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

of whom, some, indeed, refer the paradigm of the world, and the demiurgic cause to the same order ; but others divide these from each other. And some place all-perfect animal prior to the demiurgus ; but others afford an hypostasis to it after the demiurgus. For if the demiurgus is, as has been said, the great Jupiter, and the paradigm proposed to the demiurgus in order to the generation of the world, is all-perfect animal, these are at the same time united to each other, and are allotted an essential separation. And animal itself, indeed, intelligibly comprehends in itself the whole Jovian series ; but Jupiter the demiurgus of the universe intellectually pre-establishes in himself the nature of animal itself. For animal itself is the supplier of life to all things, and all things primarily live on account of it, and Jupiter being the cause of life, possesses the paradigm and the generative principle of the essence of all animals. Justly, therefore, does Timaeus, in Plato, having called the intelligible paradigm animal, conjoin the demiurgic intellect to the first intelligible animal ; and through the all-perfect union of the demiurgus and father with it, he also arranges and adorns this universe. For Jupiter binding to himself the fabrication of the universe, and being an intellectual animal, is united to intelligible animal, and being allotted a progression analogous to it, constitutes all things intellectually, which proceed from animal itself intelligibly.

For, as we have said, the intelligible hypostases being triple, and one indeed, being allotted its hyparxis according to existence and the one

CHAP. XXVII. OF PLATO. 387

being; but another according to intelligible life, and the middle centre of the intelligible breadth, where eternity, all life, and intelligible life subsist, as Plotinus somewhere says; and another according to intelligible multitude, the first plenitude of life, and the all-perfect paradigm of wholes, — this being the case, the three kingdoms of the intellectual Gods are divided analogous to the three intelligible hypostases. And one indeed, the mighty Saturn, being allotted an hyparxis according to the summit of intellectuals, and having a paternal transcendency, possesses a dominion analogous to the summit of the intelligible Gods, and the occult order. And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit.

t order. And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit. But again, the order which comprehends the middle genera of wholes, and is filled indeed, from the generative power of Saturn, but fills from itself the whole fabrication wilh vivific rivers, has the same order in intellectuals which eternity has in intelligibles, and the uniform cause of the life which is there. And as eternity proximately generates intelligible animal, which is also denominated eternal, through the participation of eternity, thus also the middle bosom of the intellectual Gods, unfolds the deraiurgus of the universe, and the vivific fountain of wholes. But the third king, viz. the fabricator and at the same time father, is indeed co-ordinate to the remainder of the intelligible triad, viz. to all-perfect animal. And as that is an animal, so likewise is Jupiter. And Jupiter indeed is intelligibly in all-perfect animal ; but all-perfect animal is intellectually in Jupiter. The extremities likewise of the intelligible and intellectual Gods are united to each other ; and in them, separation is co-existent with union. And one of them, indeed, is exempt from fabrication ; but the other is converted to the intelligible, is filled from thence with total goods, and is allotted a paternal transcendency through the participation of it. The maker, therefore, and father of the universe, who has firmly established in himself the uniform strength and power of all fabrication, who possesses and comprehends the primary cause of the generation of wholes, and who stably fixes in himself all things, and

:388

ON THE THEOLOGY BOOK V.

again produces them from himself in an undefiled manner, being allotted such an order as this among the intellectual fathers, is celebrated, as I may say, through the whole of the Timaeus, in which dialogue, his prolific and paternal power is unfolded, and his providence which pervades from on high as far as to the extremities of the universe. He is also frequently celebrated by Plato in other dialogues, so far as it is possible to celebrate his uniform and united power,' and which through transcendency is exempt from wholes.

CHAPTER XXVIII.

If however some one recollecting what is said in the beginning of the
Timaeus about him, viz.

lato in other dialogues, so far as it is possible to celebrate his uniform and united power,' and which through transcendency is exempt from wholes.

CHAPTER XXVIII.

If however some one recollecting what is said in the beginning of the Timaeus about him, viz. that it is difficult to discover him, and when found, impossible to speak of him to all men, should enquire in the first place, why since the Grecian theology ascribes such a name to the demiurgus, as we have before mentioned, Timaeus says that he is ineffable, and established above all the indication which subsists in words. In the next place, if he should inquire why intelligible animal which is arranged above the demiurgus is both denominated, and is made known by many signs, but the demiurgus who has established his kingdom in an order secondary to that of all-perfect animal, and is an intellectual God, (all-perfect animal receiving an intelligible transcendency) is left by Timaeus ineffable, as we have said, and unknown, perhaps we also, following Plato, may be able to dissolve all such doubts. For every order of the Gods originates from a monad, and presides over its

1 Svrayu, is omitted in the original.

CHAP. XXV III. OF PLATO. 5gp

proper series according to the 6rst-erTective cause. And such things indeed as are nearer to this principle arc more total than those that are more remote from it But more total natures are manifestly seen to be less* distant from the monad, and conjoin things which are diminished according to essence to the natures that are prior to them. Every order of the Gods likewise is a whole united to itself through the whole, is allotted one indissoluble connexion, both in wholes and parts, and through the monad which collects every order into one, it is converted about itself, is suspended from this, and is wholly convolved according to it.

If, therefore, we assert these things truly, in each order a monad is allotted a transcendency with respect to multitude, analogous to the good. And as the unical cause of whole goods, and which is incomprehensible by all things, is exempt from all things, constitutes all things about itself, generates them from itself, and hastily withdraws the unions of all things to its own ineffable superunion, thus also the uniform and generative principle of every co-ordinate multitude, connects, guards and perfects the whole series of itself, imparts good to it from itself, and fills it with order and harmony.