274 ^^ 'T^^ THEOLOGY BOOK IV.
differ from each other; but all of them in common' distinguish the subcelestial arch from the celestial circulation.
CHAPTER XXIV.
This therefore must also be supposed by us, and likewise in additum to this, that this order of Gods (the subcelestial arch,) is proximately arranged under the heaven. Hence, since the heaven being one and triple, is allotted the connective order, but the supercelestial place is allotted the highest order of the intelligible and at the same time intellectual Gods, it is undoubtedly necessary that the subcelestial arch should terminate the middle progression of the Gods, should close this whole order, and convert it to its principle, and that it should receive an order which is secondary indeed to the heaven, but which it convolves to the highest union, and should be connascently conjoined with the middle genera, but exist, prior to intellectuals. For these indeed separate their kingdom from the celestial power; but the subcelestial arch is united to the heaven, and is comprehended by the celestial order. Whence also it is denominated subcelestial. As it is conjoined therefore, to the celestial circulation, and subsists proximately from it, it converts all secondary natures to intelligibles, and perfects them according to the intellectual place of survey. For since the intellectual Gods are generated according to conversion, and are con-* volved to themselves according to one spherical union, it is necessary that the perfective empire should be proximately established above them.
Hence, I am led to wonder at those who are ignorant of this divine order, and do not maintain the whole fountain of perfection; but some CHAP. XXIV. OF PLATO. 3175 of them betake themselves to entelechiasy of whom we admit thus. mxxdti alone, that they also conjoin the perfect with the forai of connexion. They are ignorant therefore, of the perfection which is Separate from subjects, willingly embrace the resemblances of true perfections, and are conversant with these. Others again assign soul as the cause of per- fection, who are ignorant that they do not vindicate to themselves a perfection preexisting in eternity, and who begin from the life which energizes according to time, and possesses its perfection iri periods. It. is necessary, however, that a perfection the whole of which subsists at once, should be prior to that which is divided, and that stable perfection should be prior to that which is moved. For the motion itself which is according to time, is indigent of end, and of the desirable, and is evolved about it according to parts. In the third place, after these, others recur to intellect, and suppose the first perfection to be intellectual. For intellect indeed, is energy and intellectual perfection; but it aspires after divine perfection, subsists about it, and is converted to itself through it. It in necessary therefore^ that the cause of conversion should exist prior to liie intdllectual genera which are converted to divine perfection, and that the leader of the perfection which is one, should be expanded above the natures which are perfected.
Deservedly therefore, does the subcdestial arch prior to all intellectual natures, preestablish an order of Gods convcrtive and perfective of all the secondary divine genera. And on this account, Plato elevates the Gods and dmmons that follow Jupiter, to this arch, and through this to the heaven, and the supercelestial place. For when they proceed to the banquet, and delicious food, they ascend to the subcelestial arch. Hence through this they are perfected, participate of the circulation of the heaven, and are extended to the intelligible. For the intelligible is that which nourishes and fills all things. The perfective therefore is esta- blished under the connective order. And it perfects indeed all the natures that ascend to the intelligible, dilates souls to the reception of divine goods, and illuminates intellectual light. But comprehending in the bosoms of itself, the second genera of the Gods, it establishes all things in the connective circulation of wholes.
J7(> ON THE THEOLOGY BOOK VT^ Tbroii^ tbese tilings tbrrefbre, Socrates alsi> shortly after sajt^ that the mob that are elevated together with the twelve Gods^ to iotellii^ble beauty, are initiated [viz. rendered perfect] in the most blessed of the mysteries^ and through this initiation^ receive the mysteries with a pvure soul, and become established in,, and spectators of things ineffable. Hence the initiation of the Gods is there; the first mysteries are there* Nor is it at all wonderful, if Plato also tolerates us in caliii^ the Gods [of this order} Teletareh$j, since he says, that the souls that are there are imtiaied^ the Gods themselves indeed initiating them. But bow is it poisible otherwise to denominate those who are the primafy sources of Ulete or initkttwn^ than Teletarchsf For I indeed, perceiving so gii^at ai^ eoefgy even as far as to the names themselves, do not see how they can be called differently. Inltiatioa however, being one and tri|^ (for the perfective are ooNdirided with the connective Gods,) Pkto caBs the one imion of it the suboekstial arch, ia the tssaoke manner as he calls the eoimective curder Heaven. But the deptk which is in it is indicated by his admitting that there is in it an extreme s^bjectiont. and a steep path to the summit oi the arch, ^s therefore, in the oider prior to this, we thought it proper to arrange the inteUigible according to the sunmiit, the vital according to the profundity, and the intellectual according to* the exlramity, which defines the whole celestial circulation,^ sa likewise in this perfective order, we must considei: the intelligible of the arch as its sammit, dencMttinating it after the same manner as the back of the heaven, because these are coordinate to each other; but we must eonsider the profundity as coordinate to life, through which souk proceed to the summit; and the extremity which closes the whole arch^ as coordinate to intellect CHAP. XXV. OFFLATO. 2iJ CHAPTER XXV.
This whole order however, which fe united to the order priof to itr we must analogously divide. For the perfective Gods are spread uoder all the connective triad. And one of these indeed^ is the supplier to the Gods of stable "" perfection^ establishing aU the Gods in, and uniting thrai to themselves. But another is the primary source of a perfection generative of wholes^ eliciting things which precede according ta essence^ to the providence of secondary natures^ And a third is the leader of conversion to causes, convolving every thing wfaick has proceeded^ to its^ IMToper principle. For through this triad every thing whick is perfect is^ seH^ufficient^ and subsists ki itself; every thing wludi gjonerates, is^ perfect, and generates full of vigour; and e^ery thing whidi aspires afler its proper principle,^ is conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective of things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intdlect which is* established according to energy in one, all these are suspiended from the one perfectioii of the Gods, and being referred to it^ some are alloitted a greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods. For tins has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is ike one of the Gods,^ not being such as the one of souls, or of bodies; since these indeed are in a kindced manner conjoined with multitude, and are co-mingled with essences^ But the unities of the Gods are sdf-perfect, and subsist prior to essences,.
' Fos yoiNjbMv k XI utotmoetj to read fMinf^u.
878 ON THE THEOLOGY BOOK IV.
generating multitudes, and not being generated together with them. But another perfection is that which consists of parts, and which derives its completion through parts, such as is the perfection of the world; for it possesses the all-perfect from its plenitudes. And a third other perfection, b that which is in parts. But thus also each part of the world is perfect. For as this universe is a whole consisting of wholes, so likewise it is perfect from the perfect parts that are in it, according to Timseus. And in short, perfection is divided after the same manner as wholeness; for, as Timaeus sajrs, they are conjoined with each other.
Hence also the perfective genus is connascent with the connective, and the perfective monad is arranged under all the connective genera. And as the wholeness of the heaven which connectedly contains parts is triple, so likewise perfection is triple. And if it be requisite to deliver roy own opinion, all the perfections are derived from all the leaders; but the perfection which is prior to parts, pertains in a greater degree to the first leader; that which consists of parts, to the middle; and that which is in a part, to the third leader. But prior to this triad, is the intelligible triad, which is uniform perfection, and an all-perfect hypan^is, and which Timseus also denominates perfect according to ^11 things. There, however, the three perfections pre-existed unitedly, or rather, there was one fountain of every perfection. As therefore the connective' triad, is the evolution of the intelligible connexion, and the collective triad of the unific, and that which is the first in intelligibles, so likewise the per- fective triad is the image of the all-perfect triad. For the intelligible and intellectual proceed analogous to the intelligible triads. Perfection therefore is triple, prior to parts, from parts, in a part. According to another mode also, perfection is stable, generative, convertive. And according to another conception, there is on& perfection of intellectual and impartible essences, another of psychical essences, and another of the natures which are. divisible about bodies. Very properly therefore, there are three leaders of perfection prior to the intellectual Gods, who constitute one order under the celestial circulation, who elevate through ' Fqt ^Kiivn it is iiecessarjr to read <rvyfwriMi].
CHAP. XXVI. OF PLATO. 279 themselves all secondary natures to the intelligible, perfect them by intelligible light, convert and conjoin them to the kingdom of the heaven^ impart an unsluggish energy to the natures that are perfected^ and are the guardians of their undefiled perfection.
CHAPTER XXVI.
Such are the conceptions which may be assumed from Plato con- cerning the third triad of the intelligible, and at the same time intellectual orders, which at one time he denominates the subcelestial arch, possessing a summit, middle, and extremity, but at another a blessed mystery, and of all mysteries the most ancient and august, through which he elevates souls and conjoins them to the mystic plenitude of intelligibles. For this triM opens the celestial paths, being established under the celestial circulation, and exhibits the self-splendid appearances of the Gods, which are both entire and firm, and expand to the mystic inspection of intelligible spectacles, as Socrates says in the Phaedrus. For telete precedes muesis, and muesis^ epopteia. Hence we are initiated [^teleioumetha] in ascending^ by the perfective Gods. But we view with closed eyes [i. e. with the pure soul itself, muaumethd] entire and stable appearances, through the connective Gods, with whom there is the intellectual wholeness, and the firm establishment of souls. And we become fixed in, and spectatoi^ of [epopteuomen] the intelligible watch tower, through the Gods who are the collectors of wholes. We speak indeed of all these things as with reference to the intelligible, but we obtain a different thing according to a different order. For the perfective Gods initiate us in the intelligible through themselves. And the collective monads are through themselves the leaders of the inspection of intelligibles. And there are indeed many aeO ON THE ^mEOLOGY BOOK IV.
Bteps of ascefit^ li«t all of them extend to tke paternal port, and the pat^tial initiation, in which maj the teletarchs, who are the leaders of all good, likewise estaMish us, illuminating us not by words, but by deeds. May they also think us worthy of being fitted with intelligible beauty under the mighty Jupiter, and perfectly free us from those evils about generation with which we are now surrounded as with a waJL May they likewise impart to us by illumination this most beautiful fruit of the present theory, which, following the divine Plato, we have ^sufficiently delivered to those who love the contemplation of truth.
CHAPTER XXVII.
CHAPTER XXVII.
• Let OS now therefore again ibllow Parmenides in another way, who after the intelligible triads gencfates the intelligible, and at the same time, inteHectual orders, and uaibkh the continued progression of divine natures, through successive conchisions. For the connexion of the words, and their dependance on each other, imitates the indissolnbie order of things, which always conjoins middles to extremes, and proceeds through middle genera to the last progressions of beings. "Jliis therefore we must survey prior to the several intellectual conceptions, how the intelligible, and at tiie same time, intellectual triads, proceed analogous to tfee intelfigible triads, that we may comprehend by a reasoning process the welt-arrafnged order of things. There were three intelligible triads therefore, viz. the one being, whole, and infinite mnltitude. And tlrree intelligible, and at the same time, intellectnal triads, have also presented themselves to our view, viz. number, whole, and the perfect. Hence from the one being, nnmber is derived; from the intelligible whole, the whole that is in these; and from infinite multitude, the perfect. For the IJHAP. XXVII. OF PLATO. Sgl infinite which is there was all-powerfal, and all-perfect, comprehending indeed all things, but being itself incomprehensible. To the all-powerful therefore and all-perfect, the perfect is analogous, possessing a perfection which is intellectual, and secondary to the first efiective and intelligible perfection. The ^hole also which is both inleUigible and intellectual- is allied to the intelligible whole, but it difiers from it, so far as the latter possesses wholeness according to the one union of the one being; but the one of the former appears to be itself by itself a whole, consisting of unical parts, and being appears to consist of many beings. These wholenesses therefore, being divided, diflfer from the wholeness which precedes according to union and is intelligible. For the wholenesses of tliis whole are parts of the intelligible wholeness.
In the third place therefore, we must consider number as analogous to the one being. For the one being is there indeed occultly, intelligibly, and paternally; but here in cpnjuncti<)n with difference it generates number, which constitutes the separation of forms and reasons.' For difference itself first shines forth in this order, being power indeed, and the duad in intelligibles r4)ut here it is maternal, and a prolific fountain. For there power was collective of the one^ and the one being; on which account also it was inefiable, as existing occultly in the one and in hyparxis. But here difference separates indeed being and the dne. After this likewise, it multiplies the one proceeding genera tively, and calls forth being into second and third progressions; breaking indeed being into many beings, and dividing the one into more partial unities. But according to each of these completing the decrements, the wholes remaining. Very properly therefore does Plato make the negations of the one from this. For here the many subsist, through difference which divides being and the one; since the whole also which is denied of the oney is intellectual and not intelligible. The negation therefore says that the one is not a whole, so that the affirmation is, the one is a whole* This whole however is intellectual and hot intelligible. Parmenides also denies the many as follows: " The one is not many;** but the opposite ' For k^ov it ift necessary to read Aoyivy.
4^ ON THE THEOLOGY BOOK IF, to th«3 is, the 6ne is many. The multitude of kitelli^bles, however, does not make the one to be many, but causes the one being to be many.. And in short, every intelligible is characterized by the one being. For m the intelligible beiog and the one are comphtated, and are connascent with each other; and being is most unicah But when each of these proceeds into multitude, they are separated from each other, and evince a greater diflference with respect to each other. Eack of these also is divided into multitude through the prolific nature of difference. Fronk these things therefore, it is evident that the intelligible and intellectual orders, being analogous to the intelligible ordeiSs, proceed in conjimcticmi Inth diminution^ CHAPTER XXVIir.
CHAPTER XXVIir.
After this however, let us discuss each of them, beginnrng accordm^^ to nature. First, therefore, the intelligible, and at the same time^ intel^ lectual number presents itself to our view; and which is connected with Hf altitude. For every number is multitude; But with respect to multitude, one kind subsists unitedly, and another kind with separation. Kumber, however, is separate multitude; for there is diflerenee in it. For in the intelligible tliere was power,, and not diffierence, and this power generated multitude, and conjoined it to the monads. Number therefore is in continuity with intelligible multitude; and this is neces- sary. For the monad was there, and also the duad; since whole alsQ was there, and was always monadic; and becoming to be two, has n& cessation. Hence the monad and the duad were there, which are th^ first and exempt principles of numbers. And in these multitude was unitedly; since the monad which is the fountain of numb^xs, and the 6HAP, XXVIir. OP PLATO. $8^ duad possess all multitude according to cause; the former paternally, but the latter maternally. And on this account intelligible multitude is not yet number, but is intelligibly established in the uniform principles, I mean the monad and the duad; generatively indeed, in the duad^ but paternally in the monad. For the third God was father and mother; since if animal itself is in it, it is also necessary that the cause of the male and the female should there primarily preexist* For these are itf animals. Hence according to Tiraseus, and according to Parmenides, the maternal and the paternal cause are there. And in these, intelligible animals, and intelligible multitudes are comprehended. From these first principles also number together with difference proceed, and they generate the monads and the duads which are in number, and all numbers* For both the generative and the paternal subsist in these in a feminine manner* All the monads likewise of this triad are paternal. Hence prior to other things they participate of the monadic cause, but according to the power of difference^ For there indeed, I mean in the intelligible, thte maternal was paternally; but here the paternal subsists maternally; just as there, the intellectual subsists intelligibly, but here the intelligible, in« tellectually. From that order therefore, the first number subsists proxi* tnately, but being geneiated analogous to the first triad of intelligibles, it also -evidently proceeds from it. Hence also, Parmenides beginning his discourse about number, reminds us of the first hypothesis through which he generates the one being, asserting that the one participates of essence, and essence of the one^ in consequence of this subsisting according to that triad. And this very properly. For being intellioible and intellectual, 6o far indeed, as it is allotted an intelligible order in intellectuals, it pro- ceeds from the summit of intelligibles, but so far as it precedes the intel« lectual orders, it proceeds from the intellectual of intelligibles. In that intelligible triad, however, the one Avas of being, and being of the one^ through the ineffable and occult union of these two, and their subsistence in each other. But in the intelligible and at the same time intellectual triad, difference presenting itself to the view, which is thfe image of the concealed and ineffable power in the first triad of intelligibles, and lumi- <B84 O"* THE THEOLOGY BOOK IV..
nously exerting its own energy, separates ike one from being, and being from the one^ leads each into divided multitude, and thus generates tota^ number. For numl)er, as we have frequently said, is divided and not united multitude, and subsists from the principles according to a second progression, but is not occultly established in the principles. Hence also, it is simply different from multitude. And in intelligibles indeed, there is multitude; but in intellectuals number. For there indeed, number is according to cause; but here multitude is according to participation. For there indeed, division subsists intelligibly; but here union has an in- teU^ctual subsistence. If therefore number proceeds from these, and i% allotted such an order, Parmenides very properly especially mentions these triads, asserting that the one participates of essence, and essence of the one^ ' and that through these the many become apparent. For one of these indeed, is the illustrious property of the first triad, but the other,, of the third triad. And in the first triad indeed, participation V was the presubsistence of the union of the one and being; but in the third triad stany intelligibles present themselves to the view, Plato all but proclaim*