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

requently uses the word ge- • Deration in teaching concerning the progression of the intelligible multitude, proclaim that the natures prior to this order are more united to each other? But this order proceeds to a greater extent, unfolds the occult nature of the triads prior to itself, and is primogenial, unfolding in itself prolific power.

In addition to these things also, it is necessary to consider the infinity of multitude, not as those think fit to speak, who assume the infinite in quantity, but since in the principles of the whole of things, there are bound and infinity, the former being the cause of the union, but the latter of the separation of multitude^ Parmenides calls the first and intelligible multitude infinite, because all multitude indeed, according to its own nature, is infinite, as being the progeny of the first infinity. All intelligible multitude, however, is a thing of this kind. For it is the first multitude, and multitude itself. But multitude itself is the first progeny of intelligible infinity. Intelligible multitude, therefore, is on this ac-

CHAP. XXVII. OF PLATO. 415

count infinite, as unfolding into light the first infinity, and this infinity is the same with the all-perfect. For that which has proceeded to the all, and as far as it is requisite an intelligible nature should proceed, through the power which is generative of the whole of things, is infinite. For it cannot be comprehended by any other thing. But intelligible multitude is comprehensive of all intelligible multitude. For if indeed that which is primarily infinite, was infinite according to quantity, it would be requisite to admit that the intelligible is infinite multitude of this kind. Since, however, the intelligible is infinite power, it is necessary that the participant of the primarily infinite, should cause infinity to shine forth according to the power which is comprehensive of all prior natures. And if it be requisite to relate my own opinion, as that which is primarily one is primarily bound, so that which is primarily- multitude is infinite multitude. For it receives the whole power of infinity, and producing all unities, and all beings, as far as to the most individual natures, it possesses never-failing power. It is, therefore, more total than all multitude, and is an incomprehensible infinite. Hence unfolding into light all multitude, it bounds and measures it by iufinite power, and through wholeness introduces bound to all things.

s, it possesses never-failing power. It is, therefore, more total than all multitude, and is an incomprehensible infinite. Hence unfolding into light all multitude, it bounds and measures it by iufinite power, and through wholeness introduces bound to all things. These tlnngs, therefore, may be assumed from Paruienides concerning the third intelligible triad.

CHAFFER XXVII.

Let us in the next place speak in common about all the intelligible triads. With respect to the first triad, therefore, which is occult, and is allotted the intelligible summit in intelligibles, Plato at one time proceeding from the union which is in it, and its exempt transcendency with respect to the other triads, denominates it one, as in the Tiinacus. For eternity, says he, abides in one. Hut reason evinces that this one is the first triad of intelli»ibles. But at another time proceeding from the extremi-

ON THE THEOLOGY

BOOK HI.

ties which arc in it, viz. that which is participated, and that which participates, he calls it the one being, considering the power which is comprehended in these as ineffable, in consequence of its subsisting uniformly and occultly. And at another time, he uufolds the whole of it, according to the monads which are in it, bound, infinity, and that which is mixed; bound indeed indicating its divine hyparxis, infinity its generative power, and that which is mixed, the essence proceeding from this power. Plato, therefore, as I have said, teaches us through these names the first intelligible triad ; at one time indeed through one name, but at another through two names, and at another again through three names, unfolding it to our view. For there is a triad in it, according to which the whole is characterized ; and a duad according to which the extremes communicate with each other ; and a monad which exhibits the ineffable, occult, and unical nature of the first, through its own monads.

But the second triad after this, Plato denominates in the Timseus indeed, eternity ; but in the Parmenides the first wholeness. How these, however, arc allotted the same peculiarity we may learn by considering that every thing eternal is indeed a whole; viz. if it is perfectly eternal, and has the whole of its essence and energy at once present. For every intellect is a thing of this kind, perfectly establishing at once in itself, the whole of intellectual perception.

every thing eternal is indeed a whole; viz. if it is perfectly eternal, and has the whole of its essence and energy at once present. For every intellect is a thing of this kind, perfectly establishing at once in itself, the whole of intellectual perception. It likewise does not possess one part of being, but is deprived of another part, nor does it partially participate of energy, but it summarily comprehends the whole of being, and the whole of intelligence. If, however, in its energies it proceeded according to time, but had an eternal essence, it would be allotted the whole of the latter, and this always stably the same, but would possess the former variably, so as to exert different energies at different times. Eternity, therefore, is every where the cause of wholeness to the natures to which it is primarily present. But whole also is every where comprehensive of perpetuity. For no whole abandons cither its essence or its proper perfection ; but that which is primarily corrupted and vitiated is a partial nature. For on this account also the whole world is perpetual, viz. because it is a whole, and this is likewise the case with all that the heavens contain, and with each of the elements. For every where wholeness is connective

CHAP. XXVII. OF PLATO U7

of subjects. Hence eternity is consubsistent with wholeness, and whole and eternity are the same. Each also Is a measure, the one of things eternal, and of all perpetual natures, but the other of parts and of all multitude. Since, however, there are three wholenesses, one indeed being prior to parts, another subsisting from parts, and another in a part, — through the wholeness which is prior to parts, eternity measures those unities of divine natures which are exempt from beings ; but through the wholeness which derives its subsistence from parts, it measures the unities that are co-ordinate with beings ; and through the wholeness which is in a part, it measures all beings and whole essences. For these wholenesses being parts of the divine unities, they possess partibly what pre-exists unically in the unities. And, moreover, eternity is nothing else than the ever shining forth from the unity which is connected with being. But whole consists of two parts, viz. of the one and being, power existing as the collector of the parts. According to both these conceptions, therefore, the duad pertaining to the middle intelligible triad, unfolds the uniform and occult hypostasis of the first triad.