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

ngs which arc deprived of every one, will not suffer any thing that is the same. The many therefore will be similar and dissimilar according to the same. But this is impossible. Hence it is im- )K>ssible for the many to exist which are in no respect one.

Moreover, tl>e many will be the same with and different from each other according to the same. For if all things are similarly deprived of the one, so far indeed as all of them are similarly deprived they Mill be the same according to this privation; since things which subsist after the same manner according to habit are the same, and also things which are after the same manner deprived according to privation. Bu t so far in

p. 94

ON THE THEOLOGY

BOOK II.

short, as each of them is deprived of every one, so far the many will be different from each other. For if the one in the many is the same, that which is in no respect one, will in no respect be the same. The many therefore will be the same and not the same with each other. But if they are the same and not the same it is evident that they are different from each other. For that which is the same and not the same, so far as it is not the same, is not the same, by nothing else thau the different. Farther still therefore, these many will be moveable and immoveable, if the one is not. For if each of them is not one, they will be immoveable according to the privation of the one. For if that which is not one should be changed, each of them would have the one ; since privations being changed, entirely lead into habits the things that are changed. It is necessary however that what is not one should remain immoveable according to the privation of the one, though this very thing is itself impossible, viz. that the many should stand still. For every thing which stands still is in something which is the same, via. it is either in the same form, or in the same place. But every thing which is in the same, is in one thing which is the same. For the same in which it is, is one thing. Every thing therefore which stands still is in one thing. The many, however, do not participate of the one. But it is perfectly impossible that things which do not participate of the one, should be in one certain thing. And things which are not in one thing cannot stand still, since things which stand still are entirely in one and the same thing. It is impossible therefore, that the many should stand still, and remain immoveable. It has been demonstrated however, that the many must necessarily stand immoveable.

cannot stand still, since things which stand still are entirely in one and the same thing. It is impossible therefore, that the many should stand still, and remain immoveable. It has been demonstrated however, that the many must necessarily stand immoveable. The same things therefore, and the same passion, (I mean the privation of the habit of the one,) are moveable and immoveable. For things immoveable, and things which stand still, so far as they are unstable, so far they must necessarily appear to be moveable.

Moreover, there is no number of beings if the one in no respect is; but all things and each thing will be not one. For the particle of number, the monad, is one, and every number itself is one. For if there are five monads, there is also the pentad ; and if three monads, the triad. But the triad itself is a certain unity, and so is the pentad. So that if there is no one, there will neither be any part, nor the whole of numbers. For

CHAP. I

OF PLATO.

p. 95

how can there be any number the one not existing ? For the one is the principle of numbers. But the principle not existing, neither is it possible that the things which proceed from this principle should exist. Hence the one not existing, neither will there be any number.

Again, therefore, neither will there be any knowledge of beings if the one is not. For it will not be possible either to speak or think of any being. For each thing itself, and every thing of which we can speak, and in which we impress the nature of the one, will have no existence, because neither does the one exist. Hence neither will there be any discourse nor any knowledge. For discourse is one thing consisting of many things, if it is perfect. And knowledge then exists, when that which knows becomes one with that which is known. .But union not existing, there will at tin; same time be no knowledge of things, and it will be impossible to speak about things which we know. To which we may add, that the inexplicable in the several infinites, will necessarily always fly from the bound of knowledge. For immediately each apparent infinite which he who possesses knowledge desires to understand, will escape the gnostic power hastening to come into contact with, and adhere to it, since it in incapable either of contact or adhesion. If, therefore, the many alone have an existence, the one having no subsistence whatever, so many absurdities, and a still greater number must necessarily happen to those who adopt such an hypothesis.

to it, since it in incapable either of contact or adhesion. If, therefore, the many alone have an existence, the one having no subsistence whatever, so many absurdities, and a still greater number must necessarily happen to those who adopt such an hypothesis.

But if the one which is the one itself alone has a subsistence, and there is nothing else (for if there were there would not only be one but many things ; since one and another thing are more than one, and are not one thing only) if this be the case, there will neither be among all things either % whole, or that which has parts. For every thing which has parts is many, and every whole has parts. But the one is in no respect many. Neither therefore will there be a whole, nor that which has parts. Farther still, neither is it possible that there should be a beginning, or end of any thing. For that which has a beginning, a middle, and an end, is divisible. But the one is not divisible, because neither has it any parts. Hence, neither has it a beginning, nor a middle,nor an end. Again, if the one alone has a subsistence, no being will have figure. For every thing which has figure is either rectilinear or circular, or mixt from these. But if indeed it is rectilinear, g6 ON THE THEOLOGY BOOK II.

it will have for its parts, the middle, and the extremes. If it is circular, there will be one thing in it as a middle, but other things as extremes, to which the middle extends. And if it is mixed from the right and circular line, it will consfst of many things, and wHl not be one.

Moreover, neither will any being be in itself, nor in another thing. For that which is in another thing is different from that in which it is. Bui the one alone existing and nothing else (for it will by no means be in another thing) there will be no being which is in another thing. Hut that which is in itself will at the same time comprehend and be comprehended ; and in this, to comprehend will not be the same thing as to be comprehended ; nor will there be tlie same * definition of both. There will therefore be two things, and no longer the one alone. Again, neither will any being be moved. For being moved indeed, it must necessarily be changed. But being changed it must be in another thing. If the one however alone has an existence, it is not possible for any thing to appear to be in something else. I^ence it is not possible for any being to be changed. But every .thing which stands still is necessarily in the same thing.