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

to it, are in subjection to its union which is exempt from the whole of things, and desire the participation of it. And union indeed imparts a stable transcendency to all secondary natures, and which subsists in unproceeding conjunction with the cause of them. But subjection defines the progression of beings, and their separation from the imparticipable and first unity. \nd desire-perfects the conversion of the subsisting natures, and their circular tendency to the ineffable. First natures therefore, being always entirely united, [to the ineffable] some more remotely, but others more proximately, and receiving through this union their hyparxis, and their portion of good, we endeavour to manifest through names the progression and conversion of the whole of things. But with respect to their stable comprehension, if it be lawful so to speak, in the first, and their union with the ineffable, this as being incomprehensible, and not to be apprehended by knowledge, those who were wise in divine concerns were unable to indicate it by words. But as the ineffable is primarily concealed in inaccessible places, and isexemptfrom all beings, thus also the union of all things with it isoc- Proc. Vol. I. Q

p. 122

ON THE THEOLOGY

BOOK II.

cult, ineffable, and unknown to all beings. For every being is united to it, neither by intellectual injection, [or projection] nor the energy of essence ; since things which are destitute of knowledge are united to the first, and things deprived of all energy, participate according to their order of a conjunction with it. That which is unknown therefore in beings according to their union with the first, wc neither endeavour to know, nor to manifest by names, but being more able to look to their progression and conversion, we ascribe indeed to the first two names, which we derive as resemblances from secondary natures. We also define two modes of ascent to the first, conjoining that mode which is through analogy with the appellation of the good, but that which is through negations with the appellation of the one ; which Plato also indicating, in the Republic indeed calls the first the good, and at the same time makes a regression to it through analogy ; but in the Parmenides establishing it as the one Uaelf, he unfolds the transcendency of it which is exempt from beings, through negative conclusions. According to both these modes therefore, the first principle transcends both gnostic powers, and the parts of speech ; but all other things afford us the cause of knowledge and of appellation.

ncy of it which is exempt from beings, through negative conclusions. According to both these modes therefore, the first principle transcends both gnostic powers, and the parts of speech ; but all other things afford us the cause of knowledge and of appellation. And the first principle indeed unically gives subsistence to all the unions and hyparxes of secondary natures ; but the things posterior to this cause participate of it in'a divided manner. These also, as we have before observed, become multiplied by abiding, proceeding and returning ; but the one is at once perfectly exempt from all the prolific progressions, convertive powers, and uniform hypostases in beings. What the modes therefore are of the doctrine about the first, and through what names Plato endeavours to indicate it, and whence the names and the modes of this indication which is unknown to all things are derived, is, I think, through what has been said sufficiently manifest.

CHAP. VII. OF PLATO. m

CHAPTER VII.

It, however, it be requisite to survey each of the dogmas about it which are scattered in the writings of Plato, and to reduce them to one science of theology, let us consider, if you are willing, prior to other things, what Socrates demonstrates in the 6th book of the Republic, conformably to the before mentioned mode, and how through analogy he teaches us the wonderful transcendency of the good with respect to all beings, and the summits of the whole of things. In the first place therefore, he distinguishes beings from each other, and establishing some of them to he intelligibles, but others sensibles, he defines science by the knowledge of beings. But he conjoins sense with sensibles, and giving a twofold division to all things, he places one exempt monad over intelligible multitude, and a second monad over sensible multitude, according to a similitude to the former monad. Of these monads also, he shows that the one is generative of intelligible light, but the other of sensible light. And he evinces that by the intelligible light indeed, all intelligibles are deifomi, and boniform, according to participation from the first God ; but that by the sensible light, according to the perfection derived from the sun, all sensible natures are solarform, and similar to their one monad. In addition also to what has been said, he suspends the second monad from that which reigns in the intelligible. And thus he extends all things, both the first and the last of beings, I mean intelligibles and sensibles, to the good.

milar to their one monad. In addition also to what has been said, he suspends the second monad from that which reigns in the intelligible. And thus he extends all things, both the first and the last of beings, I mean intelligibles and sensibles, to the good. Such a mode of reduction to the first as this, appears to me to be most excellent, and especially adapted to theology ; viz. to congregate all the Gods in the world into one union, and suspend them from their proximate monad ; but to refer the supermundane Gods to the intellectual kingdom ; to suspend the intellectual Gods from intelligible union ; and to refer the intelligible Gods themselves, and all beings through these, to that which is first. For as the monad of mundane natures is supermundane, as the monad of supermundane natures is intellectual, and of intellectual natures intelligible, thus also it is necessary that first intellip. 124gibles should be suspended from the monad which is above intelligible* and perfected by it, and being filled with deity, should illuminate secondary natures with intelligible light. But it is necessary that intellectual natures which derive the enjoyment of their being from intelligibles, but of good and a uniform hyparxis from the first cause, should connect supermundane natures by intellectual light. And that the genera of the Gods prior to the world, through receiving a pure intellect from the intellectual Gods, but intelligible light from the intelligible Gods, and a unical light from the father of the whole of things, should send into this apparent world the illumination of the light which they possess. On this account, the sun being the summit of mundane natures, and proceeding from the etherial profundities, imparts to visible natures supernatural perfection, and causes these as much as possible to be similar to the supcrcelestial worlds. These things therefore we shall afterwards mpre abundantly discuss.

The present discourse, however, suspends all things after the above mentioned manner from the good, and the first unity. "For if indeed the sun connects every thing sensible, but the good produces and perfects every thing intelligible, and of these, the second monad [i. e.