first triad is that on account of which this permanency is effected ; but that the second triad is that by vrhich it is produced. For the firm establish- ment of beings is indeed according to this second triad, but is on account of the first. But the second triad is the proximate measure of all beings, and is coordinated with the things that are measured. There arc also at one and the same time in it, bound and infinity ; bound indeed, so far as it measures intelligibles ; but infinity, so far as it is the cause of perpe- tuity, and the ever. For according to the oracle, eternity is the cause of never-failing life, of unwearied power, and unsluggish energy. Neverthe- less, eternity is more characterised by infinity [than by bound.] For it com- prehends in itself infinite time. And time indeed has bound and infinity in a divided manner. For according to its continuity, it is infinite; but according to the now it is bounded. For the now is a bound. But eter- nity establishes bound and infinity in the same. For it is a unity and power. And according to the one indeed, it is bound ; but according to power infinite ; which time * also demonstrates as from images ; because the middle triad [of intelligibles] has bound, infinity, and that which is mixed. For whence is the bound of time derived except from eternal bound? For the temporal bound also is impartible, in the same manner as the bound of eternity is one. For the impartible is the image of the one. Whence likewise is the infinity of the continuity of time derived except from the power of the infinite ? For the latter is a stable infinity, but the former an infinity which is moved. And as the latter stands still accord- ing to the one, so the former is moved according to number. Since whence i6 the alliance of time with lives, except from the first principle [of life, eternity ?] But time proceeds through all temporal life.
Again, therefore, from these things it is evident, that eternity subsists according to the middle of the intelligible Gods. For here there is infi- nite life, and the cause of all life, intellectual, psychical, and that which subsists partibly in bodies. But eternity is the father and supplier of in- finite life; since eternity is also the cause of all immortality and perpe- tuity. And Flotinus, exhibiting, in a most divinely inspired manner, the
* • xfovo; U omitted in the original.
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chap. xrin.
OF PLATO".
peculiarity ' of eternity, according to the theology of Plato, defines it to be infinite life, at once unfolding into light the whole of itself, and its own being. For establishing its life in the intelligible centre, and through the one indeed measuring its being, and fixing it in that which is prior to itself, but through power causing it to be infinite, it unfolds indeed the uniform- transcendency of the first triad, 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 pri- marily 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 denomi- nates 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 rfi- inreus, all such animals as are intelligible, will not be the second with any other ; since again, it would be requisite that there should be ano- ther animal about it. Hence that which comprehends in one all intelli- gible 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-be- gotten, 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.
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19^ ON THE THEOLOGY BOOK in.
lect, according to the decision of Plato, will be all-perfect, which compre- hends 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. in the conclusion which shews that the universe is only- begotten, and again, in the generation of time, and in the all-perfect com- prehension 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 ap- parent 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 know- ledge. But beauty, which pervades as far as to the last of beings, is ne- cessarily 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 endea- voured to enforce what we conceive to be the opinion of Plato concern-
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C1IAP. XIX.
ing their order. For we have spoken of these things in a treatise consist- ing 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 ad- mires 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 ini- tiated, are seized with astonishment, so in intelligibles prior to the partici- pation 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 transcen- dency is of occult good. Through these things therefore, let it be appa- rent whence beauty originates, and how it first shines forth ; and also that animal itself is the most beautiful of all intelligibles.
Since, however, Timazus says that the primary and intelligible para- digms have their subsistence in intelligible animal, and that all these are Proc. Voi» I. 2 B
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On the. Theology
BOOK ill.
four, unfold iug themselves first into light, according to the all-perfect te- trad,— 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 ac- count 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 same- ness. 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 attri- bute 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 sur- vey how this tetrad of forms subsists, and how it shines forth in intelli- gible intellect analogous to the principles. For it is divided into a mo- nad 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-