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

d the one is generative, but the other is the element of the mixture. Of this kind also, are the bound and infinity of the mixed life, each being the

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ON THE THEOLOGY

HOOK III.

element of the whole of felicity. Hence also each is indigent of each. And neither is intellect by itself desirable, nor perfect pleasure. It is necessary however, that the good should consist of all these, viz. of the desirable, the sufficient, and the perfect. Bound itself therefore and infinity, which are separate, subsist according to cause prior to that which is mixed. But the bound and infinity which are mixed are more imperfect than the mixture. Hence, from what has been said, it is evident what the things are of which the mixture consists.

CHAPTER XI.

Ik the next place, we must speak of the triad, which is consubsistent with this mixture. For every mixture, if it is rightly made, as Socrates says, requires these three things, beauty, truth, and symmetry. For neither will any thing base, if it is introduced into the mixture, impart rectitude, since it will be the cause of error, and of inordinate prerogative, nor if truth is at auy time separated, will it suffer the mixture to consist of things that are pure, and which are in reality subdued, but it will fill the whole with an image and with non-being. Nor without symmetry will there be a communion of the elements, and an elegant association. Symmetry, therefore, is necessary to the union of the things that are mingled, and to an appropriate communion. But truth is necessary to purity. And beauty to order ; which also renders the whole lovely. For when each thing in the mixture has a place adapted to itself, it renders both the elements, and the arrangement resulting from them, beautiful. Here therefore, in the first mixture, these three things are apparent, symmetry, truth, and beauty. And symmetry indeed is the cause to the mixture, that being is one ; truth is the cause of the reality of its existence ; and beauty is the cause of its being intelligible. Hence it is intelligible and truly being. That also which is primarily being is more uuiform, and in-

CHAP. XII.

OF PLATO.

p. 177

tcllect is conjoined to itr according to its familiarity with the beautiful. But each participates of existence, because it is being derived from being. That which is mixed however, is supreme among beings, because it is united to the good. And it appears to me, that the divine lamblichus perceiving these three causes of being, defines the intelligible in these three, viz.

it is being derived from being. That which is mixed however, is supreme among beings, because it is united to the good. And it appears to me, that the divine lamblichus perceiving these three causes of being, defines the intelligible in these three, viz. in symmetry, truth, and beauty, and unfolds the intelligible Cods through these in the Platonic theology. In what manner indeed, the intelligible breadth consists of these, will be most evident as we proceed. Now however, from what has been said, it is perfectly manifest why Socrates says that this triad is found to be in the vestibules of the good. For that which is primarily being participates of this triad through its union with the good. For because indeed the good is the measure of all beings, the first being becomes itself commensurate. Because the former is prior to being, the latter subsists truly and really. And because the former is good and desirable, the latter presents itself to the view as the beautiful itself. Here therefore, the first beauty also subsists ; and on this account the one h not only the cause of good, but likewise of beauty, as Plato says in his Epistles. Beauty however subsists here occultly, since this order comprehends all things uniformly, in consequence of subsisting primarily from the principles [bound and infinity]. But where and how beauty is unfolded into light, we shall shortly explain.

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CHAPTER XII.

Such therefore, is the first triad of intelligible*, according to Socrates in the Ph Helms, viz. bound, infinite, and that which is mixed from these. And of these, bound indeed is a God proceeding to the intelligible summit, from the imparticipable and first God, measuring and defining all things, and giving subsistence to every paternal, connective, and undefiled Proc. Vol. I. Z

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genus of" Gods. But infinite is the never-failing power of this God, unfolding into light all the generative orders, and all infinity, both that which is prior to essence, and that which is essential, and also that which proceeds as far as to the last matter. And that which is mixed, is the first and highest order of tbe Gods, comprehending all things occultly, deriving its completion indeed through the intelligible connective triad, but unically comprehending the cause of every being, and establishing its summit in the first intelligibles, exempt from the whole of things.

CHAPTER XIII.

omprehending all things occultly, deriving its completion indeed through the intelligible connective triad, but unically comprehending the cause of every being, and establishing its summit in the first intelligibles, exempt from the whole of things.

CHAPTER XIII.

After this first triad subsisting from, and conjoined with the one, we shall celebrate the second, proceeding from this, and deriving its completion through things analogous ' to the triad prior to it. For in this also it is necessary that being should participate, and that the one should be participated, and likewise that this one which is secondarily one, should be generative or that which is secondarily being. For every where participated deity constitutes about itself that which participates it. Thus whole souls render bodies consubsistent with their causes : and partial souls generate, in conjunction with the Gods, irrational souls. Much more therefore, do the Gods produce in conjunction with the one all things. Hence, as the first of the unities generates the summit of being, so likewise the middle unity constitutes the middle being. But every thing which generates, and every thing which makes or produces, possesses a power prolific of the things produced, according to which it produces, corroborates and connects its progeny. Again therefore, there will be a second triad unfolded into light analogously to the first. And one thing indeed, is the summit of it, which we call one, deity, and hyparxis. But

1 For oAoywv it is necessary to read uvatoymi.

CHAP. XI! I

OF PLATO.

p. 179

another thing is the middle of it, which we call power. And another tiling is the extremity of it, which wc say is that which is secondarily being. This however is intelligible life. For all things are in the intelligible, as was before demonstrated, viz. to be, to live, and to energize intellectually. And the summit indeed, of the intelligible order, is all things according to cause, and as we have frequently said, occultly. But the middle of it, causes multitude to shine forth, and proceeds from the union of being into manifest light. And the extremity of it, is now all intelligible multitude, and the order of intelligible forms. For forms have their subsistence at the extremity of the intelligible order. For it is necessary that forms should subsist first and become apparent in intellect.