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

y, or in some other way, is itself the cause of their subsistence. And it is necessary that every thing which is produced with reference to, and on account of it, should have a certain habitude with relation to it, and through this also, a similitude to it. For every habitude of one thing towards another, is predicated in a two-fold respect, either from both participating of one thing, which affords to the participants a communion with each other ; or from one of them participating of the other; of which, indeed, the one as being more excellent, imparts something to that which is subordinate to itself ; but the other, as being inferior, is assimilated to the more excellent nature, so far as it participates of it. Hence it is necessary, if all sensible natures possess a habitude to that which is first, aspire after, and subsist about it, cither that there should be a certain third thing the cause of the habitude, or that the principle should impart to the natures posterior to itself, a tendency to itself, and that desire, through which every thing is preserved, and exists. Nothing else, however, is more excellent than that which is first Hence, the habitude of beings, their existence, and their tendency

108 ON Tilt: THEOLOGY BOOK II.

to the first, are derived from thence. And all tilings participate of the principle of themselves, if it is necessary that this which is participated, should from thence become apparent in all beings, since it is the principle of all things, and deserts no being whatever. What, therefore, will this nature be, which is every where, and in all beings? Is it life and motion? But there are indeed many things which are deprived of these. Is, therefore, permanency every where, and in all things? But neither is this true. For motion, so far as it is motion, will not participate of permanency. Is much-honoured intellect, therefore, so far as it is intellect,-participated by all beings? But this also is impossible. For all beings would have intellectual perception, and no being would be deprived of intellect.

Shall we say, therefore, that being itself and essence are participated by all things that in any respect whatever have a subsistence? But how is this possible? For that which is in generation, or passing into existence, is said to be, and is destitute of essence. Nor must we wonder, if it also, since it ranks among beings, should now participate of essence.

ect whatever have a subsistence? But how is this possible? For that which is in generation, or passing into existence, is said to be, and is destitute of essence. Nor must we wonder, if it also, since it ranks among beings, should now participate of essence. For so far as it is in generation, it is not; but it ends in existence and essence when it is now actually generated, and is no longer rising into existence. All things, therefore, that have in any respect whatever a subsistence, do not participate of essence. What then will that be which is every where and by all things participated? Let us consider every being, and see what that is to which all beings are passive, and what it is which is common in all of them, as in essence, sameness, difference, permanency, and motion. Can we say, therefore, that each of these is any thing else than one thing, and not only separately, but this is also the case with the things which subsist from them ; and in short, it is not possible in a certain respect to speak otherwise of all things, than this, that all things, and each thing is one. For if any thing should be deprived of the one, though you should speak of parts, or of beings, immediately, that which becomes destitute of the one, will be altogether nothing. Or with what intention do we say that a thing which is not is perfectly nothing, [or not even one thing] unless the one is the last thing which deserts beings? This it is, therefore, to become that which in no respect is, and to be perfectly deprived of the one. For it is possible for that which is not moved to be, aud for that

CHAP. I If.

OF PLATO.

which has no being to have an hyparxis ; but that which is not even one thing, and which is destitute of the one itself, will be entirely nothing. Hence the one is present with all beings; and though you should speak of multitude itself, it is necessary that this also should participate of the one; for if it docs not become one thing, it is not possible for it to subsist. And if even you divide the whole to infinity, immediately nothing else than one occurs. For either that which is divided does not subsist, or becoming to be, or subsisting something else, it will be immediately one.' The one, therefore, which is every where apparent, and is in all beings, and which deserts no being whatever, is either derived from the one which is simply one, or from that which is more excellent than the one. For it is not possible for the one to be otherwise passive, [i. e.

is every where apparent, and is in all beings, and which deserts no being whatever, is either derived from the one which is simply one, or from that which is more excellent than the one. For it is not possible for the one to be otherwise passive, [i. e. to be consubsistent with something else] than from the first one, to which the one is no longer present, but which is the one itself, or nothing else tlian one.

Again, therefore, from another principle we may arrive at the same conclusion, by speaking as follows : It is necessary either that the causes of beings and things caused should proceed to infinity, and that there should be nothing first or last in beings ; or that there should be no first, but that there should be the last of things, infinity existing in one part only. Or on the contrary, it is necessary that beings should proceed to infinity from a definite principle, or that there should be a certain first and last, and a boundary of beings each way. And if there are boundaries of beings, things either proceed from each other, and the generation of beings is in a circle ; or if they are not from each other, either one of them is from another, or the first indeed is one, but the last not one, or the contrary, or both are one, or each is not one. If, therefore, first things, and the causes of beings are infinite, each tiling will consist of infinites. For that which proceeds from a certain principle, must necessarily participate of that principle from which it proceeds. But that which derives its subsistence from many causes, will be in its own nature multiform, as participating of many powers. And that which is produced from infinites prior to itself, will have infinite peculiarities derived from the principles, and adapted to

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* For t> it is necessary to read n.

'

no

ON THE THEOLOGY

BOOK II.

itself. Every being, therefore, being infinite, and consisting of infinites, will render all things infinitely infinite, and there will neither be a knowledge of any being, nor any evolution of powers. For the power of the infinite is perfectly uuknown, and incomprehensible, by those natures to whom it is infinite.

But if things are infinite in a descending progression, whether is each of them infinite always proceeding most downward, in the same manner as we say all things do, or is each whole indeed finite, but the beings which arc produced from these are infinite? For if every being according to the beginning of itself is definite, but according to its end is infinite, there will neither be in