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

doubtless necessary, that the nine hypotheses which it discusses, employing the dialectic method,

p. 38

ON THE THEOLOGY

BOOK I.

but speculating with divine science, should be about things and certain natures, which are either middle or last. If, therefore, Parmenides acknowledges that his whole discourse will be about the one, and how it subsists with respect to itself, and all other things, it is evident that the speculation of the one, must commence from that which is highest, but end in that which is the last of all things. For the hyparxis of the one proceeds from on high, as far as to the most obscure hypostasis of things.

CHAPTER XII.

As the first hypothesis, however, demonstrates by negations the ineffable supereminence of the first principle of things, and evinces that he is exempt from all essence and knowledge, — it is evident that the hypothesis after this, as being proximate to it, must unfold the whole order of the Gods. For Parmenides does not alone assume the intellectual and essential peculiarity of the Gods, but likewise the divine characteristic of their hyparxis through the whole of this hypothesis. For what other one can that be which is participated by being, than that which is in every being divine, and through which all things are conjoined with the imparticipable one ? For as bodies through their life are conjoined with soul, and as souls through their intellective part, are extended to total intellect, and the first , intelligence, in like manner true beings through the one which they contain are reduced to an exempt union, and subsist in unproceeding union with this first cause.

But because this hypothesis commences from that which is one being, or being characterized by the one, and establishes the' summit of intelligibles as the first after the one, but ends in an essence which participates of time, and deduces divine souls to the extremities of the divine orders, it is necessary that the third hypothesis should demonstrate by various conclusions, the whole multitude of partial souls, and the diversities which

CHAP. XH. OF PLATO. ^

they contain. And thus far the separate and incorporeal hypostasis proceeds.

After this follows that nature which is divisible about bodies, and inseparable from matter, which the fourth hypothesis delivers supernally suspended froni the Gods.

P. XH. OF PLATO. ^

they contain. And thus far the separate and incorporeal hypostasis proceeds.

After this follows that nature which is divisible about bodies, and inseparable from matter, which the fourth hypothesis delivers supernally suspended froni the Gods. And the last hypothesis is the procession of matter, whether considered as one, or as various, which the fifth hypothesis demonstrates by negations, according to its dissimilar similitude' to the first But sometimes, indeed, the negations are privations, and sometimes the exempt causes of all the productions. And what is the most wonderful of all, the highest negations are only enunciative, but some in a supereminent manner, and others according to deficiency. But each of the negations consequent to these is affirmative ; the one paradigmatically, but the other iconically, or after the manner of an image. But the middle corresponds to the order of soul, for it is composed from affirmative and negative conclusions. But it possesses negations co-ordinate to affirmations. Nor is it alone multiplied, like material natures/ nor does it possess an adventitious one ; but the one which it contains, though it is still one, yet subsists in motion and multiplication, and in its progressions is, as it were, absorbed by essence. And such are the hypotheses which unfold all beings, both separable and inseparable, together with the causes of wholes, as well exempt, as subsisting in things themselves, according to the hyparxis of the one.

But there are four other hypotheses besides these, which by taking away the one, evince that all things must be entirely subverted, both beings and things in generation, and that no being can any longer have any subsistence ; and this, in order that he may demonstrate the one to be the cause of being and preservation, that through it ail things participate of the nature of being, and that each has its hyparxis suspended from the one. And in short, we syllogistically collect this through all beings, that if the one is, all things subsist as far as to the last hypostasis, and if it is not, no being has any subsistence. The one, therefore, is both the hypostatic and

• For owfMwnjTa, it is necessary to read

' Ixtitead of or? a* ra read tvri w; t« nvKx.

p. 40

ON THE THKOLOGY

hook r.

preservative cause of all things ; which Parmeoides also himself collects at the end of the dialogue.

re, is both the hypostatic and

• For owfMwnjTa, it is necessary to read

' Ixtitead of or? a* ra read tvri w; t« nvKx.

p. 40

ON THE THKOLOGY

hook r.

preservative cause of all things ; which Parmeoides also himself collects at the end of the dialogue. With respect, however, to the hypothesis of the Parmenides, its division, and the speculation of its several parts, we have sufficiently treated in our commentaries on that dialogue ; so that it ' would be superfluous to enter into a prolix discussion of these particulars at present. But as from what has been said, it appears whence we may assume the whole of theology, and from what dialogues we may collect into one the theology distributed according to parts, we shall in the next place treat about the common dogmas of Plato, which are adapted to sacred concerns, and which extend to all the divine orders, and shall evince that each of these is defined by him according to the most perfect science. For things common are prior to such as are peculiar, and are more known according to nature.

CHAPTER XIII.

In the first place, therefore, we shall assume the things which are demonstrated in the Laws, and contemplate how they take the lead, with respect to the truth about the Gods, and are the most ancient of all the other mystic conceptions about a divine nature. Three things, therefore, are asserted by Plato in these writings ; that there are Gods ; that their providence extends to all things ; and that they administer all things according to justice, and suffer no perversion from worse natures.

That these then obtain the first rank' among all theological dogmas, is perfectly evident. For what can be of a more leading nature, than the hyparxis of the Gods, or than boniform providence, or immutable and undeviating power ? Through which they produce secondary natures uniformly, preserve themselves in an undefiled manner, and convert them to themselves. But the Gods indeed govern other things, but suffer nothing

' For «pX? ifurffa, it U necessary to read

CHAP. XIII.

OF PLATO.

p. 41

from subordinate natures, nor are changed with the variety of the things to which their providence extends. We shall learn, however, how these things are defined according to nature, if we endeavour to embrace by a reasoning process the scientific method of Plato about each of them ; and prior to these, survey by what irrefragable arguments he proves that there are Gods ; and thus afterwards consider such problems as are conjoined with this dogma.