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

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. There is therefore, one union and connexion of all this triad, and an indissoluble progression from the back as far as to the arch, through this middle deity which is connasccnt with both the extremes, and which unfolds indeed the connective multitude, but on each side is bounded by the extremes ; one of which comprehends it supernally, but the other from beneath bounds its progression.

The celestial arch therefore remains, which is the boundary beneath of the triad, and this is also the case with the intellect which is in it, being filled indeed by life, but united by the intelligible, and converting all the triad to its principle. For the arch also is similar to the back of the heaven, though according to interval it is less. Through subjection therefore it is diminished ; but through similitude it is converted to the celestial summit. And this is the celestial intellect which is the proximate sunochem* of the subcelestial arch. Hence each1 arch is called the intellectual boundary of the intelligible and intellectual Gods. The whole connective triad therefore, is allotted such a division as this ; the back (to wbtoh) according to the intelligible (xar* to, wijtwO ; the profundity according to life ; and the arch according to intellect. But the whole of it is one and continued, because that which connects all other things, ought much more to be connective of itself. For each peculiarity of the Gods begins its energy from itself ; the peculiarity indeed, which is collective, fixing itself collectively in the highest union ; that which is convcrtive of wholes, converting itself to the principle ; and that which is undefiled preserving itself prior to other things pure from matter. Hence the connective peculiarity also, prior to its parti-

' For tmk tkm it is necessary to read n)» eAqn.

* i. e. That which connectedly contains.

' For nm$» I read t*xTt$*} in order that it may agree with

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ci pants, connects itself intelligibly and intellectually, and through this connexion the nature of the heaven is asserted to be one and continued. For all the triad converges to itself, and preserves its proper wholeness united, and most similar to itself according to nature.

cts itself intelligibly and intellectually, and through this connexion the nature of the heaven is asserted to be one and continued. For all the triad converges to itself, and preserves its proper wholeness united, and most similar to itself according to nature. And the arch indeed, proximately connects all intellectuals, and compresses *t hem on all sides. But prior to this, the celestial profundity itself, which also comprehends the arch, binds together the whole orders. And prior to these, the celestial back uniformly comprehends according to one ambit of simplicity, all the celestial kingdom itself, and all things that are contained under it, and binds them to themselves, by connective power and hyparxis. For in the things also that are apparent to sense, the concave circumference of the heavens, proximately compresses the elements, and does not suffer them in their indefinite motions on all sides, to be dissipated and blown away. And still prior to these, the celestial bulk strongly compresses and impels all things to the middle, and leaves no void place. But there is one comprehension of all these, viz. the back of the heavens, which is the cause to the heavens of similitude, and to the elements of contact with the heavens. For the smooth and equable nature of the back of the heavens as Timaeus says, makes the whole of heaven similar to itself ; and always the natures which comprehend are connective of the natures that arc comprehended. It is necessary therefore from things that arc apparent, to transfer the similitude to the father of the intellectual Gods, Heaven, and to survey how he is both one and triple, supernal ly indeed, and beneath, possessing the intelligible and intellect; but according to the middle possessing life, which being the cause of progressions and intervals, and generative powers, we have properly arranged according to interval under the celestial profundity since Plato himself also 'calls the summit the back. " For those," says he, " that are called immortals, when proceeding beyond the heaven they arrive at the summit, stand on the back of the heaven." lie calls therefore, the summit of the celestial order, and beyond, the back of the heaven ; which things are in a remarkable manner the prerogatives of

1 Viz. m forming the celestial profundity.

CHAP, XXII. OF PLATO. 269

the first of the Synoches.

erefore, the summit of the celestial order, and beyond, the back of the heaven ; which things are in a remarkable manner the prerogatives of

1 Viz. m forming the celestial profundity.

CHAP, XXII. OF PLATO. 269

the first of the Synoches. For connectedly containing all things in the one summit of his hyparxis, according to the Oracle, he wholly exists beyond, and is united to the supercelestial place, and to the ineffable power of it, being enclosed on all sides by it, and shutting himself in the uniform comprehension of intelligibles. For what difference is there between saying that the first of the Synoches is shut in the intelligible place of survey, and evincing that it is proximately comprehended by the supercelestial place, which was intelligible, but expanded in intellectuals ? If however, that which is beyond is the first, the summit is evidently coarranged with the rest, and is exempt from them. But if the first is a thing of this kind, being established according to the intelligible summit, and imparting by illumination to the other Gods, contact with the intelligible, and with the paternal port, it is indeed necessary that there should be a middle and an extremity, the one according to the celestial profundity, but the other according to the termination of the whole circulation. If however the circulation of the whole of the heaven is one and continued, the peculiarity of this order must be assigned as the cause of this. For being connective of the whole orders of the Gods, and prior to other things of itself, and being as it were the centre and bond of the divine genera, it in the first place binds and connects itself, and extends itself to one life. The heaven therefore is one and at the same time triple, and proceeds into three monads, being both unapparent and apparent, and that which is between these, and imitating the intelligible Gods who subside into intelligible triads.

CHAPTER XXII.

Is you are willing however from what is written in the Cratylus, to see the peculiarity of this order, in the first place, let this be considered

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by you as an argument of the Synoche established in the middle, that a twofold habitude of it is delivered, one, towards intelligibles, but the other towards intellectuals. For it is said to see the things above, and to generate a pure intellect. Hence, of intelligibles it is the intelligence, but of intellectuals the intelligible.