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

riad, but defines the termination of the Gods, and extends from the middle on all sides, and to all the intelligible breadth. Moreover the third triad is filled indeed with intelligible life,' and on this account is an intelligible animal, and the first animal. For it primarily participates of the whole nature of this life ; but unfolds into light in itself the first of forms, to which also the demiurgic intellect extending itself, constitutes the whole world, and is itself the intelligible universe, and the apparent world the sensible universe. Hence also, Plato denominates animal itself all-perfect Or rather, if you are willing we will speak thus : that in this third triad, there are bound, infinity, and that which kv mixed, which we have called intelligible intellect. Hence the whole triad is denominated only-begotten from the father which is in it. For the cause of bound imparts, that which is uncoordinated with other things,, and an exempt transcendency. For that which comprehends, says rfiinreus, all such animals as are intelligible, will not be the second with any other ; since again, it would be requisite that there should be another animal about it. Hence that which comprehends in one all intelligible animals is a whole. But every where whole is referred ' to bound, and parts to infinity. So that if on this account animal itself is only-begotten, it will possess this peculiarity according to bound. But again, it is denominated eternal according to the power of it. For this power especially pertains to that which is eternal. For eternity is infinite power abiding in one, and proceeding stably. Animal itself, however, is all-perfect according to intellect. For that which unfolds in itself all the intelligible separation of being, is intelligible intellect. And that intel-

' Instead of aTiiozrrra, it U necessary to read itivnpa. * {anij is omitted in the original.

1 Instead of wpo rtu xtpuras, »ai *?<> ms *mfi*f, it is necessary to read TftS m aru5.

19^ ON THE THEOLOGY BOOK in.

lect, according to the decision of Plato, will be all-perfect, which comprehends all intelligibles, and defines the boundary of the intelligible order. The only-begotten, therefore, the eternal, the all-perfect, bound, infinity, and that which is mixed, manifest the nature of intelligible animal. On this account, Timreus also, in these three conclusions, reminds us of the paradigm, viz.

of the intelligible order. The only-begotten, therefore, the eternal, the all-perfect, bound, infinity, and that which is mixed, manifest the nature of intelligible animal. On this account, Timreus also, in these three conclusions, reminds us of the paradigm, viz. in the conclusion which shews that the universe is onlybegotten, and again, in the generation of time, and in the all-perfect comprehension of all animals.

If likewise Timieus says, that animal itself is the most beautiful of all intelligibles, and that this has the third order in intelligibles, it will not be wonderful. For it has beeu before asserted by us, that every where the cause of the best mixture is the triad symmetry, truth, and beauty. But beauty principally shines forth in the third progression of being, and exhibits its luminous nature together with intelligible forms, just as truth shines forth in the second, and symmetry in the first progression of being. If, however, truth is indeed the first, beauty the second, and symmetry the third, it is by no means wonderful, that according to order, truth and beauty should be prior to symmetry ; but that symmetry being more apparent in the first triad than the other two, should . shine forth as the third in the secondary progressions. For these three subsist occultly in the first triad. And truth indeed, so far as it is intelligible knowledge, is in the second triad ; but beauty so far as it is the form of forms is in the third triad. For that this triad subsists there first, is evident from this, that truth is primarily in that which is especially being, prior to knowledge. But beauty, which pervades as far as to the last of beings, is necessarily in the first being, from which the last of beings are derived. And the first symmetry is in that which is primarily mixed. For every mixture requires symmetry, in order that what is produced from it may be one certain thing. Though these three things, therefore, presubsist there, for we assume, as acknowledged universally, that symmetry is there, and the most beautiful of intelligible animals, as Timaeus says, yet at present we shall dismiss the further consideration of them, as we have elsewhere preccdaneously discussed them, and have especially endeavoured to enforce what we conceive to be the opinion of Plato concern-

C1IAP. XIX.

OF PLATO.

p. 193

ing their order.

l dismiss the further consideration of them, as we have elsewhere preccdaneously discussed them, and have especially endeavoured to enforce what we conceive to be the opinion of Plato concern-

C1IAP. XIX.

OF PLATO.

p. 193

ing their order. For we have spoken of these things in a treatise consisting of one t>ook, in which we demonstrate that truth is co-ordinate to the philosopher, beauty to the lover, and symmetry to the musician; and that such as is the order of these lives, such also is the relation of truth, beauty, and symmetry to each other.

Animal itself, therefore, may with the greatest justice, be called most beautiful, so far as it is eminently coutained in intelligible beauty. For beauty is wont to be carried in forms, and is as it were the form of forms, unfolding that which is occult in the good, causing its loveliness to shine forth, and attracting to its own splendor the desire which is concealed about it. And to the good indeed, ail diings possess a silent and arcane tendency ; but we are excited to the beautiful with astonishment and motion. For the illumination from it, and its efficacy, acutely pervade throng!) every soul, and as being the most similar of all things to the good, it converts every soul that surveys it. The soul also, beholding that which is arcane shining forth as it were to the view, rejoices in, and admires that which it sees, and is astonished about it. And as in the most holy of the mysteries, prior to the mystic spectacles, those that are initiated, are seized with astonishment, so in intelligibles prior to the participation of the good, beauty shining forth, astonishes those that behold it, converts the soul to itself, and being established in the vestibules [of the good] shows what that is which is in the adyta, and what the transcendency is of occult good. Through these things therefore, let it be apparent whence beauty originates, and how it first shines forth ; and also that animal itself is the most beautiful of all intelligibles.

CHAPTER XIX.

Since, however, Timazus says that the primary and intelligible paradigms have their subsistence in intelligible animal, and that all these are Proc. Voi» I. 2 B

p. 194

ON THE. THEOLOGY

BOOK ill.