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

etly 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. For munis and epoptcia' are symbols of ineffable silence, and of union with mystic natures through intelligible visions. And that which is the most admirable of all is this, that as theurgists order the whole body to be buried, except the head, in the most mystic of initiations, Plato also has anticipated this, being moved by the Gods themselves. " For being pure," says he, " and liberated from this surrounding vestment, which we now denominate body, we obtained this most blessed muesi$ and epopteia, being full of intelligible light." For the pure splendor [which he mentions] symbolically unfolds to us intelligible light. Hence, when we are situated in the intelligible, we shall have a life perfectly liberated from the body. But elevating the head of the charioteer to the place beyond the heaven, we shall be filled ■with the mysteries which are there, and with intelligible silence. It also appears to me that Plato sufficiently unfolds the three elevating causes, love, truth, and faith, to those who do not negligently read what he has written. For what besides love conjoins with beauty? Where is the plain of truth, except in this place? And what else than faith is the cause of this ineffable muesiaf For muesk in short, is neither through intelligence nor judgment, but through ihe unical silence imparted by faith, which is better than every gnostic energy, aud which establishes both whole souls and ours, in the ineffable and unknown nature' of the

• "The word nXm) or initiation," says Hermeas, in his MS. Commentary on die Phxdrus, «« was so denominated from rendering the soul perfect. The soul therefore was once perfect. But here it i» divided, and is not able to energize wholly by itself." He addsi " But it is necessary to know that telete, vweiu, and epopteia, rtKtrn, funp-i;, and differ from each other. Telete, therefore, is analogous to that which b preparatory to purifications. But mtesis, which it so called from closing the eyes, is more divine. For to close the eyes in initiation is no longer to receive by sense those divine mysteries, but with the pure soul itself. And nrcirri«x epopteia is to be established in, and become a spectator of the mysteries."

' Qont it omitted in the original.

CHAP. X.

OF PLATO.

Gods.

longer to receive by sense those divine mysteries, but with the pure soul itself. And nrcirri«x epopteia is to be established in, and become a spectator of the mysteries."

' Qont it omitted in the original.

CHAP. X.

OF PLATO.

Gods. These things however, have proceeded to this length from my sympathy about such like concerns.

CHAPTER X.

Bwt again returning to the proposed theology, let us unfold the conceptions which Plato indicates to us concerning each order of the intelligible and at the same time intellectual Gods. The supercelestial place therefore is intelligible. Hence also Plato says that it is essence whioh truly is, and that it is visible to the intellect of the soul. It is likewise the one comprehension and union of the intellectual Gods. For it is not intelligible after such a manner as animal itself, nor as the first eternity, nor as that which is itself primarily the one being. For as these are primarily intelligibles, they are exempt from all other intelligible^, and presubsist by themselves. But the supercelestial place, is proximately established above the celestial circulation, and of this is the intelligible ; yet it is not simply intelligible. And that we assert these tilings rightly, Socrates also testifies, imparting the intellection of this intelligible to souls likewise, through the heaven. For in this period, according to which they are carried round together with the circulation of the heaven, they behold indeed justice, they behold temperance, and they also behold science, and each of the beings which have a true and real existence ; so that if the supercelestial place is intelligible, and real being, yet it is intelligible, as being above the heaven. The first intelligibles however, are intelligible according to their own essence, and according to the exempt aud first efficient cause of all intellectual natures. For the mighty Saturn likewise, though he is an intellectual God, and the fulness of intellect, is intelligible as with reference to the demiurgus ; for he is the summit of

244 ON THE THEOLOGY UOOtt IV.

the intellectual triad. Thus therefore, the place also which is above the heaven, is allotted an intelligible transcendency with respect to the celestial circulation, and is intelligible as in the first intellectuals. ' Hence also it subsists analogous to the first triad of intelligibles. That triatl however, was simply intelligible. For the intelligible which is in intelligibles, at once exists prior to all second and third intelligibles.

gible as in the first intellectuals. ' Hence also it subsists analogous to the first triad of intelligibles. That triatl however, was simply intelligible. For the intelligible which is in intelligibles, at once exists prior to all second and third intelligibles. But the supercelestial place is not simply intelligible; for it is the summit of intellectuals, and not of intelligibles. Hence Plato calls the first triad of intelligibles the one being ; but he denominates the supercelestial place, truly-existing essence. Tor the former indeed, antecedes all beings in an admirable simplicity, and in the occult unity of being. For that being is the intelligible itself, and is not in one respect intelligible, but in another intellectual, nor is it that which is passive to [viz. participates of] being ; but it is the seat, and the most ancient monad of being. This order however, [vis. the supercelestial place] falls short of the union of that triad* and participates of being, but is not simply being. Hence also Plato calls it essence, and essence which truly is, as receiving this intelligible and essential according to the essence of that which is primarily being. And the first triad indeed of intelligibles was paternal ; for it subsists according to divine union and bound, and is the occult, and highest boundary of . all intelligibles. But the supercelestial place is maternal, subsisting according to infinity, and the power of infinity. For this order is feminine and prolific, and produces all things by intelligible powers. Hence also, Plato calls it a place, as being the receptacle of the paternal causes, and bringing forth, and producing the generative powers of the Gods into the hypostasis of secondary natures. For having denominated matter also a place, he calls it the mother and nurse of the reasons [i. c. of the productive principles], which proceed into it from being, and the paternal cause.

According to this analogy, therefore, Plato thus denominates the supercelestial place, as feminine, and as being the cause of those things maternally, of which the intelligible father is the cause paternally. Matter

• Instead of •< « rut »fW«rro.{ wjroif voe^j, It is accessary to read w tr rwj *fmtrn>( vm$«ij

CHAP. X.

OF PLATO.

p. 245

however receives forms alone ; but the mother and nurse of the Gods, not only receives, but also constitutes and generates secondary natures, together with the father.