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

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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. Nor does this generative deity produce from herself into an external place, her progeny, and separate them from Ler own comprehension, in the same manner as the natures which generate here, deliver their offspring into light external to themselves; but she generates, comprehends and establishes all things in herself. Hence also she is the place of them, as being a seat which on all sides contains them, and as by her prolific, and primarily efficient powers, preoccupying and containing in herself, all the progressions, multitude and variety of secondary natures. For all beings subsist in ihe Gods, and are comprehended and saved by them. For where can they recede from tlie Gods, and from the comprehension which is in them? .And how, if they depart from them, con they remain even for the smallest portion of time? In a particular manner however the powers which are generative of divine natures, are said to comprehend their progeny, so far as they are the proximate causes of them, and constitute their essence with a more abundant division, and a more particular providence. For paternal causes produce secondary natures uniformly, exemptly, and without coordination, and comprehend, but unically their own progeny. And in simplicity indeed, they preoccupy the variety of them ; but in union their multitude. It is evident therefore, from what has been said, that the supercelestial place is intelligible, and after what manner it is intelligible. In addition to these things also it is evident, how it is feminine ; for place is adapted to the generative Gods through the above-mentioned causes. And the meadow is the fountain of a vivific nature, as will be shortly demonstrated. Socrates likewise assumes all the divine natures that are in this place, to be of this hind, [viz. to be of the feminine genus] I mean science herself, justice herself, temperance herself, truth herself, and Adrastia ; which may especially be considered as a certain indication, that Plato particularly attributes the feminine to this order, and not only other theologists.

ON THE THEOLOGY BOOK IV.

CHAPTER XI.

What therefore is the cause through which Plato in the first place celebrates this deity negatively, analogous to the one t And what are (ha negations ? For he denominates it, without colour, without figure, and without contact.

THEOLOGY BOOK IV.

CHAPTER XI.

What therefore is the cause through which Plato in the first place celebrates this deity negatively, analogous to the one t And what are (ha negations ? For he denominates it, without colour, without figure, and without contact. And he takes away from it these three hyparxes, colour, figure, and contact. I say therefore, that this order being the summit of the intellectual Gods, is unknown and ineffable, according to its peculiarity, and is [only] to be known through intelligible impressions. For being the summit of intellectuals, it conjoins itself with intelligibles. For how could intellectuals be conjoined with intelligibles, unless they antecedently constituted an intelligible transcendency of themselves ? But what connexion and communion could be surveyed of the whole orders of things, unless the extremities of such as are first possessed a certain similitude to the beginnings of such as are second ? For on account of this similitude, these are connascent with each other, and all things sub-' sist according to one scries. As therefore, the end of intelligibles was intellectual, so likewise the beginning of intellectuals is allotted an intelligible hyparxis. And each of these indeed is intelligible ; but the one is intelligible simply ; and the other is not intelligible without the addition of the intellectual. These therefore, are consubsistent with each other. And the one indeed, is the paternal cause of the whole of things, so far as it is intelligible, and the intellectual which is in it is extended intelligibly. But the other is generatively constitutive of the same things, because it is intellectual, and intelligible good presides in the intellectual genus. All things therefore, are from both, exeinptly indeed, from the intellectual of intelligibles, but coordinately, from the intelligible of intellectuals. And both indeed, rejoice in unknown hyparxes; and are alone, as Plato says, known by intelligible, mystic, and ineffable impressions, iience also he calls the attempt boldness which endeavours to unfold the arcana concerning them, and to explain by words their unknown union.

CHAP. XI. OF PLATO. 24-7

From the end of the intelligible order however, the summit of intellectuals possesses its unknown peculiarity. For so far as it conjoint itself to the first intelligibles, and is filled with their unical, ineffable, and paternal hyparxis, so far also it exists in an unknown manner prior to intellectuals.

er, the summit of intellectuals possesses its unknown peculiarity. For so far as it conjoint itself to the first intelligibles, and is filled with their unical, ineffable, and paternal hyparxis, so far also it exists in an unknown manner prior to intellectuals. Hence it is incomprehensible by the natures posterior to it; but it is known by those prior to it, being super-expanded into a continued union with them.' It likewise knows the natures prior to itself intelligibly ; but this does not at all differ from uniform and ineffable knowledge. For intelligible knowledge is the union, cause, summit, and unknown and occult hyparxis of all knowledge. Since therefore, the one and united triad is, if it be lawful so to speak, the intellectual image of the unknown union of intelligibles, and presides over the same uniform and unknown power in intellectuals, as its own cause does, hence Plato mystically unfolds it through negations. For every where that which is highest, and that which is unknown, are analogous to the unical God. As therefore, we are taught to celebrate this God through negations, after the same manner we endeavour to unfold negatively the uniform and unknown summits of secondary orders. And in short, since Socrates in the Phtedrus makes the ascent as far as to the supercelestial place, arranging it analogous to the first, as in this order, and in the ascent of souls, he celebrates it by negations. For in the Timasus, Plato contends that the one demiurgus through whom every demiurgic genus of Gods subsists is ineffable and unknown; and every where that which is highest has this transcendency with respect to secondary natures. For it imitates the cause which is at once unically exempt from all beings. We celebrate this cause however, through negations alone, as existing prior to all things; but we unfold the summits which proceed analogous to it, affirmatively and at the same time negatively. As participating indeed, the natures prior to themselves, we celebrate them affirmatively. For Plato calls the supercelestial place essence which truly is, the plain of truth, the meadow, and the intelligible place of survey of the Gods, and he docs not only call it without colour, without figure, and without

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£48 ON THE THEOLOGY BOOK IV.

oontadt, thus mingling affirmations with negations. For this order is a medium between the intelligible Gods and the first intellectual divine orders, containing the bond of both.