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

s 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. And does not science* which is stable, and the uniform intelligence of wholes, and which at the same time is consubsistent with intelligibles, pertain to the power which is united to the intelligible . father, and which does not proceed, nor separate its union from the deity of that father ? but does not the genus of justice pertain to the power which is divided, which separates the intellectual genera, leads the intelligible multitude into order, and imparts by illumination distribution according to desert ? And does not the genus of temperance pertain to the power which is the medium of both these, which is converted to itself, and possesses the common bond of this triad ? For the harmonic,

• Pot turn* I read «rw>, * i. e. Perfection proceeding every where.

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and a communication with the extremes according to reason, are the illustrious good of this middle power.

That we may not therefore be prolix, what has been said being sufficient to remind us of the meaning of Plato, those three deities are , celebrated by us, which dividing the supercelestial place, are indeed all of them intelligible as in intellectuals, and are likewise summits, and collective of all things into one intelligible union. One of these however is so stably; another generatively ; and another convertively, possessing a primary effective power in intellectuals. For one of them indeed, unites the monads of all the Gods and collects them about the intelligible ; but another effects this about the progressions of the Gods; and another about their conversions. All of them however at the same time collect into one the whole of an hyparxis which always abides, proceeds, and returns. Heuce also Plato elevates the Gods that are distributed in the world, to this one place, aud converts them energizing about this as collective of the whole orders of the Gods to the participation of intelligibles. These monads, therefore, educe intelligible forms, fill them with the participation of divine union, and again recall the natures that have proceeded, and conjoin them to intelligibles. Concerning this whole triad however, what has been said may suffice.

CHAPTER XVII.

monads, therefore, educe intelligible forms, fill them with the participation of divine union, and again recall the natures that have proceeded, and conjoin them to intelligibles. Concerning this whole triad however, what has been said may suffice.

CHAPTER XVII.

It remains therefore, that we should pass to the discussion of Adrastia, Socrates indicating that she possesses her kingdom in this place. For that which defines the measures of a blameless life to souls from the vision of these intelligible goods, is certainly there allotted its first evolution into light. For the elevating cause, being secondary to the objects of desire,

CHAP. XVU. OF PLATO 359

may be able to raise both itself and other things to the superceleBtial place, through conversion. Bnt that which defines and measures the fruits of the vision of the intelligible to souls, since it has its hyparxis in the intelligible, imparts by illumination beatitude to them from thence. It is established therefore, as I have said, in that place. But it rules over all the divine laws uniformly, from on high, as far as to the last of things. - It likewise binds to the one sacred law of itself, all the sacred laws, viz. the intellectual, the supermundane, and the mundane. Whether therefore, there are certain Saturnian laws, as Socrates in the Gorgies indicates there are, when he says, " The law therefore which was in the time of Saturn is now also among the Gods ;" or whether there are Jovian laws, as the Athenian guest asserts there are, when he says, " But justice follows Jupiter, which i3 the avenger of those that desert the divine law ;" or whether there are fatal laws, as Timaeus teaches there are, when he says, " That the demiurgus announced to souls the laws of fate ;" — of all these the sacred law of Adrastia is connective according to one intelligible simplicity, and at the same time imparts existence to all of them, and the measures of power. And if it be requisite to relate my own opinion, the inevitable guardian power of this triad, and the immutable comprehension of order pervading every where, presubsist in this goddess. For these three deities not only unfold and collect ail things, but they are also guardians according to the Oracle of the works of the father, and of one intelligible intellect.

This guardian power therefore, the sacred law of Adrastia indicates, which nothing is able to escape.

ies not only unfold and collect ail things, but they are also guardians according to the Oracle of the works of the father, and of one intelligible intellect.

This guardian power therefore, the sacred law of Adrastia indicates, which nothing is able to escape. For with respect to the laws of Fate, not only the Gods are superior to them, but also partial souls, when they live according to intellect, and give themselves up to the light of providence. And the Saturnian Gods are essentially exempt from the Jovian laws, and the connective and perfective Gods from the Saturnian laws; but all things are obedient to the sacred law of Adrastia, and all the distributions of the Gods, and all measures and guardianships subsist on account of this. By Orpheus also, she is said to guard the demiurgus of the universe, and receiving brazen drumsticks, and a drum made from the skin of a goat, to produce so loud a sound as to convert all the Gods to

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herself. And Socrates imitating this fabulous sound which extends a certain proclamation ' to all things, in a similar manner produces the sacred law of Adrastia to all souls. For he says, " This is the sacred law of Adrastia, that whatever soul has perceived any thing of truth, shall be free from harm till another period," all but expressing the Orphic sound through this proclamation, and uttering this as a certain hymn of Adrastia. For in the first place indeed, he calls it flw/*^, a sacred law, and not Mpo;, a law, as he does the Saturnian and Jovian laws. For fa-p* is connected with deity, and pertains more to intelligibles [than to the intellectuals] ; but ycfiof indicating intellectual distribution, is adapted to the intellectual fathers. And in the second place, he speaks of it in the singular and not in the plural number, as Timaeus does of the fatal laws. In the third place therefore, he extends it to all the genera of souls, and evinces that it is the common measure of their happy and blessed life, and the true guard of those souls that are able to abide on high free from all passivity. For such is the meaning of the words, ** And the soul that is able to do this always, shall always be free from harm." This sacred law therefore, comprehends all the undeBled life of divine souls, and the temporal blessedness of partial souls. And it guards the former indeed intelligibly, but measures the latter by the vision of intelligible goods. And thus much concerning Adrastia.

CHAPTER XVIII.