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

ntial attention to secondary natures, he transcends his progeny, and abides in his own accustomed manner, as Timneus says, through the inflexible guard which subsists with him, and the power imparted to him from it, which is uncontaminated with other participants. Hence, through the never-failing supply of good, and providential energies, and the generation of subordinate natures, he is the same with then. For he is participated by them, and fills his progeny with his own providential care. But through his purity, undented power, and inflexible energies, he is separate from wholes, is disjoined from them, and is im participate by other things. And as the first king of intellectuals is allotted his non-inclination to matter, through the guard which is united to him, and through the undented monad ; and as the vivific goddess possesses her stable and indexible power from the second cause of the guardian Gods ; thus also the demiurgic intellect preserves a transcendency exempt from other things, and a union separated from multitude, through the third monad of the leaders of purity. For the cause of separate providence is a guard coordinate with the deiniurgus, who hastens to produce' all things, and to pervade through all things. But the guard which is the supplier of stable power,

• For xtwavuo, it is necessary to read xonwv.aj.

1 The word ra^ayup is omitted in the original, but ought doubtless to be inserted.

p. 424

ON THE THEOLOGY

BOOK r.

is coordinate with the vivific deity, who is moved to the generation of wholes. And with the intellect that is multiplied according to intellectual conceptions [i. e. with Saturn,] the guard is coordinate, that imparts an undented union of the conversion of all his energies to himself. The monad, therefore, remains, which is arranged as the seventh of these intellectual monads, which is present with, and energizes with all of them, but particularly unfolds itself into light in the demiurgic order, and which Par men ides also producing for us together with the whole demiurgus, defines it in difference, in the same manner as he does the undefined cause in the demiurgus. He says however, that this difference separates the demiurgic moo ad itself from itself. For we have before observed that this order is the supplier of separation to all the Gods. As therefore, the demiurgus is the same with himself, through the paternal union, after the same manner he is separated from himself and his father through this difference.

we have before observed that this order is the supplier of separation to all the Gods. As therefore, the demiurgus is the same with himself, through the paternal union, after the same manner he is separated from himself and his father through this difference. Whence therefore, does he derive this power? From being in himself, says Parmcnides, and in another. For these were indeed unitedly in the first father, but separately in the third. Separation therefore, preexisted there according to cause; but in the demiurgus k shines forth, and unfolds the power of itself.

That the cause however of division, is in a certain respect in the first father, Parmenides manifests in the first hypothesis, when he says, " that every thing which is in itself is in a certain respect a duad, and is separated from itself." There however, the duad is occultly ; but here it subsists more clearly, where also all intellectual multitude shines forth to the view. For difference i»* the progeuy of the firmly-abiding duad which is there. This therefore separates the demiurgic intellect from the Gods prior to it, and divides the monads in it from each other. For if so far as it is in another, it is united to the intelligible of itself, but so far as it is in itself it is separated from it, because it proceeds according to each order of its own intelligible,- — if this be the case, it is necessary that this difference should be the cause to it of separation from its father. All the intellectual monads therefore, have appeared to us to subsist coordinately with each other. And the subsistence indeed, in another is fXw sign of the father. Jiut the subsistence in itself, is the sign of the

CHAP. XXXIX. OF PLATO. 42j

first unpolluted monad. Again, motion is the sign of vivific goodness ; but permanency of the indexible power conjoined with motion. And sameness with itself, and with another, is the sign of the demiurgic peculiarity ; but the being different from other things, is the sign of the guard about the demiurgus. And in the last place, the being (liferent from itself, is the sign of the seventh intellectual monad, which is according to cause indeed, and occultly in the first father, but is allotted its hypostasis more clearly in the demiurgus. Parmenides likewise appears to me, when dividing the signs of fabrication, to have unfolded in the middles themselves, the peculiarities of the undefiled monad, and of the dividing monad, so far as they also are in a certain respect comprehended in the fabrication.

menides likewise appears to me, when dividing the signs of fabrication, to have unfolded in the middles themselves, the peculiarities of the undefiled monad, and of the dividing monad, so far as they also are in a certain respect comprehended in the fabrication. For he shows in the first of the conclusions that the one is the same with itself; in the second, that it is different from itself ; in the. third, that it is different from other thing* ; and in the fourth that it is the same with other things. For he co-arranges indeed, the dividing power with the paternal union; but connects with a transcendency separate from secondary natures, the providential cause of them. For in the Gods, it is necessary that union should exist prior to separation, and and a purity unmingled with secondary natures, prior to a providential inspection of them ; through which likewise, being every where, they are no where, being present with all things, they are exempt from all tilings, and being all things, they are not any of their progeny.

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