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

om the one, at another time from being, and at another from difference. Hence this triad subsists monadically, and triadically. But this is the same thing as to assert that difference and the first feminine nature generates in itself, monads, duads, and triads. For the divided

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ON THE THEOLOGY

BOOK IV

assumption, generates for us different monads; but the conjoined assumption, duads'and triads, some indeed being vanquished by the one, others by difference, and others by being. And thus far the first deity presents itself to the view, being prolific of the first numbers; according to the one indeed, of unical numbers, but according to difference of generative, and according to l>eing, of essential numbers.

Since however, from this deity which is intelligible, that which is posterior to it proceeds, it is evidently necessary that the monad, duad, and triad, should severally have prolific power. These powers therefore; Parmenides calls once, twice, thrice. For each of these is a power which is the cause of the above-mentioned essences that produce either separately, or connectedly. For there with respect to the generations of them, some of them are entirely peculiar, but others are common to secondary natures. The progeny therefore of these are, the oddly-odd, the evenly-even and the evenly-odd.' And of these, the oddly-odd indeed, as we have before observed, is collective into union of the divine progressions. But the evenly-even is generative of wholes, and proceeds as for as to the last of things. The evenly-odd however, is mixed, having its subsistence from both the even and the odd. Hence we must establish the first as analogous to bound, but the second as analogous to power, and the third as analogous to being. And you may see, how indeed in the first order all things had a primary subsistence, viz. monad, duad, triad; but how in this order, all things arc secondarily and subordinate^. And the mixture which is the triad, subsisted there indeed in one way, but here the evenly-odd subsists in another way. For there the extremes were odd, because they were intelligible; but here the even is more abundant, and the intelligible summit only is odd. For the middle of the triad is analogous to power. And there indeed, is the monad, which has all the forms of odd numbers according to cause, and the duad is there, which is occultly all the forms of even numbers, and also the triad, which is number primarily.

the middle of the triad is analogous to power. And there indeed, is the monad, which has all the forms of odd numbers according to cause, and the duad is there, which is occultly all the forms of even numbers, and also the triad, which is number primarily. But here both the odd and the even number now subsist in a twofold respect, in one place ir*

« t» «{rMff|irra is omitted in the original.

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an unmingled, and in another in a mingled manner. All tilings therefore, are here prolifically, but there, paternally and intelligibly. But that monad docs not proceed from intelligiblcs, but subsists in them in unprocceding union. Hence, after these, and from these, we may survey the whole of number subsisting according to a third progression. "For these things," says Parmenides, " preexisting, no number will be absent." Every number therefore, is generated through these in the third monad, and both the one and being become many, difference separating each of them. And every part indeed of being participates of the one; but every unity is carried as in a vehicle in a certain portion of being. Each of these however, is multiplied, intellectually separated, divided into minute parts, and proceeds to infinity. For as in intelligibles, we attribute infinite multitude to the third triad, so here, in this triad we assign infinite number to the third part of the triad. For in short every where, the infinite is the extremity, as proceeding in an all-perfect manner, and comprehending indeed all secondary natures, but being itself participated by none of them. In the first monad therefore, there were powers, but intelligibly. In the second, there were progressions and generations, but both intelligibly and intellectually. And in the third, there was all-powerful number, unfolding the whole of itself into light; and which also Parmenides denominates infinite. It is likewise especially manifest that it is not proper to transfer this infinity to quantity. For how can there be an infinite number, since infinity is hostile to the nature of number? And how are the parts of the one equal to the minute parts of being? For in infinites there is not the equal. But this indeed has been thought worthy of attention by those who were prior to us*

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ON THE THEOLOGY

BOOK IV.

CHAPTER XXXII.

re the parts of the one equal to the minute parts of being? For in infinites there is not the equal. But this indeed has been thought worthy of attention by those who were prior to us*

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p. 294

ON THE THEOLOGY

BOOK IV.

CHAPTER XXXII.

The division therefore into three, having been demonstrated by us, we shall briefly observe, that the one appears to be many according to this order, the one itself proceeding into a multitude of unities, and being in a similar manner becoming generated in conjunction with the one. For those three monads are the intelligible comprehensions of all orders, and they at once preside over all the progressions from intelligibles, produce all of them in an exempt manner, and collect them to the intelligible causes. Since however, Plotinus admits that number is prior to animal itself, and says that the first being produces from itself number, and that this is established as a medium between the one being, and animal itself, but is the basis and place of beings, it is worth while to speak likewise concisely about this. For if he says that animal itself has intelligible and occult number, as comprehended in the monad, he speaks rightly, and accords with Plato. But if he says that animal itself comprehends number, now separated, or which has a multiform subsistence, and is the progeny of difference, intelligible multitude is not a thing of this kind. For there indeed, the one. is being, and being is the one. Hence animal itself is according to all things perfect. But in number, the one is separated from being, and being from the one, and each of the parts is no longer an intelligible whole, as an animal itself. For that is a whole of wholes; and every where the one was with being in the parts of it, and animal itself was only-begotten. But number proceeded after the twofold coordinations, I mean the monad and duad, the odd and the even number. How therefore, can we place in animal itself the first number? If however, some one should say that number exists there, it i8 according to cause and intelligibly. But it is intellectually separated by diflerence. And farther still, in addition to these things, if animal itself is surveyed by some one in the demiurgic order, and he denominates it the plenitude

CHAP. XXXII.

OF PLATO.

of forms, and the intelligible of the demiurgic intellect, it will thus have intellectual number, as being arranged near the intellectual end.