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

d according to transcendency; another according to the middle centre ; and another according to conversion. But in the intelligible and at the same time intellectual orders, these three triads arc the second after those unions, and are con nascent with multitude. Hence one of these triads is collective ; another is connective of multitude ; and another is of a perfective nature. For that which is collected, that which is con-

p. 264

ON THE THEOLOGY

BOOK IV.

nee ted, ' and that which is perfected, is multitude. Whether therefore it is intellectual, or supermundane, or mundane, or any other multitude, it is collected, connected, and perfected through these three triads. And when collected indeed, it is elevated to the union of intelligibles, and is firmly established in them. When it is connected, it abides impartible and undissipated in its progeny. And when it is perfected, it receives completion from its proper parts or powers.

Since however, it is necessary that beings abiding, proceeding and returning should enjoy this triple providence, there are indeed three preexistent collective monads, three connective, and three perfective monads. And we do not say this, that on account of the good of secondary natures, first natures are thus divided, and preside over so many orders and powers; but they indeed are always the primary causes of good to things subordinate, while we from inferior natures recur to the causes of wholes. The intelligible therefore, and intellectual triads, perfect things triad ically, and always connect and collect them into union. But the intelligible monads generate without separation and unically, their permanencies, progressions and conversions. With respect to other things however, we have partly spoken, and shall again partly speak concerning them.

CHAPTER XX.

Let us therefore speak at present concerning the connective triad. This then, Socrates, in the Phssdrus, calls the celestial circulation. Because indeed, it possesses the middle centre of imparticipable life, and

' For *v«jeoy, k is necesury to read mjnx*/unv.

CHAP. XX.

OF PLATO.

is that which is most vital itself of life, he calls it circulation, as comprehending circularly, and on all sides all other lives, and divine intellections. For on account of this, souls also which are elevated to it, are perfected according, to intellection, and arc conjoined with intelligible spectacles. The circulation of the heaven, however, is always established after the same manner. For it is an eternal, whole, one, and united intelligence.

also which are elevated to it, are perfected according, to intellection, and arc conjoined with intelligible spectacles. The circulation of the heaven, however, is always established after the same manner. For it is an eternal, whole, one, and united intelligence. But the circulation of souls is effected through time, subsists in a more partial manner, and is not an at-once-collected comprehension of intelligibles. Souls, therefore, are carried round in a circle, and are restored to their pristine state, the celestial circulation always remaining the same. Because, however, it gives completion to the bond of the intelligible and intellectual Gods, and connects all the orders in their abiding, proceeding, and returning, Socrates calls it celestial. For Timoeus says, that this [sensible] heaven also, compresses on all sides the elements ttmt are under it, and that on this account, no place is left for a vacuum. As, therefore, the apparent heaven is connective of all things that are under it, and is the cause of continuity, coherence and sympathy, (for the intervention of a vacuum would interrupt the continuity of things, and the subversion of, this continuity would destroy the sympathy of bodies) thus also that intellectual heaven, binds all the multitudes of beings into an impartible communion, illuminating each with an appropriate portion of connexion. For intellect participates of the connective cause in one way, the nature of soul in another, and a corporeal state of being in another. For through the highest participation of connexion, intellect is impartible; but through second measures of participation, soul is partible and impartible, according to one mixture ; and through an ultimate diminution, bodies possessing a partible hypostasis, at the same time remain connected, and do not in consequence of being dissipated perish, but enjoy their own division and imbecility. The whole of the connective triad therefore, is denominated heaven according to the hyparxes of itself; but the breadth of life which is spread under it is called circulation. For in things apparent to sense, the period of the heavens is motion, and is as it were the life of body.

Proc.

Vol. I.

26f)

ON THE THEOLOGY

CHAPTER XXI.

BOOK IV.

If however it be requisite to discover the triadic nature of it •from what has been laid down, we must employ the mode of analogy. Since therefore Plato himself calls the back of the heaven one thing, and its profundity another, it is evident that the celestial arch is the third thing; for the arch which is under this, he directly calls subcelestial.

we must employ the mode of analogy. Since therefore Plato himself calls the back of the heaven one thing, and its profundity another, it is evident that the celestial arch is the third thing; for the arch which is under this, he directly calls subcelestial. But as we say that the supcrcelestial place is established above the back of the heaven, so likewise we must grunt that the subcelestial is different from the celestial arch. For the heaven is bounded, supernally indeed by the back, but beneath by the arch. And it is comprehended indeed by the supercelestial place, but it comprehends the subcelestial arch. It is evident therefore from these things, that the heaven presents itself to our view as triadic, according to its back indeed, connectedly containing all things in one simplicity ; but according to its arch bounding the whole triad ; and according to its profundity, itself proceeding into itself, and constituting the middle breadth of connexion and coherence. The back however, of the whole celestial order, is an intelligible deity, being perhaps allotted from hence this appellation. But it is intelligible as in the connective triad, externally compressing, and connectedly comprehending all the kingdom of the heaven. It likewise imparts to all the Gods by illumination a uniform and simple comprehension of secondary natures, and is supernally filled with intelligible union. Hence also, divine souls being led through all the celestial profundity, stand indeed on the back of the heaven, but the circulation carries them round as they stand ; and thus they survey what is called the supercelestial place. The station therefore, is the establishment of souls in the intelligible watch tower of the heaven, extending to souls sameness, undefiled power, and undeviating intellection. But the circumduction is the participation of a life full of vigour, and the most acute energy. And the common

CHAP% XXI. OF PLATO.

p. 267

presence of both these, comprehends the prolific energy, the quiet motion, and the stable intellection of intelligibles. But the celestial profundity, is the one continuity of the whole triad, and the middle deity ■which conjoins the whole' celestial order, proceeding indeed from the intelligible comprehension, but ending in the celestial arch, which defines the boundary of the whole of the heaven.