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

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. And the' intelligible genus of Gods ' is unical, simple, and occult, conjoining itself to the one itself which is prior to beings ; and unfolds 1 into light nothing else than the transcendency of the one. For these three triads, mystically announce that unknown cause the first and perfectly imparticipable God. The first of them indeed, announcing his ineffable union ; the second his transcendency, by which he surpasses all powers ; and the third, his all-perfect generation of beings. For as they are able to comprehend the principle which surpasses both the union and the powers of all beings, so they exhibit to secondary natures, his 1 admirable transcendency ; receiving indeed separately the unical power and dominion of the first God ; but unfolding into light intelligibly the cause which is prior to intelligibles. For these Gods though they arc allotted a simplicity which is equally exempt from all the divine orders, yet they fall short of the union of the father. Of this triad therefore, which converts all intelligibles to the first principle, and convolves the multitude apparent in itself to the stable union of the whole of things, one thing is bound, and unity and hyparxis ; another, is infinity and power ; and another is that which is mixed, essence, life, and intelligible intellect. But the whole triad subsists according to being, and is the intellect of the first triad. For the first triad is an intelligible God primarily. But the triad posterior to it is an intelligible and intellectual God. And the third triad is an intellectual God. These three deities also, and triadic monads, give completion to the intelligible genera. For they are monads according to their deities ; since all other things are suspended from the Gods, and also

■ The word* rm> ftn-a in the original immediately before T» nnrn lw ynof, are to be rejected a» superfluous.

* ,*?«>n. is omitted in the original.

* For txiiwi;, it is necessary to read exuvw.

Digitized

CHAR XiV. OF PLATO. J8S

powers and beings. But they are triads according to a separate division.

ly before T» nnrn lw ynof, are to be rejected a» superfluous.

* ,*?«>n. is omitted in the original.

* For txiiwi;, it is necessary to read exuvw.

Digitized

CHAR XiV. OF PLATO. J8S

powers and beings. But they are triads according to a separate division. For bound, infinity, and that which is mixed, have a threefold subsistence ; but in one place indeed, all things are according to bound ; in another, all things are according to infinity ; and in another, all things are according to that which is mixed. And in one place, that which is mixed is essence ; in another, it is intelligible life ; and in another, intelligible intellect. In this last therefore, forms subsist primarily. For the separation of intelligiblcs, unfolds the order of forms; because form is being, but is not simply being. Hence that which is primarily being, is being itself, and is that which is being. But that which is the second being, is power, proceeding indeed from the first being, and existing as it were a duad generative of the multitude of beings, but not yet being multitude. And that which is the third being, is itself the multitude of beings ; being there existing with separation. For being is the exempt cause of those things which forms constitute divisibly. And of the things of which being is productive collectively, of these, forms are the cause in a way attended with separation. Because forms indeed, are causes productive of separation in their effects, and also because forms are called the paradigms of beings. Being however, is the cause of all things posterior to itself, but is not the paradigm of them. For paradigms are the causes of things which are separated according to existence, and which have different characters of essence. After the one therefore which is prior to beings, that which is one-many occultly, and the united subsists. On this account, it is that which is divided into multitude, and which tends from the uniform to the splendid. But the last of intelligibles, is that from which a certain distribution into parts originates, and which is comprehensive of intelligible multitude.

ON THE THEOLOGY

BOOK III.

CHAPTER XV.

Socrates therefore, in the Philebus, affords us such like auxiliaries to the theory of the intelligible triads. It is requisite however, not only to abide in these conceptions, but also to demonstrate the theology of Plato about these triads from other dialogues, and from them to point out one truth adapted to the things themselves.

theory of the intelligible triads. It is requisite however, not only to abide in these conceptions, but also to demonstrate the theology of Plato about these triads from other dialogues, and from them to point out one truth adapted to the things themselves. We shall assume therefore, what is written in the Timaeus, and shall follow our leader [Syrianus^ who has unfolded to us the arcane mysteries of these triads, and conjoin with the end of what has been said the beginning of the following discussion, in the Timaeus therefore, Plato investigating what the paradigm of the whole world is, discovers that it is comprehensive of alt intelligible animals, that it is all-perfect, that it is the most beautiful of intelligible*, that it is only-begotten, and that it is the intelligible of the demiurgus. He likewise denominates it animal itself, as being the intelligible paradigm of every am mal, and of that which is the object of sense. Hence it is ne*. cessary that this animal itself, because it is all-perfect, and the most beautiful of intelligibles, should be established m the intelligible orders. For though there is intelligible animal m the demiurgus, yet it is rather intellectual than intelligible, and is not the most beautiful of all intelligibles, but is second to them in beauty and power. For primary beauty is in the intelligible Gods. In the demiurgus also, there are not only four forms of the things contained in the world, but there is all the multitude of forms. For in him the paradigms of individual forms presubsist. But animal itself is totally constitutive of all animals by the intelligible tetrad. The demiurgus likewise is not like animal itself only-begotten among beings, but subsists in conjunction with the vivific cause, together with which he constitutes the second genera of being, mingling them in the crater or bowl, in order to the generation of souls. For of the things of which intelligible animal is effective and at the same time generative, of these the demiurgus is allotted the cause in a divided manner, in conjunction with

CHAP. XV.

OF PLATO.

p. 185

the crater. Hence, as I have said, animal itself is exempt from the demi urgus, and is, asTimseus every where denominates it, intelligible.

Nevertheless, because forms are first separated in it, and because it is all-perfect, it subsists in the third order of intelligibles. For neither that which is primarily, nor that which is secondarily being,1 is all-perfect.