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

eautiful 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.

four, unfold iug themselves first into light, according to the all-perfect tetrad,— this being the case, in the first place it deserves to be considered, that as species or forms present themselves to the view in the intelligible, it is necessary by a much greater pi iority, that the genera of beings should pre-subsist in intelligibles. For it is not possible to admit that forms arc intelligible, but that genera are intellectual only. But as forms exist intelligibly indeed, according to their first subsistence, but the pleroma, or plenitude of them shines forth in the intellectual ' gods, and divides that which is total into more partial decrements, produces the uniform into multitude, and expands that which is exempt into co-ordinate causes, thus also the genera of being are occultly and indivisibly in intelligibles, but are accompanied with separation in intellectuals. And on this account the first triad indeed has essence for that which is mixed ; but the second has life, where there was motion and permanency, life both abiding and proceeding ; and in the third there are sameness and difference. For the all-perfect multitude indeed, is through intelligible difference, but the united and that which is comprehensive in common of parts according to genera, and according to one, is through intelligible sameness. And all these subsist intelligibly, essentially, and uniformly in these triads.

In the first place therefore, this deserves to be inferred by those who love to survey the nature of things, and it is also fit (hat they should attribute co-ordinate genera to intelligible forms. For it neither was nor will be lawful for genera to shine forth secondarily * after forms. Hence much more must it be admitted that genera subsist in the intelligible after the above-mentioned manner, by those who admit that there are intelligible forms. In the next place, in addition to these things we must survey how this tetrad of forms subsists, and how it shines forth in intelligible intellect analogous to the principles. For it is divided into a monad and triad. For so far as the idea of the celestial gods is arranged prior to the others, it is defined according to a div ine cause. It appears

* For mr™>s it U neeemry to read myoif .

lect analogous to the principles. For it is divided into a monad and triad. For so far as the idea of the celestial gods is arranged prior to the others, it is defined according to a div ine cause. It appears

* For mr™>s it U neeemry to read myoif .

* For Sttrnps it U nectwary to read htuTtpat-

CHAP. XIX.

OF PLATO.

p. 193

however to me that intelligible intellect returning to the principles of the whole of thing*, according to the conversion of itself, it becomes the plenitude of forms, and is all things intellectually and at the same time intelligibly, comprehending in itself the causes of beings, and being full of the ineffable and exempt cause of all things, constitutes the monad of the gods; whence also, Plato I think calls it the idea of the gods. But receiving the intellectual causes of the three principles posterior to the one, it exhibits three ideas after this, one of them indeed, being the cause of airwandering and volant animals, this cause proceeding analogous to bound. Hence also it constitutes gods that are uniform, elevating, undefiled, united to the celestial gods, and which receive measures second in dignity to theirs, and have the same relation to those gods that govern generation co-ordinately, as the celestial gods have to these, according to exempt transcendency. But it exhibits the cause of the aquatic gods, co-ordinate with generative and infinite power, and which produces gods that are tl>e suppliers of motion and prolific abundance, and that are the inspective guardians of life ; since also this water itself which is the object of sense is under the dominion of effusion, infinite lation and indefinitencss. Hence likewise it is attributed to vivific powers. And intelligible intellect exhibits the precedancous cause of terrestrial and pedestrious gods, in a manner adapted to the nature of that which is mixed. It also generates gods who contain the end of the whole of things, who arc stable, who subdue the formless nature of matter by the last Ibrms, and fix the seat of mundaue natures in the one centre of the universe. For deriving their subsistence from the first Vesta as it were, or seat of brings, they stably define this mundane seat. Thus therefore forms first unfold themselves into light in intelligible intellect, possessing their progression and order according to the first principles.

r subsistence from the first Vesta as it were, or seat of brings, they stably define this mundane seat. Thus therefore forms first unfold themselves into light in intelligible intellect, possessing their progression and order according to the first principles. It is necessary however, in addition to these things, to infer this in the third place, following Timaeua, that according to this triad, the multitude of intelligible parts shines forth, and the whole is divided into an all-perfect order of parts. For that, says he, of which other iutclligible animals both according to one, and according to genera are parts, is the first and most beautiful paradigm of die universe. But if other intelligible animals are parts of this, it is

OS THE THEOLOGY

BOOK III.

evident that it is a whole, comprehending in itself the multitude of intelligible parts, and that it is connective of all intelligible parts. It must be inferred therefore that this triad is the first cause of production and fabrication. For if it contains the primary paradigms of things, it is evident that the orderly distribution of secondary natures, originates from it. And if it is an animal constitutive of all animals, every psychical extent, and all the extent of bodies, have their progression from thence ; and it will also comprehend the intelligible causes of all the vivific and demiurgic orders.

CHAPTER XX.

Sue ii conceptions therefore, as these, may be assumed from what is written in the Timaeus concerning the three intelligible triads, conformably to what is said of them in the Philebus, surveying in each bound, infinity, and that which is mixed. If you are willing also, we will show from what is scattered in the Sophista, that Plato had the same conception as we have concerning the first principles. The Elean guest therefore, in that dialogue, doubting against the assertion of Parmenides that the universe is one, unfolding intelligible multitude, and showing how it is suspended from the one, at first indeed, he argues from the one being [or being characterized by the one] and reminds us that this is passiveto/Ae one, and participates of the one, but is not the one itself, nor that which is primarily one. But afterwards, he produces the conception of the distinction between the imparticipable one and being, from whole. For if the one being is a whole, as Parmenides testifies, but that which is a whole has parts, and that which has parts, is not the one itself, the one being will not be the same as the one.