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

the divine Jamblichus, who, in his treatise Concerning the Gods, accuses those who place the genera of being in intclligibles, because the number and variety of these is more remote from the one. But afterwards he informs us where these ought to be placed. For they are produced in the end of the intellectual order, by the Gods which there subsist. How the genera of being, however, both are, and arc not in intclligibles, will be hereafter apparent. But if, according to his arrangement of the divine orders, intelligibles are exempt from the genera of being, much more are they exempt from similitude and dissimilitude, equality and inequality. Each of the conclusions, therefore, ought not in a similar manner to be accommodated to all things, so as to refer them to the whole breadth of the intelligible, or intellectual order. Hence from what the best of the interpreters have said, when philosophizing according to their own doctrines, both the multitude of the divine orders, and of the Platonic arguments, are to be considered as proceeding according to an orderly distinction.

In addition, likewise, to what has been said, this also may be asserted, that we cannot, on any other hypothesis, obtain a rational solution of the many doubts which present themselves on this subject, but shall ignorantly ascribe what is rash and vain to this treatise of Plato. For in the . first place, why are there only so many conclusions, and neither more nor less ? For there are fourteen conclusions. But as there are so many, we cannot assign the reason of this, unless we distribute them in conjunction with things themselves. In the second place, neither shall we be able to find the cause of the order of the conclusions with respect to each other,

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and how some have a prior, and others a posterior establishment, according to the reason of science, unless the order of the conclusions proceeds in conjunction with the progression of beings. In the third place, why do some of the conclusions become known from things proximately demonstrated, but others from preceding demonstrations ? For that the one is a whole and contains parts, is demonstrated from being, which is characterized by the one ; but its subsistence in itself and in another, is placed in a proximate order, after the possession of figure, but is demonstrated from whole and parts.

at the one is a whole and contains parts, is demonstrated from being, which is characterized by the one ; but its subsistence in itself and in another, is placed in a proximate order, after the possession of figure, but is demonstrated from whole and parts. Or why are some things often demonstrated, from two of the particulars previously evinced, but others from one of them ? For we shall be ignorant of each of these, and shall neither be able scientifically to speculate their number, nor their order, nor their alliance to each other, unless following things themselves, we evince that this whole hypothesis is a dialectic arrangement, proceeding from on high through all the middle genera, as far as to the termination of first being.

Again, if we should say, that all the conclusions demonstrate syllogistically only, in what respect shall we differ from those, who assert that the whole of this discussion consists of doxastic arguments, and only regards a mere verbal contest ? But if it is not only syllogistic, but likewise demonstrative, it is doubtless necessary, that the middle should be the cause of, and by nature prior to the conclusion. As, therefore, we make the conclusions of the preceding reasons, the media of those that follow, the things which the arguments respect, must doubtless have a similar order as to being, and their progeny must be the causes of things subject, and generative of such as are secondary. But if this be admitted, how can we allow that all of them have the same peculiarity and nature ? For cause, and that which is produced from cause, are separated from each other.

But this likewise will happen to those who assert that one nature is to be explored in all the arguments, that they will by no means perceive how in the three first conclusions, the one remains unseparated from being, but is first separated in the fourth conclusion. But in all the following conclusions, the one is explored considered as subsisting itself by itself. Is it not therefore necessary, that these orders must differ from each

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other? For that which is without separation, in consequence of having an occult and undivided subsistence, is more allied to the one, hut that which is separated, has proceeded farther from the first principle of things.

Again, if you are willing to consider the multitude of the arguments, and the extent of the hypothesis, how much it differs from that which follows it, — neither from this will it appear to you to be entirely about one and an unseparated nature.

e of things.

Again, if you are willing to consider the multitude of the arguments, and the extent of the hypothesis, how much it differs from that which follows it, — neither from this will it appear to you to be entirely about one and an unseparated nature. For reasonings about divine concerns, are contracted in the more principal causes, because in these the occult is more abundant than the perspicuous, and the ineffable than the known. But they become multiplied and evolved, by proceeding to divine orders more proximate to our nature. For such things as are more allied to that which is ineffable, unknown, and exempt iu inaccessible places, are allotted an hyparxis more foreign from verbal enunciation. But such things as have proceeded farther, are both more known to us, and more apparent to the phantasy, than such as have a prior subsistence.

This, therefore, being abundantly proved, it is necessary that tlie second hypothesis, should unfold all the divine orders, and should proceed on high, from the most simple and unical to the whole multitude, and all the number of divine natures, in which the order of true being ends, which indeed is spread under the unities of the Gods, and at the same time is divided in conjunction with their occult and ineffable peculiarities. If, therefore, we are not deceived in admitting this, it follows, that from this hypothesis, the continuity of the divine orders, and the progression of second from first natures, is to be assumed, together with the peculiarity of all the divine genera. And indeed, what their communion is with each other, and what their distinction proceeding according to measure, likewise, the auxiliaries which may be found in other dialogues respecting the truth of real beings, or the unities which they contain, are all to be referred to this hypothesis. For, here we may contemplate the total progressions of the Gods, and their all-perfect orders, according to theological science. For as we have before shown that the whole treatise of the Parmenides has reference to the truth of things, and that it was not devised as a vain evolution of words, it is doubtless necessary, that the nine hypotheses which it discusses, employing the dialectic method,

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BOOK I.

but speculating with divine science, should be about things and certain natures, which are either middle or last.