt from old age, than through intellectual puberty, and undefiled power. But the cause of this is, that king Saturn himself is the source of the unallured Gods, and the inflexible triad. Hence be is, as Socrates says, a pure intellect. For be is at the same time the intellect of the un^p. 334 defiled order, ranking as a summit, and riding as in a vehicle in the flourishing and vigorous ' Gods that govern wholes. The souk also which are sent to him, wonderfully advance, in conjunction with intellectual energy, in vigour, and in a power undeviating, and free from any tendency to matter.