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

iarities appropriate* all-perfect, and transcending wholes* And thus asserting that Me owe is moved and stands still, according to motion, indeed, he delivers the vivifie hyparxis of the Gods, the generative fountain of wholes, and the leading cause of all things. But according to permanency, he delivers the unpolluted monad coordinated with motion, and which connectcdly-contains the middle centres of the guardian triad. For as the summit of the guardian triad, is united to the first lather, according to the first hypostasis, thus also the deity who contains the middle bond of the unpolluted leaders, is by a congeniality of nature consubsistent with the motive cause of all the Gods, which moves wholes, and is primarily moved from itself. And through this deity, the prolific power of this Goddess [[ Rhea} is firmly established in herself. Producing likewise, and multiplying all things, she is [through this deity] exempt from wholes, and inflexibly exists prior to her progeny. With respect, therefore, to motion here and permanency, the former indeed is the fountain of the life and generative power that proceeds to all things ; but the latter,' establishes the whole vivifie fountain in itself, but is from thence filled with the prolific rivers of life. Parmenides, therefore, delivering to us these things, and the progression of them, demonstrates that that which is moved is generated from that which is in another, but that which stands still, from that which,

' In the original * U is omitted.

CHAP. XXXIX. OF PLATO.

p. 421

is in itself. For the first monad of the paternal triad constitutes the natures posterior to it. And after the same manner, the highest of the unpolluted triad, and which is intelligible as in this triad, imparts at one and the same time the middle and last monad of the triad. On this account, also, motion here is better than permanency. For as a subsistence in another is according to cause more ancient than the subsistence of a thing in itself, so likewise that which is moved, is causally more ancient than that which is permanent. For the unpolluted Gods, are in power subordinate to the fathers, and are comprehended in them.

CHAPTER XXXIX.

The third, therefore, to the Saviour, as they say, and let us direct our attention to the demiurgic monad, unfolding itself into light together with tl»e coordinate Gods it contains.

wer subordinate to the fathers, and are comprehended in them.

CHAPTER XXXIX.

The third, therefore, to the Saviour, as they say, and let us direct our attention to the demiurgic monad, unfolding itself into light together with tl»e coordinate Gods it contains. In the first place, then, here also the communion of the one with other things, is apparent, and we must no longer consider the one alone by itself, but according to its habitude towards other things. Because, therefore, the demiurgic order produces wholes from itself, and arranges and adorns a corporeal nature, it also generates all the second and ministrant causes of the Gods. For what occasion is there to say that the term other things, is a sign of a corporeal condition of being, since formerly the Pythagoreans thought fit to characterize an incorporeal nature by the one, but indicated to us the nature which is divisible about body, through the term others f In the second place, the number of the conclusions [in this part of the Parmenides} is doubled. For the one is no longer demonstrated to be alone same, or different, as it is to be in itself, and in another, or to be moved, and stand still, but it is demonstrated to be the same with itself, and different fromp. 422 itself,' and to be different from other things, and the same with other things. But this twice appeared to us before to be entirely adapted to the demiurgic monad, both according to other theologists, and to Socrates in the Cralylus, who says that the demiurgic name is composed from two words. In the third place, therefore, the multitude of causes is here separated, and all the monads of the Gods present themselves to the view, according to the demiurgic progression. For the demiurgic order is apparent, the prolific power co-ordinate with it, the undefiled monad the cause of exempt providence, and the distributive fountain of wholes ; and together with these, as I may say, all the orders about the demiurgus are apparent, according to which he produces and preserves all tilings, and being exempt from the things produced, is firmly established in himself, and separates his own kingdom, from the united empire of his father.

How, therefore, and through what particulars do these things become apparent ? We reply, that the same with itself (for this Par men ides first demonstrates) represents to us about the nature of the one, the monadic and paternal peculiarity, according to which the demiurgus also subsists. Hence, likewise, the one is said to be the same with itself.

at the same with itself (for this Par men ides first demonstrates) represents to us about the nature of the one, the monadic and paternal peculiarity, according to which the demiurgus also subsists. Hence, likewise, the one is said to be the same with itself. For the another is in the demiurgus according to the transcendency of different causes ; but the same, appears to be a sign of his proper, viz. of his paternal, hyparxis. For being one, and the exempt father and demiurgus of wholes, he establishes his proper union in himself. And in this one, Parmenides in a remarkable manner shows the uniform, and that which is allied to bound. But the same with other things, is the singular good of prolific power, and of a cause proceeding to, and pervading through :dl tilings without impediment. For the demiurgus is present to all things which he produces, aud is in all things the same, which he arranges and adorns, pre-establishing in himself the generative essence of wholes. If, therefore, we rightly assert these things, bound and infinity subsist in him demiurgically. And the one iudeed is in the sameness which is separate from oilier things, but the other is in the

• After %K\x in the original it i* necesnrr to wpply the word* xai twtov Mrm», %%i ir«for mvtki.

CHAP. XXXIX.

OF PLATO.

p. 423

power which generates other things. For every where power is prolific of secondary natures. But the principle which subsists according to bound, is the supplier of an united and stable hypostasis.

Moreover, the different from other things, manifests his undefined purity* and his transcendency which is exempt from all secondary natures. For the first intellect was on this account pure and incorruptible, as Socrates says in the Cratylus, because it is established above coordination or communion ' with all sensible natures. For as some one of the Gods says, he does not incline his power to matter, but is at once exempt from all fabrication. But the demiurgic intellect receiving from thence total power, and a royal dominion, adorns indeed sensibles, and constitutes the whole of a corporeal nature. Together however, with prolific abundance, and the providential attention to secondary natures, he transcends his progeny, and abides in his own accustomed manner, as Timneus says, through the inflexible guard which subsists with him, and the power imparted to him from it, which is uncontaminated with other participants.