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

ns, is the comprehension of the first efficient causes of life, and is the cause of the variety, and generation of forms. For the meadows also which are here are productive of all-various forms and reasons, and bear water which is the symbol of vivification. And the nourishing cau?e of the Gods, is a certain intelligible union, comprehending in itself the whole perfection of the Gods, and filling the Gods with acme and power, in order that they may bestow a providential attention to secondary natures, and may possess an immutable intellectual perception of such natures as are first. Above however, the Gods participate of these uniformly; but in a divided manner in their progressions.

With respect to the nutriment likewise, one kind is called by Plato ambrosia, but the other nectar. "For the charioteer," says he, " stopping the horses at the manger, places before them ambrosia, and afterwards gives them nectar to drink." The charioteer therefore, being nourished with intelligibles, unically participates of the perfection which is imparted through illumination by the Gods. But the horses participate of this divisibly ; first indeed of ambrosia, and afterwards of* nectar. For it is necessary that from ambrosia, they should stably and undcviatingly abide in more excellent natures ; but that through nectar they should immutably provide for secondary natures. For they say that ambrosia

CHAP. XV.

OF PLATO.

p. 255

is solid, bul-nectar liquid nutriment; which Plato also indicates when he says that the charioteer places before the horses ambrosia and afterwards gives them nectar to drink. Hence the nutriment of nectar manifests the unrestrained and indissoluble nature of providence, and its proceeding to all things in an unpolluted manner. But the nutriment of ambrosia manifests stability, and a firm settlement in more excellent natures. From both these however, it is evident that the Gods both abide and proceed to all things, and that neither their undeviating nature, and which is without conversion to subordinate beings, is unprolific, nor their prolific power and progression is unstable ; but abiding they proceed, and being established in the divinities prior to themselves, they provide for secondary natures without being contaminated. Nectar aud ambrosia therefore, are the perfections of the Gods, so far as they are Gods; but other things are the perfections of intellect, nature, and bodies. Hence Plato having assumed these in souk,, calls the souls [which are nourished with these,] Gods.

Nectar aud ambrosia therefore, are the perfections of the Gods, so far as they are Gods; but other things are the perfections of intellect, nature, and bodies. Hence Plato having assumed these in souk,, calls the souls [which are nourished with these,] Gods. For so far as they also participate of the Gods, so far they are filled with nectar and ambrosia. These however in their progressions have a bipartite division ; the one hideed, being the supplier to the Gods of stable and firm perfection; but the other, of undeviating providence, of liberated administration, aud of an unenvving and abundant communication of good, according to the two principles of the whole of things, which preside over a distribution of this kind. For it must be admitted that ambrosia is indeed analogous to bound, but nectar to infinity. Hence the one is as it were humid, and not bounded from itself ; but the other is as it were solid, and has u boundary from itself. Nectar therefore is prolific, and is perfective 01 the secondary presence of the Gods, and is the cause of power, of a vigour which provides for the whole of things, and of infinite and neverfailing supply. But ambrosia is stable perfection, is similar to bound, is the cause to the Gods of an establishment in themselves, and is the supplier of firm and undeviating intellection. Prior to both these however, is the one fountain of perfection, and seat to all the Gods, which Plato calls nutriment, and the banquet, and delicious food, as uuically perfecting indeed the divided multitude of the Gods* but converting all

p. 256

ON THE THEOLOGY

BOOK IV.

things to itself through divine intelligence. For feu* [the banquet] indeed manifests the divided distribution of divine nutriment; but 5»<^ [dehcious food] the united conversion ©f the whole of things to it. For it w the intellectual perception of the Gods, So far as they are Gods. But nutriment connectedly contains both these powers, being the plenitude of intelligible goods, and the uniform perfection of divine seltsuihaency.

Comcebhimo these things therefore, thus much may suffice as to the present theory. But it follows that we should) discuss, the division of the supercelestial place into three pants. For the intelligible summit of intellectuals is, as we have before observed, a triad. Immediately therefore, according to the first conception of this place, Plato unlblds its triadic nature, assuming indeed, three negatives, the uncoloured, the unftgured, and the untangible. Having likewise established three divinities in it, viz.

observed, a triad. Immediately therefore, according to the first conception of this place, Plato unlblds its triadic nature, assuming indeed, three negatives, the uncoloured, the unftgured, and the untangible. Having likewise established three divinities in it, viz. science, temperance, and justice* our preceptor and leader [Syrianus] thinks fit to divide this triad into three monads, and also demonstrates this conformably to the Orphic theologies. If, however, it be requisite to discover the definite peculiarities of these three Goddesses, from what has been already laid down, we must understand, that the plain of truth, the meadow, and1 the nourishing cause of the Gods are posited there. To nourish therefore is the province of intelligible perfection. Hence the elevating impulse is given to the wing of the soul, and also intellectual perfection^ according to the nourishment which flows* from thence into the souh But the peculiarity -ef the meadowy is te

CHAPTER XVI.

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CHAP. XVI.

OF PLATO.

p. 267

podhess a power generative of reasons and forms; and of the causes'' of the production of animals. Hence also souls are fed about the meadow; and the pabulum (*>/t«i) is indeed nutriment, but in a divided manner.

The plain however of truth is the expansion and manifestation of intelligible light, the evolution of inward reasons, and perfection proceeding every where. This therefore* is the peculiarity of the third monad. But fecundity is the peculiarity of the second ; and intelligible plenitude of the first For all the supercelestial place is indeed illuminated with the light of truth. Hence all the natures that are contained in it are called true. And Socrates says, " that whatever soul attending on divinity has beheld any thing of reality shall be free from damage, till another period takes place." For every thing in that place is truly being and intelligible, and is full of divine union. In the first monads however [i. e. in the plain of truth and the meadow,] this intelligible light subsists contracted ly, and is occultly established as it were in the adyta ; but in the third monad [viz. in the nourishing cause of the Gods] it shines forth, and is co-expanded, and is co-divided with the multitude of" powers. We may therefore from these things survey the differences of the three monads, in a manner conformable to the Platonic hypotheses. But if indeed science pertains to the first monad, temperance to the second, and justice to the third, from these things also the triad will be perfectly apparent.