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

ish all things, and prior to other tilings the second triad. Eternity, therefore, abides stably in the first triad. But the triad posterior to this, is the supplier to wholes [and therefore to all things,] of progression, motion, and life according to energy. And the third triad is the supplier of conversion to the one, and of perfection which convolves all secondary natures to their principles. Hence it is necessary that the intelligible andp. 230 at the same time intellectual Cods, should primarily participate of these three powers, and should abide indeed in the summit of themselves ; but proceeding from thence, and extending themselves to all things, should again be converted to the intelligible place of survey, and conjoin to the beginning of their generation the end of their whole progression.

The intelligible and at the same time intellectual Gods therefore are, as I have said, triply divided. And essence indeed is that which ranks as first in them, but life is the middle, and intellect the extremity of them. Since however, each of these tnree is perfect, and participates of the intelligible monads, I mean of the essence which is there, of intelligible life, and of intelligible intellect, they are tripled according to the participation of primarily efficient causes. And the intelligible of life indeed possesses essence, intellect, and life intelligibly ; but the intelligible and intellectual of it, possesses essence, life and intellect, intelligibly and at the same time intellectually ; and the intellectual of it possesses these intellectually and intelligibly. ' And every where indeed, there is a triad in each of the sections, but in conjunction with an appropriate peculiarity. Hence three intelligible and at the same time intellectual triads present themselves to our view, which are indeed illuminated by the divine unities, but each of them contains an all-various multitude. For since in intelligibles, there was an all-powerful and all-perfect multitude, how is it possible that this multitude should not in a much greater degree, be evolved and multiplied, in the Gods secondary to the intelligible order, according to the prolific cause of them ? Each triad therefore comprehends in itself a multitude of powers, and a variety of forms, producing intelligible multitude into energy, and unfolding into light the generative infinity of intelligibles. And we indeed, being impelled from the participants, discover the peculiarity of the participated superessenliat Gods.

f powers, and a variety of forms, producing intelligible multitude into energy, and unfolding into light the generative infinity of intelligibles. And we indeed, being impelled from the participants, discover the peculiarity of the participated superessenliat Gods. But according to the order of things, the intelligible and intellectual monads generate about themselves essences, and all lives, and the intellectual genera. And through these, they unfold the unknown transcendency of themselves,

■ In the original, after *eu mm in this sentence, it is necessary to supply w^ro; uu rsrp»f, t» h ttffw. A»d after votpm, it is also requisite to supply not vsijrwj, as in the abore translation.

CHAP. III. OF PLATO. 231

preserving by itself the preexistent cause of the whole of things. There are however, as we have said, three intelligible triads. And there are also three triads posterior to these, which appear to be tripled from them, according to their prolific perfection.

But it is necessary that the peculiarity of the intelligible, and also of the intelligible and at the same time intellectual triad, should be defined according to another mode. For in the intelligible order indeed, each triad had only the third part of being ; for it consisted of bound, and infinity, and from both these. But this was essence indeed in the first triad, intelligible life in the second, and intelligible intellect in the third. The natures however prior to these were unities and superessential powers, which give completion to the whole triads. But in the intelligible and at the same time intellectual order, each triad has essence, life and intellect; one indeed intelligibly and at the same time intellectually, but more intelligibly, so far as it is in continuity with the first intelligibles ; but another intellectually and intelligibly, but more intellectually, because it is proximately carried in intellectuals; and another according to an equal part, as it comprehends in itself both the peculiarities. Hence the first triad, that we may speak of each, was in intelligibles, bound, infinity, and essence ; for essence M as that which was primarily mixed. But here the first triad is essence, life and intellect, with appropriate unities. For essence is suspended from the first deity [of this triad,] life from the second, and intellect from the third. And these three superessential monads, unfold the monads of the first triad. But again, the second triad after this, was in the intelligible order, a superessential unity, power, and intelligible and occult life.

e from the second, and intellect from the third. And these three superessential monads, unfold the monads of the first triad. But again, the second triad after this, was in the intelligible order, a superessential unity, power, and intelligible and occult life. Here however, essence, life and intellect are all vital, and are suspended from the Gods who contain the one bond of the whole of this order. For as the first unities were allotted a power unific of the middle genera, so the second unities after them, exhibit the connective peculiarity of primarily efficient causes. After these therefore, succeeds the third triad, which in the intelligible order indeed was unity, power, and intelligible intellect ; but here it consists of three superessential Gods, who close the termination of the intelligible and at the same time intellectual Gods, and begird all things intellectually, I mean essence, life and intellect.

ON THE THEOLOGY

BOOK IV.

They are likewise the suppliers of divine perfection, • imitating the all-perfect intelligible triad, just as the connectedly containing Gods imitate the intelligible measure, and the Gods prior to these, the generative cause of intelligibles. The three intelligible therefore, and at the same time intellectual triads, are thus generated, and are allotted such a difference as this, with respect to the intelligible triads.

CHAPTER IV.

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Again however, returning to Plato, let us accord with him, and exhibit the science which preexists with him concerning each of these triads. And in the first place, let us assume what is written in the Phsedrus, and survey from the words themselves of Socrates, how he unfolds to us the whole of the orderly distinction of these triads, and the differences which it contains. In the Pheedrus therefore, there are said to be twelve leaders who preside over the whole [of mundane concerns,] and who conduct all the mundane Gods, and all the herds of daemons, and convert them to the intelligible nature. It is also said that Jupiter is the leader of all these twelve Gods, that he drives a winged chariot, adorns and takes care of all things, and brings all the army of Gods that follow him, first indeed to the place of survey within the heaven, and to the blessed spectacles, and discursive energies of the intelligibles which are there But in the next place Jupiter brings them to the subcelestial arch which proximately begirds the heaven, and is contained in it, and after this to the heaven itself, and the back of heaven ; where also divine souls stand, and