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

exempt from all division and essential separation. For the progression of the Gods is always according to a union of secondary natures, which are uniformly established in the natures prior to them, the things producing containing in themselves the things produced. The indivisible, therefore, the unscparated and the united arein reality unbegotten. So that if certain generations of the Gods are spoken of by Plato in fabulous figments, as m the fable of Diotima, the • generation of Venus is celebrated, and of Love at the birth of Venus, it isnecessary not to be ignorant after what manner things of this kind are asserted, and that they are composed for the sake of symbolical indication v and tliat fables for the sake of concealment call the ineffable unfolding into light through causes, generatioti. For in the Orphic writings, indeed, the first cause is on this account denominated Time ; since again, for another' reason, it is thus denominated, in order that a subsistence according to cause may be the same as a subsistence according to time. And the progression of the Gods from the liest of causes is properly denominated generation according to time. To Plato, therefore, mythologizing, it is adapted to devise things of this kind conformably to theologists; but when lie is discoursing dialectically, and investigating and unfolding divine natures intellectually and not mystically, it is then adapted to him to celebrate the unbegotten essence of the Gods. For the Gods primarily establish in themselves the paradigm of non-generation. But an intellectual nature is in a secondary degree unbegotten, and after this the psychical essence. And in bodies there is an ultimate resemblance of unbegotten power; which some posterior to Plato perceiving, have indefinitely shown that the whole heaven is unbegotten. The Gods, therefore, arc unl>egotten. But there is an order in them of first, middle, and last progressions, and a transcendency and subjection of powers. There are also in them uniform comprehensions of causes ; but multiform progenies ofp. 88 things caused. And all things, indeed, are consubsistent in each other ; but the mode of subsistence is various. For some things as replenishing subsist prior to secondary natures ; but others, as being 61led aspire after more perfect natures, and participating of their power become generative of things posterior to themselves, and perfective of their hyparxis.

CHAPTER XXVIII.

r some things as replenishing subsist prior to secondary natures ; but others, as being 61led aspire after more perfect natures, and participating of their power become generative of things posterior to themselves, and perfective of their hyparxis.

CHAPTER XXVIII.

Looking to these things, therefore, we may unfold what is said of pa- • ternal causes, and of the prolific powers of mothers in fables. For every where, we may suppose that the cause of a more excellent and more uniform nature is paternal ;* but we may say that the cause of a more subordinate and partial nature pre-exists in the order of a mother. For with the Gods a father is analogous to the monad, and the cause of bound ; but a mother, to the duad, and to the infinite power which is generative of beings. The paternal cause, however, is with Plato uniform, and is established in a more elevated order than the natures which proceed from it, and subsists prior to its progeny in the allotment of the desirable. Again, the maternal cause has the form of the duad ; and at one time presents itself to the view in fables as more excellent than its progeny, but at another time as essentially subordinate to it ; as in the Banquet, Plato calls Poverty the mother of Love. And this is not only the case in fabulous figments, but also in the philosophic theory of beings, as is evident in the Timaeus. For there Plato calls being the father, but matter the mother and nurse of generation. The powers, therefore, which are prolific and perfective of secondary natures, and the suppliers of life and causes of separation are mothers, being established above the natures produced by them. But the powers which receive the natures that pro-

• »rfwr is onytted in the original.

CHAP. XXtX. OF JfLATO. 8g

ceed into light, which multiply their energies, and extend even the subordinate allotment of the progeny, are also themselves called mothers. Again, however, the progeny of such like causes, at one time indeed, proceed according to union from their proper principles, and are filled from both the paternal and maternal cause ; but at another time they contain the bond of them, being arranged in the middle, conveying the gifts of the fathers to the maternal bosoms, and converting the receptacles of them to the completions of primary causes. But of the natures which subsist from twofold preexisting principles, some arc assimilated to the paternal cause ; and such like genera of Gods are productive, defensive, and comprehensive.

converting the receptacles of them to the completions of primary causes. But of the natures which subsist from twofold preexisting principles, some arc assimilated to the paternal cause ; and such like genera of Gods are productive, defensive, and comprehensive. For to produce, to contain, and to defend, pertain to the cause of bound. But others are assimilated to the maternal cause, and arc prolific, and vivific, and the suppliers of motion, of the multiplication of powers, of variety and progressions. For all these are the progeny of infinity and the first multitude.

CHAPTER XXIX.'

Thus much therefore may suffice concerning the unbegotten hyparxis of the Gods. It now remains, I think, to speak of divine names. For Socrates in the Cratylus thinks fit to unfold in a remarkable degree the rectitude of names in divine natures. And Parmenides indeed, in the first hypothesis, as he denies of the one every thing else that is known, and all knowledge, so likewise he denies of it name and language. But in the second hypothesis, besides all other things he shows that this one may be spoken of and ' that it has a name. In short therefore, it must be admitted that the first, most principal and truly divine names are established in the Gods themselves. But it must be said that the second names, which are the imitations of the first, and which subsist intellectu-

' ** it omitted in the original.
Proc. Vol. I. M

p. 90

ON THE THEOLOGY OF PLATO.

BOOK I.

ally, are erf" a demoniacal allotment. And again, we may say that those names which are the third from the truth, which are logically devised, and which receive the ultimate resemblance of divine natures, are unfolded by scienti6c men, at one time energizing divinely, and at another intellectually, and generating moving images of their inward spectacles. For as the demiurgic intellect establishes resemblances about matter of the first forms contained in himself, and produces temporal images of things eternal, divisible images of things indivisible, and adumbrated images as it were of true beings, — after the same manner I think the science that is with us representing intellectual production, fabricates resemblances of other things, and also of the Gods themselves, representing that which is void of composition in them, through composition ; that which is simple, through variety ; and that which is united, through multitude ; and thus fashioning names, ultimately exhibits images of divine natures. For it generates every name as if it were a statue of the Gods.