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

f the Gods is there; the first mysteries are there. Nor is it at all wonderful, if Plato also tolerates us in calling the Gods [of this order] Teletarchs, since he says, that the souls that are there are initiated, the Gods themselves indeed initiating them. But how is it possible otherwise to denominate those who are the primary sources of telete or initiation, than Teletarchsf For I indeed, perceiving so great ait energy even as far as to the names themselves, do not see how they can be called differently. Initiation however, being one and triple, (for the perfective are co-divided with the connective Gods,) Plato calls the oneunion of k the subcelestial arch, in the same manner as he calls theconnective order Heaven. But the depth which is in it is indicated by his admitting that there is in it an extreme subjection, and a steep path to the summit of the arch. As therefore, in the order prior to this, we thought it proper to arrange the intelligible according to the summit, the vital according to the profundity, and the intellectual according to the extremity, which defines the whole celestial, circulation,, so likewise in this perfective order, we must consider the intelligible of the arch as its summit, denominating it after the same manner as the back of the heaven, because these are coordinate to- each other; but we must consider the profundity as coordinate to life, through which souls proceed to the summit; and the extremity which closes the whole arch, as coordinate to intellect

CHAP. XXV. OF PLATO.. 277

CHAPTER XXV.

This whole order however, which i» united to the order prior to irr we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of these indeed, is the supplier to the Gods of stable* perfection, establishing aH the Gods in, and uniting them to themselves. But another is the primary source of a perfection generative of wholes, exciting things which precede according to essence* to the providence of secondary natures. And a third is the leader of conversion to causes, convolving every thing which has proceeded, to itsproper principle. For through this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every tiling which aspires after its proper principle,. i» conjoined to it, through its own perfection.

this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every tiling which aspires after its proper principle,. i» conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective »f things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intellect which isestablished according to energy in one, all these are suspended from the one perfection of the Gods, and being referred to it, some are allotted a* greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods. For this has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is the one of the Gods, not being such as the one of souls, or of bodies; since these indeed are in a kindred manner conjoined with multitude, and are co-mingled with essences. But the unities of the Gods are self-perfect, and subsist prior to essences,.

' For ywifww it i» necessary to read p«»p«v.

2J8 ON THE THEOLOGY BOOK IV.

generating multitudes, and not being generated together with them. But another perfection is that which consists of parts, and which derives its completion through parts, such as is the perfection of the world ; for it possesses the all-perfect from its plenitudes. And a third other perfection, is that which is in parts. But thus also each part of the world is perfect. For as this universe is a whole consisting of wholes, so likewise it is perfect from the perfect parts that are in it, according to Timaeus. And in short, perfection is divided after the same manner as wholeness ; for, as Timasus says, they are conjoined with each other.

Hence also the perfective genus is connasccnt with the connective, and the perfective monad is arranged under all the connective genera. And as the wholeness of the heaven which connectedly contains parts is triple, so likewise perfection is triple. And if it be requisite to deliver my own opinion, all the perfections are derived from all the leaders ; but the perfection which is prior to parts, pertains in a greater degree to the first leader; that which consists of parts, to the middle; and that which is in a part, to the third leader.

own opinion, all the perfections are derived from all the leaders ; but the perfection which is prior to parts, pertains in a greater degree to the first leader; that which consists of parts, to the middle; and that which is in a part, to the third leader. But prior to this triad, is the intelligible triad, which is uniform perfection, and an all-perfect hyparxis, and which Timeeus also denominates perfect according to all things. There, however, the three perfections pre-existed unitedly, or rather, there was one fountain of every perfection. As therefore the connective' triad, is the evolution of the intelligible connexion, and the collective triad of the unific, and that which is the first in intelligibles, so likewise the perfective triad is the image of the all-perfect triad. For the intelligible and intellectual proceed analogous to the intelligible triads. Perfection therefore is triple, prior to parts, from parts, in a part. According to another mode also, perfection is stable, generative, convertive. And according to another conception, there is one perfection of intellectual and impartible essences, another of psychical essences, and another of the natures which are divisible about bodies. Very properly therefore, there are three leaders of perfection prior to the intellectual Gods, who constitute one order under the celestial circulation, who elevate through

• For t*iirq it is necessary to read ramiw|.

CHAP. XXVI. OF PLATO. 279

themselves all secondary natures to the intelligible, perfect them by intelligible light, convert and conjoin them to the kingdom of the heaven, impart an unsluggish energy to the natures that are perfected, and are the guardians of their undented perfection.

CHAPTER XXVI.

Such are the conceptions which may be assumed from Plato concerning the third triad of the intelligible, and at the same time intellectual orders, which at one time he denominates the subcelestial arch, possessing a summit, middle, and extremity, but at another a blessed mystery, and of all mysteries the most ancient and august, through which he elevates souls and conjoins them to the mystic plenitude of intelligibles. For this triad opens the celestial paths, being established under the celestial circulation, and exhibits the self-splendid appearances of the Gqds, which are both entire and firm, and expand to the mystic inspection of intelligible spectacles, as Socrates says in the Phaedrus. For telcte precedes muesis, and muesis, epopteia. Hence we are initiated \jeleioumetha] in ascending, by the perfective Gods.