motion, and not that which is moved. But since it is life as in intd« fectuals, but is filled from exempt life, it is at the same time motion, and that which is moved. Very properly, therefore, does Parmenides demonstrate that the one in this order is moved, because it proceeds from the causes of all life that are placed above it, and is analogous to the middle centre of intelligibles, and to the middle triad of intelligibles and intellectuals. Hence also, Socrates in the Phsedrus calls this middle triad Heaven; for the whole of it is life and motion. But that which is moTed, is the middle in intellectuals, as being filled from it, [i. e. from the life in the middle triad of intelligibles and intellectuals;] since eternity also, which is arranged according to the intelligible wholeness, is all-perfect life, and all life, according to Plotinus. TTiere, however, the middle is life according to cause; but in intellectuals, it is life according to participation; and in the order between these, it is life ' In the original^ after «y t§ rots vw^ots lun vo§fOi$p it U necessary to sufplj x«f vwaf^iff ^h roif -VOI^OI^y JC. T. A.
420 ON THE THEOLOGY BOOK V, according to essence, proceeding indeed from intelligible life, (as Parmenides also manifests, characterizing both according to wholeness, though the wholeness in intelligibles is different from that which is in intelligibVes^^and intellectuals, as we have before observed,) but producing after this, intellectual life. For that which is moved, is indeed entirely allied to the circulation of the Heaven, and to intellectual and intelligible life.
Moreover, the permanency which is coordinate with this^ motion, is not one certain genus of being, as neither is motion. For beings indeed are naturally adapted to participate of the genera of being; but the s«per« essential goods of the Gods, are expanded above the order of beings. If, therefore, Parmenides here, assuming the one itself by itself, surveys in this motion and permanency, he evidently does not attribute the el^ ments of being to the Gods, but assigns to them peculiarities apprc^riate, all-perfect, and transcending wholes. And thus asserting that the one is moved and stands still, according to motion, indeed, he delivers the vivific hyparxis of the Gods, the generative fountain of wholes, and the leading cause of all things. But according to permanency, he delivers the un- polluted monad coordinated with motion, and whicli connectedly-contains the middle centres of the guardian triad. For as the summit of the guardian triad, is united to the first father, according to the first hypos- tasis, thus also the deity who contains the middle bond of the unpolluted leaders, is by a congeniality of nature consubsistent with the motive cause of all the Gods, which moves wholes, and is primarily moved from itself. And through this deity, the prolific power of this Goddess [^RheaJ is firmly established in herself. Producing likewise, and multiplying all things, she is [through this deity] exempt from wholes, and inflexibly exists prior to her progeny. With respect, therefore, to motion here and permanency, the former indeed is the fountain of the life and generative power that proceeds to all things; but the latter,' establishes the whole vivific fountain in itself, but is from thence filled with the prolific rivers of life. Parmenides, therefore, delivering to us these things, and the pro- gression of them, demonstrates fliat t^jat which is moved is generated from that which is in another, but that which stands still, from that which ' In the origmal ^ Ss is omitted.
CHAP. XXXIX. OF PLATO. 421 is in itself. For the first mooad of the paternal triad constitutes the natures posterior to it. And after the Same manner, the highest of the unpolluted triad, and which is intelligible as in this triad, imparts at one and the same time the middle and last monad of the triad. Oh this account, also, motion here is better than permanency. For as a subsist* ence in another is according to cause more ancient than the subsistence of a thing in itself, so likewise that which is moved, is causally more ancient than that which is permanent. For the unpolluted Gods, are in power subordinate to the fathers, and are comprehended in them.
CHAPTER XXXIX.
CHAPTER XXXIX.
The third, therefore, to the Saviour, as they say, and let us direct our attention to the demiurgic monad, unfolding itself into light together with the coordinate Gods it contains. In the first place, then, here also the communion of the one with other things is apparent, and we must no longer consider the one alone by itself, but according to its habitude towards other things. Because, therefore, the demiurgic order produces wholes from itself, and arranges and adorns a corporeal nature, it also generates all the second and ministrant causes of the Gods. For what occasion is there to say that the term other t kings j is a sign of a corporeal condition of being, since formerly the Pythagoreans thought fit to cha* racterize an incorporeal nature by the one^ but indicated to us the nature which is divisible about body, through the term others? In the second place, the number of the conclusions [in this part of the Parmenides] is doubled* For the one is no longer demonstrated to be alone same, or different, as it is to be in itself, and in another, or to be moved, and stand still, but it is demonstrated to be the skme with itself, and different from 482 ON THE THEOLOGY BOOK V.
itself/ and to be different from other things, and the same with other tMngs. But this twice appeared to us before to be entirely adapted to the demiurgic monad, both according to other theologists, and to Socrates in the Cratjlus, who says that the demiurgic name is composed from two words. In the third place, therefore, the multitude of causes is here separated, and all the monads of the Gods present themselves to the view, according to the demiurgic progression. For the demiurgic order is apparent, the prolific power co-ordinate with it, the undefiled monad the cause of exempt providence, and the distributive fountain of wholes; and together with these, as I may say, all the orders about the demiurgus are apparent^ according to which he produces and preserves all things, and being exempt from the things produced, is firmly established in himself, and separates his own kingdom, from the united empire of his father.
How, therefore, and through what particulars do these things become apparent? We reply, that the same with itself (for this Parmenides first demonstrates) represents to us about the nature of the one^ the monadic and paternal peculiarity, according to which the demiurgus also subsists. Hence, likewise, the oiie is said to be the same with itself. For the smother is in the demiurgus according to the transcendency of different causes; but the ^ame, appears to be a sign of his proper, viz. of his paternal, hyparxis. For being one, and the exempt father and demi« nrgus of wholes, he establishes his proper union in himself. And in this One, Parmenides in a remarkable manner shows the uniform, and that which is allied to bound. But the same tmth other things^ is the singular ^ood of prolific power, and of a cause proceeding to, and pervading through all things without impediment. For the demiurgus is present to all things which he produces, and is in all things the same, which he arranges and adorns, pre-establishing in himself the generative essence of wholes. If, therefore, we rightly assert th«e things, bound and infinity subsist in him demiurgically. And the one indeed is in the sameness which is separate from other things, but the other is in the ' After xXXft in the origtnsil it is necetsary to Mipplf the wc^rcU koM rmtrw tavrcp^ hcu ire^ov edcvrou.
CHAP. XXXIX. OF PLATO. 42$ power which generates j^ther things. For every where power is prolific of secondary natures. But the principle which subsists according to bound, is the supplier of an united and- stable hypostasis.
Moreover, i/j€ d^erent from other things j manifests his undefiled ptwritp and his transcendaicy which is exempt from all secondary natures. For. the first^intellect was on this account pure and incorruptible, as Socrates says in the Cratyks, because it is established above codrdination or communion' with all sensible natures. For as some one of the Gods^ says, he does not incline his power to matter, but is ^t once exempt ^om all fabrication. But the demiurgic intellect receiving from thence total power, and a royal dominion, adorns indeed sensibles^ and con^itutes^ the whole of a corporeal nature. Together however, with prolific^ abundance, and the providential attention to secondary natures, he transcends his progeny, and abides in his own accustomed mtinner, as^ Timieus says, through the inflexible guard which subsists with bim^aiid^ the power imparted to him from it, which is uncentaminated' with other participants. Hence,^ throu^ the never-failing supply of good, and' providential energies, and the generation of subordinate natures, he- is the same with them. For he is participated by them, and fills his^ progeny with his own providential care. But through his purity, undefiled power, and inflexible energies, he is separate from wholes, is disjoined fron^ them^ and is imparticipable by other things. And as the first king of intellectuals is allotted his non*ineUnation^ to matter^, througlb the guard which is united to him, and through the undefiled monad r and as the vivific goddess possesses her stable and inflexible power from the second cause of the guardian Gods; thus also the demiurgic- intellect preserves a trai^cendency exempt from other thin^, and a* union separated from multitude, through the third monad of the leaders- cf purity. For the cause of separate providence is a guard coordinate^ with the demiurgus, who hastens to produce ' all things, and to pervade through all things. But the guard which is the supplier of stable power>.
■ Tot xoivooMoy, it is necessary to read xoimviag.
* The wcMod im^m^i» ia omitted in the (uiginsilt but ou|^t doubtless to 6e inseitedi 424 ON THE THEOLOGY BOOK V.
is coordinate with the vivific deity, who is moved to the generation of wholes. And with the intellect tliat is multiplied according to intellec- tual conceptions [i. e. with Saturn,] the guard is coordinate, that imparts an undefiled union of the conversion of all his energies to himself. The monad, therefore, remains, which is arranged as the seventh of these intellectual monads, which is present with, and energizes with all of them, but particularly unfolds itself into light in the demiurgic order, and which Parmenides also producing for us together with the whole demiurgus, defines it in difference^ in the same manner as he does the undefiled cause in the demiurgus. He says however, that this difference separates the demiurgic monad itself from itself. For we have before observed that this order is the supplier of separation to all the Gods. As therefore, the demiurgus is the same with, himself, through the pater- nal union, after the same manner he is separated from himself and his father through this difference. Whence therefore, does he derive this power? From being in himself, says Parmenides, and in another. For these were indeed unitedly in the first father, but separately in the third* Separation therefore, preeidsted there according to cause; but in the demiurgus it shines forth, and unfolds the power of itself.
That the cause however of division, is in a certain respect in the first father, Parmenides manifest* in the first hypothesis, when he says, " tliat every thing which is in itself is in a certain respect a duad> and is separated from itself.'' There liowever, the duad is occultly; but here it subsists nwre clear!}', where also all intellectual multitude shines forth to the view. For difference is the progeny of the firmly-abiding duad which is there. This therefore separates the demiurgic intellect from the Cods prior to it, and divides the monards in it from each other. For if so far as it is in another, it is united to the intelligible of itself, but so far as it is in itself it is separated from it, because it proceeds according to each order of its own intelligible, — if this be the case, it is necessary that this difference should be the cause to it of separation from its father. All the intellectual monads therefore; have appeared to us to subsist coordinately with each other. And the subsistence indeed, in another is the sign of the fat];^^r. But the subsistence in itself^ is the sign of the CHAP. XXXIX. OF PLATO, 425 first unpolluted monad. Ageixn^ motion is the sign of vivific goodness; but permanency of the inflexible power conjoined with motion. And same^ fiess zmth itself ^ and with another^ is the sign of the demiurgic peculiarity; but the being different from other things^ is the sign of the guard about the demiurgus. And in the last place, the being different from itself^ is the sign of the seventh intellectual monad, which is according to cause indeed, and occultly in the first father, but is allotted its hypostasis more clearly in the demiurgus. Parmenides likewise appears to me, when dividing the signs of fabrication, to have unfolded in the middles themselves, the peculiarities of the undefiled monad, and of the dividing monad, so far as they also are in a certain respect comprehended in the fabrication. For he shows in the first of the conclusions that the one is the same with itself; in the second, that it is different from itself; in the third, that it is different from other things; and in the fourth that it is the same with other things. For he co-arranges indeed, the dividing power with the paternal union; but connects with a transcendency separate from secondary natures, the providential cause of them. For in the Gods, it is necessary that union should exist prior to separation, and and a purity unmingled with secondary natures, prior to a providential inspection of them; through which likewise, being every where, they are no where, being present with all things, they are exempt from all things^ and being all things^ they are not aay of their progeny.
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