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

ng, and has the power of generating united with himself. Each therefore, I mean the paternal and the effective or fabricative, is assimilated to the principle of bound. And the former indeed is the cause of union, but the latter of the production of forms. And the former is the cause of wholes, but the latter of an extension as far as to parts. And the one indeed, is the primary leader of simple, but the other of composite natures. Again however, in these the generative cause, and the cause which is productive of life, are opposed to each other ; because the paternal cause indeed is connascent with generative powers, but the effective with vivific powers. Ami as the paternal and the effective causes pertain to the coordination of bound, so every thing prolific and vivific, pertains to vivification, and the first infinity.

These things, however, being thus divided by us, it is evident that the paternal indeed, is itself by itself primarily in the intelligible Gods. For they are the fathers of wholes, being fixed according to supreme intelligible union. And on this- account, Plato also calls the first God father, from the natures which are proximately established after him, transferring to him the appellation of father. For every where indeed, it is usual with Plato to introduce names to the ineffable from secondary causes,

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and the causes which are posterior to it. But at one time indeed, he introduces the names from all beings, and at another from the first beings. For it neither was nor is lawful to refer names to him who is exempt from all beings, from subordinate natures, and which are placed in an order very remote from him. If therefore, all beings participate of the paternal peculiarity, wc must say that Plato gives this name to the one from all beings ; for there is not among all beings such a cause as this. Hence it is evident that Plato introduces to the one an appellation of this kind, from that which is the first and highest in the Gods. The intelligible Gods, liowever, are more ancient than all the divine orders, and subsist immediately aller the one. The paternal cause therefore of beings is in the intelligible Gods, and the intelligible Gods are the fathers of all the divine genera, being established in the highest essences, and occultly producing wholes. And the first God indeed, is beyond the appellation of father, as he is likewise beyond all other names ; and he is neither properly called the good, or the one, through his ineffable and unknown transcendency.

ighest essences, and occultly producing wholes. And the first God indeed, is beyond the appellation of father, as he is likewise beyond all other names ; and he is neither properly called the good, or the one, through his ineffable and unknown transcendency. But the intelligible Gods are primarily superessential unities and goodnesses, and are the exempt fathers of beings.

The paternal peculiarity, therefore, originates supernally from the first intelligible triad ; but the fabricative first presents itself to the view in the third triad. For that which generates all forms, and adorns all things with forms is the third triad of intelligibles. For there, as we have said, all-perfect animal subsists, which is comprehensive of the first and intelligible paradigms. Here therefore, the effective also or fabricative at the same time subsists. For animal itself constitutes the Gods, and produces the forms of all beings. Hence it is allotted the paternal peculiarity, according to the divine cause, but according to the formal cause, it unfolds into light the effective principle of wholes. But again, on the contrary, the effective and at the same time paternal peculiarity, is allotted its hypostasis in the demiurgic monad. Hence also the demiurgus of wholes is the hypostatic cause of Gods. In a particular manner however, he fabricates the world, energizing with forms and demiurgic reasons. For he constitutes intellect, aouls and bodies, adorning all things with forms, some indeed with first, others with middle, aud others with last forms.

Digitized by Googl

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Do you not see, therefore, how the end of intelligibles indeed, was paternal and at the same time effective ; but the end of intellectuals is effective and at the same time paternal. There however, the paternal peculiarity is more predominant ; but here the effective. For in both indeed, both causes preexist; nevertheless in the paradigm [i. e. in animal itself] the paternal is more prevalent, but in the demiurgus the effective. For the former produces by his very being ; but the latter by energizing. And in the former indeed, fabrication [or effective energy] is essential ; but in the latter essence is effective. Forms also are with both; but in the former intelligibly, and in the latter intellectually. From these things therefore, it is evident, that the demiurgic cause subsists analogous to the paradigmatic cause; and that it has the same order with respect to intellectuals, as that has with respect to intelligibles.

lligibly, and in the latter intellectually. From these things therefore, it is evident, that the demiurgic cause subsists analogous to the paradigmatic cause; and that it has the same order with respect to intellectuals, as that has with respect to intelligibles. And on this account Timeeus also says that the demiurgus of wholes was extended to that paradigm. For lie says, " Whatever ideas intellect perceived by the dianoetic energy in animal itself, such and so many he conceived it necessary for the universe to contain." And together with this analogy, there is a diminution of the intellectual with reference to the intelligible. For the latter is more united ; but the former is more separated. And the one indeed is preestablished in the order of the desirable ; but the other is moved about the desirable. And the one fills with paternal power ; but the other absorbs as it were and embosoms the whole prolific abundance of the desirable. And after this manner, the demiurgus of the universe is all-perfect, receiving whole intelligible powers, from all-perfect • animal. For the universe is threefold ; one indeed beiug intelligibly [all] ; another intellectually ;- and another sensibly. For the world is perfect, from perfect natures, as Timreus says. And animal itself is perfect according to all things, as the same Timaeus asserts. The demiurgus likewise, being the best of causes, is all-perfect.

Again therefore, resuming what we have said, we repeat, that the paternal cause commences from the supreme union of intelligibles; but the paternal and at the same time effective cause is consubsistent in the intelligible paradigm ; and the effective and at the same time paternal cause is defined according to the whole demiurgus. But the cause whicu

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is alone effective and fabricative, pertains to the junior Gods who give subsistence to partial and mortal things. The peculiarity therefore of the demiurgic cause is effective and paternal. And this Timseus asserts, not only in the beginning of the discourse about it. in which he says, " [To discover] therefore, the artificer and father of this universe, &c.;" but also in the speech to the junior Gods, he does the same thing ; for the demiurgus in a simitar manner says to them : " Gods of Gods of whom I am the demiurgus and father, [Whatever is generated by me is indissoluble, I being willing that it should be so.]" For he does not call himself father and demiurgus, but demiurgus and father, just as there fTimaeus calls him] fabricator and father.