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

tellectual Gods, according to the middle, and why we call one of the extremes supercelestial, but the other subcelestial, from their habitude to the middle, indicating the exempt transcendency of the one, but the proximate and connected diminution of the other. Perhaps therefore, we may concisely answer such a one, that this whole genus of the intelligible and at the same time intellectual Gods, binds together both the extremes, being to the one the cause of conversion, but to the other of becoming unfolded into light, and being present with secondary natures. As therefore, we denominate all the intelligible Gods paternal and unical, characterizing them from the summit, and as we say that they are the boundaries of the whole of things, viz. those that are effective of essence, those that are the causes of perpetuity, and those that are the sources of the production of forms, after the same manner we unfold these middle Gods as the leaders, of all bonds, from the middle which is in them. For the whole of this middle order is vivific, connective and perfective. But the summit of it indeed, unfolds the impressions of intelligible*, and their ineffable union.. The termination of it converts intellectuals, and conjoins them to intelligibles. And the middle collects into, and fixes in itself as in a centre the whole genera of the Gods. For to the extremes also through reference to the middle we attribute the habitude of transcendency and diminution* calling the one above, but the other under the middle.

CUAPTKR IX.

THRODGir these things therefore, we may concisely answer him, as I have said, who doubts concerning these names. Here however, it is fitp. 240 that we should admire the divine science of Plato, because he has narrated the mode of the ascent of the whole of things to the intelligible conformably to the highest of initiators. For in the first place, he elevates souls and the Gods themselves to the fountains, through the liberated leaders. For the blessed and most abundant spectacles and discursive energies are particularly in these fountains, in which also theurgists place all their hope of salvation. They are therefore blessed through the unpolluted monads; but they are most abundant through the cause of divine difference ; and they are spectacles and discursive energies, through the intellectual and paternal powers. But in the second place, Plato elevates souls and Gods from the fountains, and through the fountains to the leaders of perfection.

h the cause of divine difference ; and they are spectacles and discursive energies, through the intellectual and paternal powers. But in the second place, Plato elevates souls and Gods from the fountains, and through the fountains to the leaders of perfection. For after many and divided intellections the good of the perfective Gods shines forth, being supernally expanded from the intellectual Gods themselves, and illuminating us, and prior to our souls, whole souls, and prior to these, the Gods themselves. But from the perfective Gods Plato elevates souls and Gods to the divinities, who are connective of all the intellectual orders. For the perfective Gods are suspended from these divinities, subsist together with them, and are comprehended by them. Such also is the communion and union of these Gods, that some of the most celebrated [interpreters of Plato] have supposed that there is an all-perfect and indivisible sameness among them, in consequence of not being able to apprehend by a reasoning process the separation which is in them. For here also, it may appear to some one that Plato calls the extremity of the celestial circulation, the arch. This however is not the case. For he does not denominate the arch celestial, but bubcelestial. As therefore, the supercelestinl is essentially exempt from the heaven, thus also the subceleslial is inferior to the kingdom of the heaven. For the former indeed is indicative of transcendency, but the latter of a proximately-arranged diminution.

After this circulation however, which is connective of the whole of things, Plato elevates souls and the Gods to the supercelestiai place, and the intelligible union of intellectuals, where also the Gods abiding, are nourished, are in a happy condition, and are filled with ineffable and uuical goods. For with theurgists also, the ascent to the ineffable and

CHAP. IX.

OF PLATO.

intelligible powers which are the summits of all intellectuals, is through the connective Gods. Jn what manner however, the Gods are here conjoined to the first intelligible*, Plato no longer unfolds through words; for the contact with them is ineffable, and through ineflables, as he also teaches in what he says about them in tlie Phaedrus. And through this order, the mystic union with the intelligible and first-producing causes is effected. With us therefore, there is also the same mode of conjunction. And through this, the mode of theurgic ascent is more credible.

about them in tlie Phaedrus. And through this order, the mystic union with the intelligible and first-producing causes is effected. With us therefore, there is also the same mode of conjunction. And through this, the mode of theurgic ascent is more credible. For as wholes ascend to exempt principles, through the natures proximately placed above them, thus also parts imitating the ascent of wholes, are conjoined through middle steps of ascent, with the moat simple and ineffable causes. For what Plato has delivered .in this dialogue concerning whole «ouls, he afterwards unfolds concerning our*. Apd in the first place indeed, he conjoins them with the liberated Gods. Afterwards, through these be elevates them to the perfective Gods. Afterwards, through these, to the connective <Gods, and in a similar manner, as far as to the intelligible Gods. Socrates therefore, narrating the mode of ascent to intelligible beauty, and how following the Gods, prior to bodies and generation, we were partakers of that blessed spectacle, says: " For it was then lawful to see splendid beauty, when we obtained together with that happy choir, this blessed vision and spectacle, we indeed following Jupiter, but others in conjunction with some other God, perceiving, and being initiated in those mysteries, which it is lawful to call the most blessed of mysteries." How then were we once conjoined with intelligible beauty ? Through being initiated, says he, in the most blessed of mysteries. What else therefore, does this assert, than that we were conjoined with the perfective leaders, and we*e initiated by them, in order to our being replenished with beauty ? Of what goods therefore, is the initiation the procurer? "Which orgies," says he," were celebrated by us, when we were entire and impassive, and were initiated in, and became spectators of entire, simple, j»nd quietly stable visions." The entire therefore, is derived to souls from the celestial circulation. For this contains, and is connective of all the divine genera, and also of our souls. Every tiling however, which in the whole contains parts, comprehends also that which is divided, and col- Proc. Vol. I. 2 H g42 ON THE TUTOLOGY BOOK If.

lects that which is various into union and simplicity. But the entire, quietly stable, ami simple visions, are unfolded to souls snpernally from the supercelestial place, through the connectedly-containing Gods. For the mystic impressions of intclligiblcs, shine forth in that place, and also the unknown and ineffable beauty of characters.