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

he intelligible itself, and intellect. For intellect is not of itself in capacity, and afterwards receiving energy, intellectually perceives the intelligible ; but it is one simple energy. For the multitude of it is unical, and its energy is directed to itself. But the other energy of intellect is directed to externals, and to things which are able to participate of intellect. For these intellect causes to be intellectual through itself, splendidly as it were emitting the light of its own intelligence, and imparting it to others. It is necessary, therefore, that the divine and demiurgic intellect itself, should always indeed be united to the intelligible, and that it should have the plenitude and self-sufficiency of demiurgic intelligence eternally established according to a union exempt from wholes ; to which, as it appears to me, Timaeus also looking says, that the father of the universe abides in his accustomed manner, and withdraws himself to his own place of survey, delivering the fabrication of mortal natures to the mundane Gods. For so far as he is exempt from the beings posterior to himself aud is uncoordinated with the more partial multitude of Gods, so far he is converted to himself, and surveys and intellectually perceives the natures prior to himself, according to one uniform union. But in consequence of the more ruling and leading Gods being extended towards him, he emits from himself secondary energies, to all the partial orders.

Timaeus, therefore, fashions through words, these powers and efficacious energies which proceed from the whole and one fabrication to the demiurgic multitude of Gods. For words are the images of intellections ; because indeed they evolve that which is contracted in intelligibles, but

CHAP. XVTII.

OF PLATO.

p. 359

lead forth that which is impartible into a partible hypostasis. They likewise transfer that which abides in itself into habitude to another thing. And it is evident that the reasons which are impelled from nature, are certain natural [powers], and render that which receives them physical. But the reasons which arc generated from soul, are indeed vivific, but render the inanimate nature which participates of them ([animated] and moved from itself, through the power of soul, as Socrates says in the Phaedrus, and communicate to it the resemblance of self-motion. And the reasons which are generated from intellect, illuminating the natures posterior to it, distribute all intellectual goods to their recipients, being the suppliers of true knowledge, of purity and a more simple life.

to it the resemblance of self-motion. And the reasons which are generated from intellect, illuminating the natures posterior to it, distribute all intellectual goods to their recipients, being the suppliers of true knowledge, of purity and a more simple life. After the same manner also the demiurgic words produce in the junior Gods, whole, impartible, and united measures of exempt fabrication, and fill their essences with demiurgic providence. They likewise render them second demiurgi, and emulous of their father. For he indeed gives subsistence to the whole plenitudes of the world. But they, imitating him, fabricate all partial natures in conjunction with wholes. And he produces the essence of perpetual natures. But they fashioning mortal natures according to one generation-producing circle, likewise transmute these. And as the one demiurgus governs the whole periods of the universe, thus also the many demiurgi convolve the divisible circles of the natures that are borne along 1 in generation. If, therefore, we assert these things rightly concerning the words proceeding from the demiurgus to the multitude of mundane Gods, and they are efficacious, fabricative, and convertive of their recipients to a union with him, and are also perfective of the beneficent reasons which they contain, we shall no longer seem to speak paradoxically, if we say that these words extend to the Gods in the world the participation of all the powers that are firmly established in the father, and of the causes prior to, and subsisting after him. And as he convolving the end of the intellectual Gods, is the plenitude of all things, so likewise the demiurgic words proceeding from him, produce in the junior Gcds the peculiarities,

' For tupyif/ar read ? tf»p«n»>.

p. 360

as I may say, of all the divine genera that are above the world, through which they are suspended from all the orders prior to them ; just I think as the whole of this world [is suspended from the mundane Gods who '] fabricate all mortal natures, and impart to different things a different power, and an efflux of divine powers.

What, therefore, in short, is it whieh Plato indicates the Gods derive through these words from the first demiurgus, and the all-perfect fabrication ? In the first place, indeed, they derive this, that they are Gods of Gods. For the vocal address proceeding to thent from the father, is the supplier of divine power, and is allotted an efficacious preseuce in its participant, as we before observed.

cation ? In the first place, indeed, they derive this, that they are Gods of Gods. For the vocal address proceeding to thent from the father, is the supplier of divine power, and is allotted an efficacious preseuce in its participant, as we before observed. But in the next place, these xvords impart to them an indissoluble power. The demiurgus of wholes, however, comprehends in himself the cause of dissolution, in order that they may indeed be essentially indissoluble, but according to the cause of binding, not indissoluble. In the third place, therefore, the demiurgus produces in them from on high, through these words, a renovated immortality. For the assertion that they are neither immortal, nor shall be subject to the fatality of death, establishes them in this form of immortality, which the fable in the Politicus denominates renovated. In addition to this also, the words testify that they derive from the father a power perfective of wholes. For if the world is imperfect without the subsistence of mortal animals, it is doubtless necessary that those who preside over the generation of them should be the causes of |>erfcction to the universe. And in the last place, these words impart to the junior Gods a paternal and generative empire derived from the exempt and intellectual cause of wholes; and insert in them the proximate powers of regeneration. For through these words, the junior Gods again receive in themselves the natures that are corrupted, fabricate parts from wholes, and again effect the dissolution of parts into their wholes. And universally tlic words of the demiurgus subject the perpetually-generated course of uature, to the fabrication of the junior Gods. In short,

■ There is evidently something wanting in the original in this part ; and as it appears to me after xaJsnrij (otp-eti) mm o <rufiir«f wroti xo<r/*.j^ it is requisite to supply the words «•{ tvif ry*M?iiovf tt90( ermt£nrr«u, w.

CHAP. XVIII. OF PLATO. gflx

therefore, the demiurgus fills the junior Gods with divine union, fills them with a firm establishment, and fills them with a perpetuity adapted to their nature. But he pours into them the all- various causes of perfective powers, of vivific rivers, and demiurgic measures. Hence also, the many demiurgi refer the fabrication of particulars to the one and whole providence of the father, and the principles of demiurgic works which they received from him, to his efficacious production.