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

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. If therefore being abides exemptly in the first mixture, but now proceeds, and is generated dyadically from the monad, there will be motion about it ; and if there is motion, it is also necessary that there should be intelligible life. For every where motion is a certain life, since some one calls even the motion of material bodies life. That which is first therefore, in this second triad, may be called bound ; that which is second in it, infinity ; and that which is the third, life. For the second triad also is a God, possessing prolific power, and unfolding into light from, and about itself, that which is secondarily being. Here however also, the triad is analogous to the first triad.

But again, it is necessary to comprehend by reasoning the peculiarity of this triad. For the first triad being all things, but intelligibly and unically, and as I may say, speaking Platonically, according to the form of bound, the second triad is indeed all things, but vitally, and as I may say, following the philosopher, according to the form of infinity, just as the third triad proceeds according to the peculiarity of that which is mixed. For as in the progression according to breadth, that which is mixed presents itself to the view as the third, so likewise in the progression according to depth of intelligibles, the third has the order of that which is mixed with reference to the superior triads. The middle triad therefore, is indeed all things, but is characterized by intelligible infinity. For the three principles after the first, orderly distribute for us the intelligible genus of the Gods. For bound indeed, unfolds into light the first triad ; but infinity the second ; and that which is mixed, the third. It is v

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ON THE THEOLOGY

BOOK III.

infinite power therefore, according to which the second triad is characterized. For being (he middle, it subsists according to the middle of the first triad, being all things from all. For in, each triad, there is bound* infinity, and that which is mixed. But the peculiarity of the monads being respectively different, evolves the intelligible order of the Gods. The middle triad however, Uiub subsisting, but I say thus* because it con.

m all. For in, each triad, there is bound* infinity, and that which is mixed. But the peculiarity of the monads being respectively different, evolves the intelligible order of the Gods. The middle triad however, Uiub subsisting, but I say thus* because it con. sists of all the things of which the triad prior to it consists, yet it contains and connects the middle of intelligibles- according to infinite power, and is filled indeed from a more elevated union* but fills the union posterior to itself with the powers of being. And it is measured indeed, from thence uniformly, but measures the third triad by the power of itself. And it abides indeed* in the first triad stably, but it establishes in itself the triad which is next in order. And in short, it binds to itself the intelligible centre, and establishes one intelligible coherence ; causing indeed that which is occult and. possesses the fiorm of the one in the first triad, to shine forth ; but collecting Ae intelligible multitude of the third triad, and comprehending it on all sides. The being however, which gives completion to this triad is mixed, in the same manner as the being of the triad prior to it, and receives the peculiarity of life. For the infinity in this generates hfe.

It is likewise necessary that this triad should participate of the three things* symmetry, truth, and beauty. That which is primarily being however, principally subsists according to symmetry, which unites it, and conjoins it to the gwd. But the second triad, principally subsists according to truth. For because it participates of that which is primarily being,, it is being, and truly l>eing. And the third triad principally subsists according to the beautiful. For there intelligible multitude, order and beauty, first shine forth to the view. Hence this being is the most beautiful of all intelligihka. This however will be discussed hereafter. As. there is a triad therefore, in each of the mixtures, the first indeed, symmetry especially comprehends and connects ; the second truth, and the third beauty. And this induced the divine Iamblichus to say, that Plato in these three defines the whole of the intelligible fjorder]. For all are in each, but one of these predominates more in one of the intelligible

CHAP. XIV.

OF PLATO.

p. 181

monads than in another. Moreover, the third triad presents itself to the view after this. For it is necessary that the extremity of being should also be deified, and should participate of an intelligible unity.

CHAP. XIV.

OF PLATO.

p. 181

monads than in another. Moreover, the third triad presents itself to the view after this. For it is necessary that the extremity of being should also be deified, and should participate of an intelligible unity. For beings are not more in number than the unities, as Parmenides says, nor are the uuities more numerous than beings ; but each progression of being participates of the one ; since this universe also, according to each part of itself, is governed by soul and intellect. By a mnch greater priority therefore, must the intelligible in its first, middle, and last hypostases, participate of the intelligible Gods.

CHAPTER XIV,

As the first unity therefore, after the exempt cause of all things, unfolds into light intelligible being, and the second unity, intelligible life, thus also the third constitutes about itself, intelligible intellect, and fills it with divine union, constituting poweras the medium between itself and being, through which it gives completion to this being, and converts it to itself. In this therefore, every intelligible multitude shi ncs forth to the view. For the whole of this being is intelligible intellect, life, and essence. And it is neither all tilings according to cause, in the same manner as that which is primarily being, nor docs it cause all things to shine forth, as the second being does, but it is as it were all things according to energy, and openly. Hence also, it is the boundary of all intelligiblcs. For since the progression of beings is accomplished according to similitude, the first being is most similar to the one ; the second, is parturient with multitude, and is the origin of separation ; but the third, is now all-perfect, and unfolds into light in itself, intelligible multitude and form.

Farther still, as the first triad abides occultly in bound, and fixes in itself every thing that is stable in intelligibles ; but the second abides

p. 182

ON THE THEOLOGY

BOOK HI.

and at the same time proceeds ; so the third, after progression converts the intelligible end to the beginning, and convolves the order to itself. For it is every where the province of intellect to convert and converge to the intelligible. All these likewise are uniform [i. e. have the form of one] and intelligible, viz. the abiding, the proceeding, and the returning. For each of these is not asserted after the same manner in intelligibles.