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

volves in the heavens, proceeds together with the equal, the greater and the less. But in the sublunary genus the equal is allotted a difference in multitude from the celestial equality, but the unequal is again divided by the power of the more and the less. According to another genus there* fore of the divine orders, there will be a monad and a duad, but above indeed, they are allied to the one and to sameness, and beneath to multii tude, and the intellectual cause of difference. Hence the one transcends all these. For the equal indeed every where consists of the same parts. By what contrivance therefore is it possible that the nature which at one and the same time is exempt from sameness, and the difference which is associated with it, should participate of equality and inequality ?

Besides all these divine orders therefore we must intellectually survey the genera of deified souls, and which are distributed about the Gods, For in each of the divine progressions and in the progressions also of souls, the first genus presents itself to the view connascent with the Gods ; since both in the heavens, and in the sublunary region divine souls receive the division of the Gods into the world, as the Athenian Guest in a certain place demonstrates. The psychical extent therefore, is characterized by time, and by a life according to time, But the peculiarity of divine souls.

CHAP. XII.

OF PLATO.

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is shown by Pannenides to consist in their being younger and at the same time older both than themselves and other things. For revolving always according to the same time, and conjoining the beginning with the end, as at one and the same time proceeding to the end of the whole period they become younger, but as at the same time circulating to the beginning of it, they become older. All their ages however, perpetually preserve the same measures of time. Again, there is sameness in them and difference, the former indeed preserving equality, but the latter inequality, according to time. The one therefore subsists prior to divine souls, and generates these also together with the Gods. We now therefore come to the end of the whole distribution of more excellent natures ; and the cause of all intelligibles at once unfolds into light the genera that follow the Gods, and that are triply divided by the three parts of time. But this cause is demonstrated by the intellectual projections of Parmenides to be also exempt from these.

; and the cause of all intelligibles at once unfolds into light the genera that follow the Gods, and that are triply divided by the three parts of time. But this cause is demonstrated by the intellectual projections of Parmenides to be also exempt from these. For that which is beyond all time and the life which is according to time, can by no contrivance become subservient to the more partial periods of time.

That which is the first of all things therefore, unfolds into light all the Gods, divine souls, and the more excellent genera, and is neither complicated with its progeny, nor multiplied about them ; but being perfectly exempt from them in an admirable simplicity, and transcendency of union, it imparts to all things indifferently progression and at the same time order in the progression. Pannenides therefore beginning from the intelligible place of survey of the first intellectual Gods, proceeds thus far, according to the measures of generation, giving subsistence to the genera of the Gods, and to the natures that are united to and follow the Gods,' and perpetually evinces that the one is ineffably exempt from all things. But again, from hence he returns to the beginning, and imitating the conversion of the whole of things, separates the one from the highest, viz. from the intelligible Gods. For thus especially we may survey the transcendency of the one, and the immense difference of its union from all other things, if we not only demonstrate that it is established above i

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Proc. Vol. i. T

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the second or third progressions in the divine orders, but also that it subsists prior to the intelligible unities themselves, and this in a manner conformable to the simplicity of their occult nature, and not through a variety of words, but through intellectual projection alone. For intelligibles are naturally adapted to be known by intellect. This therefore, Parmenides also evinces in reality, relinquishing logical methods, but energizing according to intellect, and asserting that the one is above essence, and being characterized by the one. For this assertion was not collected from the preceding conclusions. For the discourse about the first Gods themselves would be without demonstration, if it derived its credibility from things subordinate. At the same time therefore, Parmenides contends that all knowledge, and all the instruments of knowledge, fall short of the transcendency of the one, and beautifully end in the ineffable of that God who is bevond all tlii lij^s.

edibility from things subordinate. At the same time therefore, Parmenides contends that all knowledge, and all the instruments of knowledge, fall short of the transcendency of the one, and beautifully end in the ineffable of that God who is bevond all tlii lij^s. For after scientific energies, and intellectual projections, a union with the unknown follows, to which also Parmenides referring the whole of his discussion, concludes the first hypothesis, suspending indeed all the divine genera from the onef but evincing that the one is unically exempt from all things, subsisting without the participation of intelligibles and sensible*, and in an ineffable manner giving subsistence to the participated monads. Hence also, the one is said to be beyond that one which is conjoined with essence, and at the same time to be beyond every participated multitude of unities.

BOOK III.

CHAPTER I.

Such therefore is the theology with Plato concerning the first God, as it appears to me, and so great is the transcendency which it is allotted with respect to all other discussions of divine concerns ; at one and the same time venerably preserving the ineffable union of this God exempt from the whole of things, uncircumscribed by all gnostic com prehensions, and apart from all beings ; and unfolding the anagogic paths to him, perfecting that parturient desire which souls always possess of the father, and progenitor of all things, and enkindling that torch in them, by which they are especially conjoined with the unknown transcendency of the one. But after this imparticipable, ineffable, and truly superessential cause, which is separated from all essence, power and energy, the discussion of the Gods immediately follows. For to what other thing prior to the unities is it lawful to be conjoined with the one, or what else can be more united to the unical God than the multitude of Gods ? Concerning these therefore, we shall in the next place unfold the inartificial theory of Plato, invoking the Gods themselves to enkindle in us the light of truth. I wish however prior to entering on the particulars of this theory, to convince the reader, and to make it evident to him through demonstration, that there are necessarily as many orders of the Gods, as the Parmenides of Plato unfolds to us in the second hypothesis.

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