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

ourtages height and depth (vfout »** fia6a;) with | ties and powers ; and is one of the *o«« a« curdiug to the Valentinians.

In the first Epistle to the Corinthians likewise, chap. viii. v. j. Pmil t xprrs*ly assert* that tier* is a divine multitude. For be says, « Though there be that arc called ( W», whether in heaven or in earth, fas there l>e Gods many uud Lord, many ;)" i„ the pu.cuthcsi, of which verse, it i» incontrovertibly evident that he adn.its the existence of a plurality of Gods, though as weU as the heathens he believed that . ue Coa only m supreme and the father of all things. Nor am I singular in asserting that this wa, admitted by Paul. For the Pwido-Dionysius the Arcopagile in the second oliapterof his treatise O., the Divi::e Name* observe! concerning what is here said by Paul a* follows : « Again, from the deife ev^y of God, by which «vry thing according to its »bili:y become, dciform, many Gods are generate □ : in consequence of which there appears and ia said to be a separation and multiplication of ihe one [spireme] God. Nc\eilhelc?s, God himself, who is the chief deity, and is supereiiehlially die suprcm-, is >till one G mI, remaining impartible w the Gods distributed from him, united to iiimsdf, unmiugleH witli th* many, and void of multitude." And he afterwards adds, " mat litis was in a transcendent manner understood by Paul, who was the leader both of him and hli preceptor, to divine illumination," in the above cited verse. And, « that in divine natures, unions vanquish and precede separations, and yet nevertheless tbey are' united, after the separation wliich does not in proceeding depart fioru the one, and is unical."1 Pad therefore, according to this Dionysiu*, considered the Gods, conformably to Plato and the best of his disciples, as deiform processions from the one, and which at the same time that they have a distinct subsistence from, are profoundly united to their great producing cause. Dionysius also employs tlie very same expression which Proclus continually uses when speaking of the separation of the Gods from iheir source ; for he says -bat the divine multitude rsv „„, i. e. doe, not depart from, but abides in the on. Hence Proclus in the fifth book of his MS Commentary Oo the Parmenides of Plato, speaking of tlie divine unities says, " Whichever among these you assume, it is the same with ihe others, because all of them are in each other, and are rooted in tht

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, speaking of tlie divine unities says, " Whichever among these you assume, it is the same with ihe others, because all of them are in each other, and are rooted in tht

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Ufi miKODUCTlOlt.

Mr. For u 1mm by their •ummiu (i. a. tbeir rooU) we fixed in lb* earth, and through the* are earthly, after the wine manner al*o divine nature* are rooted by their aumaiu m the one, and each of then ia a unity aad one, through uncoofuaed union with the one ittdf." H* ya* m, rwrm kmfiji, tv camp rmi aXXtuc Aop£«n«, turn wturai hi n «AAaAjuf ttrt, xcu m^orreu rueru Kmtang yaq ra hvlpa Taif Montn K»gw$«jf mSgvrrai Tp yy, xcu i«ti yima x«t" txuraf, Toy sutov Tpoiroy imu t» ftia nu< Mimr* ««f*n]Ttv iM^itwM t» r»i, mi m««ym> «vrwy rv«f «m, am r», Si« ran t» ** awtiyxuro*

Thia Dioayaiui, who certainly lived posterior to Proclus, became he continually borrow* from kia worki, barbaroutly confounding that scientific arrangement of theae deiform pioceesions from I he -one, which is so admirably unfolded by Proctus in the following work, classes i\vem a* follows, like first order, according to him, conaist* of Seraphim, Cherubim, and Thrones. The second of the divine essence* characterized by dominion, might, and power. Ami tba third of Principalities, Archangels, end Angels. Hence he haa transferred the characterise* of the iotclIigibU triad of Goda to Seraphim, Cherubim, and Thrones. For symmetry, train, aad beastly, which characterize this triad, are raid by Plato in the Phikbua to subsist ia the veetibule of the good ; (eri u*» tcij t<w mytAov m *Sig wjotupoif ttttrrotm) and Dionyskis says1 •f bis first order that "it it as it were arranged in the vestibule* of deify." Goodness, wisdom, aad beauty also, are ebowo by Proclu* in the third book of the following work to belong to the intelligible triad; goodness to it* summit, wisdom to the middle of it, and 6t««ry to its extremity. And Diowyaiua aays, that according to the Hebrews, the word Cherubim signifies a multitude of knowledge, or an efution of witdom, ta* it X'r^^r* ymermt, a yvvn n^tmf.

ble triad; goodness to it* summit, wisdom to the middle of it, and 6t««ry to its extremity. And Diowyaiua aays, that according to the Hebrews, the word Cherubim signifies a multitude of knowledge, or an efution of witdom, ta* it X'r^^r* ymermt, a yvvn n^tmf. The characteristics of the Gods called wirrai sum rwaai intelligible and at the tame time intellectual, and of the Gods that arc otisoi intellectual alone, be appear* to buvc transferred to hi* middle triad which is characterized by dominion, might, and power. Aad be has adapted hi* third triad consisting of Principalities, Jrchaitgels, and Angelt, to the supermundane, liberated, and mundane orders of Gods. For the supermundane Goda are called by Proclus in the sixth book of the following work «»x<u Principalities, or rulert, which is the word employed by Dionjsius and Paul. Aud the mundane God* are said by Proclu* (in Parmenid.) to be the sources of a winged life, and angels are celebrated by Dionysius as having Brings. Hence it is evident that Dtonysius has accommodated the peculiarities of the different orders of God* to the nine orders which be denominates celestial powers ; and his arrangement has been adopted by all succeeding Christian theologiata.

m> fin vtyâZwMH yt>«^«f Jt»/«t«t, turn? nmn um.,wMMf» *•» rv »|«rx«»'. D« CoUatt. Mitrarch.

c.ip. 7.

IrfTBODtfCTlOH. Xivii

■

Vestiges therefor* of the theology of Plato nay be seen both i. the Jewish u tad in a similar manner, a resemblance m the religions of all other nations to it might be easily pointed out, and it* universality be clearly demonstrated. Omitting however, • discussion of this kind for the preterit, I (hall farther observe respecting this theology, that the deification of dead men, and the worshipping men at Gods form no part of it when it ia eooaidered according to it* getrume purity. Numerous instances of the truth of thu might be adduced, but I shall mennon for thu purpose, as unexceptionable witnesses, the writings of Plato, the Golden Pythagoric wees/ and the treatise of Plutarch On Isis and Osixi*. All the works of Plato indeed, evmce the truth of this position, but this is particularly manifest from his Laws. The Gulden verses order, that the immortal Gods be honoured first as (hey are disposed by law ; afterwards the illastrious Heroes), under which appellation, the author of the verses comprehends also angels and daemon* property v to called : and in the last place the terrestrial damons, i. e.