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

nad, 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. For the first hebdomad, indeed, the cause of the second hebdomads, and which has the relation of a monad to them, and which u little before wc denominated an intellectual sphere, subsists according to the intelligible breadth, imitating the paternal nature of it through the paternal triad ; but the eternity of its power, through undefiled sameness; and the multitude shining forth in its extremities, through the monad which is divisive of wholes. The remaining hebdomads, however, which are derived from this, proceed according to the intelligible and intellectual genera. For each monad, conformably to the summits of those genera, constitutes a monad co-arranged with the multitude proceeding from it ; since every summit is uniform [i. e. has the form of the onc,J as we have before demonstrated. But according to the middle and third progressions of those genera, each monad generates two triads. For the separation of them was apparent in the middle and ultimate progressions, as we have before observed. As, therefore, the intelligible*

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and at the same time, intellectual genera, prodaccd the intelligible breadth, which is of a unical nature, into a triad ic multitude, after the same manner also the intellectual monads call forth the intelligible, and at the same time intellectual triads, into intellectual hebdomads. And they constitute indeed the monads which are coarranged with the hebdomads, according to the summits of the triads ; but the two triads, according to the second and third decrements of those triads. Hence every hebdomad has the first monad indeed intelligible ; but the second after this, and which is triad ic, intelligible and intellectual; and the third triad, which is the next in order, intellectual. All these likewise subsist as in intellectuals. For they are characterized according to the peculiarity of the constitutive monad.

In short, the intellectual powers proceed according to the intelligible orders ; but they constitute these seven hebdomads according to the first intellectual orders.

in intellectuals. For they are characterized according to the peculiarity of the constitutive monad.

In short, the intellectual powers proceed according to the intelligible orders ; but they constitute these seven hebdomads according to the first intellectual orders. For it is indeed necessary that exempt causes should he assimilated to the intelligible Gods ; but that co-arranged causes, and which proceed every where, should be assimilated to the intelligible, and at the same time, intellectual Gods ; since these also are the first that divide the worlds triadically, and pervade as far as to the last of things, connectedly containing and perfecting all things. But the intelligible Gods contain the causes of wholes uniformly, and occultly. You may also say, that the intelligible Gods produce all things uniformly ; for numbers subsist in them monadically. But the intelligible and intellectual Gods produce all things triadically. For the monads in these are divided according to number. And what the monad was in the former, that number is in the latter. And the intellectual Gods produce all things hebdomad ically. For they evolve the intelligible, and at the same time, intellectual triads, into intellectual hebdomads, and expand their contracted powers into intellectual variety ; since they define multitude itself and variety by numbers which are nearest to the monad. For the numbers of the partial are different from the numbers of the total orders in the Gods. And the whole of this intellectual number is indeed more expanded than the natures prior to it, and is divided into more various progressions, yet it docs not desert its alliance with the

CHAP. III. OF PLATO. 317

monad. For hebdomad ic multitude has an abundant affinity with the nature of the monad ; since it is measured according to it, and primarily subsists from it. And the Pythagoreans, when they denominate the heptad light according to intellect, evidently admit its hyparxis to be intellectual, and on this account suspended from the monad. For the unical, which light manifests, is inherent from this in all the divine numbers. And thus much concerning the division of these intellectual Gods.

CHAPTER III.

It follows in the next place, that we should adapt the theory of Plato to this order, and show that he does not dissent from any of the theological dogmas concerning it.

numbers. And thus much concerning the division of these intellectual Gods.

CHAPTER III.

It follows in the next place, that we should adapt the theory of Plato to this order, and show that he does not dissent from any of the theological dogmas concerning it. Since, therefore, we have demonstrated, that the celestial order, which wc find in the Cratylus perfectly celebrated, possesses the middle bond of the intellectual, and at the same time, intelligible Gods, but that under this another order of Gods is immediately arranged, as Socrates shows in the Pheedrus, called the subcelestial arch, and which we have considered as not divided from the heaven, — this being the case, what order is it which divides itself from the kingdom of the heaven, but is the leader of the intellectual order of the Gods, and is primarily the supplier of intellect, according to the doctrine of Plato, as Socrates says in the Cratylus, except that which the mighty Saturn comprehends ? For he calls this God the first and most pure intellect. This God, therefore, is the summit of a divine intellect, and, as he says, the purest part of it ; separating himself indeed from the celestial order, but reigning over all the intellectual Gods ;

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because he is full of intellect, but of a pure intellect, and is a God extended to the summit of the iutellectual hypostasis. Hence also, he is the father of the mighty Jupiter, and is simply father. For Ue who is tlie father of the father of all things, is evidently allotted in a much greater degree the paternal dignity. Saturn, therefore, is the first intellect; but the mighty Jupiter is also an intellect, containing, as Socrates says in the Philebus, a royal soul, and a royal intellect.

And these Gods are two intellects, and intellectual fathers ; the one* indeed, being intellectual ; but the other intelligible, iu intellectuals. For the Saturn ian bonds which Socrates mentions in the Cratylus, are unific of the intelligence of Jupiter about the intelligible of his father* and fill the Jovian intellect with the all-perfect intelligence of the Saturnian intellect. And this I think is likewise evident from the analogy of souls to Pluto. For as he binds souls about himself, filling them with wisdom and intelligence, thus also Saturn being the object of desire and love to Jupiter, contains him in himself by indissoluble bonds.. And these things Socrates indicates in the Cratylus, jesting, and at the same time being serious in what he says.