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

and prior to intellectuals, itself pre-existing by itself, and exempt from wholes; not being denominated intelligible, as the plenitude of intellect, but as the prior-cause of it, and the object of desire and love to it, subsisting uniformly uncoordinated with it. The intelligible however which is now the subject of consideration, is participated, and co-arranged with intellect, is multiform, and contains in itself the divided causes of all things. Or whether we may call the Gods in this order fathers and fabricators, it must be admitted that this paternal and fabricative characteristic, is different from the hyparxis of the intelligible' fathers. For they indeed were generative of whole essences; but these pre-exist as the causes of divisible emanations, and of definite productions of form. And they indeed contained in themselves powers fabricative of the divine progressions; but these separate from themselves prolific causes, and are not conjoined to them according to union, but according to a communion subordinate to union. For the marriages which arc celebrated by fables, and the concordant conjunction of divine natures, arc in the intellectual Gods. But the demiurgic being mingled with the vivific effluxions, every genus of the Gods is unfolded into light, both the supermundane, and the mundane. This, however, will be hereafter ■discussed.

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CHAP. II.

OF PLATO.

31S

CHAPTER II.

Since however, we have, in short, surveyed the peculiarity of the intellectual Gods, it remains that we should deliver an appropriate theory concerning the division of them. For the intellectual order is not one and indivisible, but is allotted progressions more various than those of the more elevated genera. There will therefore be here also three fathers, who divide the whole intellectual essence; one indeed, being arranged according to the intelligible, but another according to life, and another according to intellect. They also imitate the intelligible fathers, who divide the intelligible breadth in a threefold manner, and who are allotted a difference of this kind with respect to each other. For one of these intellectual fathers proceeds analogous to the first [intelligible] father, and is intelligible. But another proceeds analogous to the second [intelligible] father, and binds to himself the whole of intellectual life. And another proceeds analogous to the third father, and closes the whole intellectual, in the same manner as he closes the intelligible order.

But another proceeds analogous to the second [intelligible] father, and binds to himself the whole of intellectual life. And another proceeds analogous to the third father, and closes the whole intellectual, in the same manner as he closes the intelligible order. '

But these fathers being three, and the first indeed, abiding in himself, but the sccoud proceeding and vivifying all things, and the third glittering with fabricative productions, it is evidently necessary, that other triple Gods should be conjoined with them; of which, one indeed will be the source to the first intellectual God, of stable purity ; but another, of undefiled progression, to the second God; and another of exempt fabrication, to the third. For in the Gods prior to these, the un defiled deities were according to cause, through union without separation, and a sameness collective of powers which are not in want of the communion of these. But in the intellectual Gods, where there is an all-perfect Proc. Vol. I. 2 R

p. 314

ON THE THEOLOGY

BOOK V.

separation, as in total orders, and a greater habitude to secondary natures, unpolluted deity or power is necessary, which has the ratio of sameness, and undeviating subsistence, to the paternal cause, and which is co-divided with the fathers, so that each of the undefiled Gods is conjoined with a peculiar father.

These two triads therefore have presented themselves to our view, one indeed, of the intellectual fathers, but the other of the undefiled Gods. There is however, besides these two, a third other triadic monad, which is the cause of separation to intellectuals, and which subsists together with the above mentioned triads. For the fathers indeed are the suppliers of all essence; but the inflexible Gods, of sameness. But it is evidently fit that there should be also the cause of separation, and that this should be one and at the same time triple, separating the intellectual Gods from the above mentioned orders, from themselves, and from inferior natures. For why are they the leaders of another order, if they are not divided from the first orders? Why are they multiplied, and why do they differ from each other in their kingdoms, unless they are separated? Why also do they transcend the partial [Gods] unless they are also separated from these? The cause of separation therefore, will be for us one and a triple monad. But the paternal and undefiled causes will be each of them a uniform triad.

they are separated? Why also do they transcend the partial [Gods] unless they are also separated from these? The cause of separation therefore, will be for us one and a triple monad. But the paternal and undefiled causes will be each of them a uniform triad. And what is most paradoxical of all, the separative cause is more monadic; but the paternal and also the undefiled cause, are each of them more triadic. For the separative monad indeed, is the cause of separation to the other monads; but the others are the sources of communion and union to it Hence each of these, being separated, becomes triadic; but the separative monad is monadic, in consequence of being united by these. For all intellectuals pervade through each other, and are in each other, according to a certain admirable communion, imitating the union of intelligibles, through being present and mingled with each other. The sphere also which is there, is the intellectual order, energizing in and about itself, and proceeding into itself hebdomatically, being a monad and a hebdomad, the image, if it be lawful so to speak, of the all-perfect intelligible monad, and unfolding

CHAP. IL

OF PLATO.

p. 315

its occult union, through progression and separation. This first progression therefore of the intellectual Gods, which is separated by us into a heptad, we have perfectly celebrated.

Other secondary seven hebdomads, however, are to be considered under this, which produce as' far as to the last of things, the monads of this heptad. For each monad is the leader of an intellectual hebdomad conjoined with it, and extends this hebdomad from on high, from the summit of Olympus, as far as to the last, and terrestrial orders. I say, for instance, the first paternal monad, indeed, constitutes seven such monads. But the second again constitutes seven vivific monads. And the third, seven demiurgic monads. Each likewise of the un defiled monads constitutes a number equal to that produced by the fathers. And the monad of separation constitutes seven [separative monads]. For all these causes proceed in conjunction with each other. And aa the first triad of the fathers subsists together with the uudefiled triad,, and the divisive monad, after the same manner also, the second triads are allotted seven coordinate undefiled triads, and separative monads* Whence, therefore, does so great a number of intellectual Gods present itself to our view ? It is evident, indeed, from what has been said.