CHAPTER XV.
Socrates therefore, in the Philebus, affords us such like auxiliaries to the theory of the intelligible triads. It is requisite however, not only to abide in these conceptions, but also to demonstrate the theology of Plato about these triads from other dialogues, and from them to point out one truth adapted to the things themselves. We shall assume therefore, what is written in the Timæus, and shall follow our leader [Syrianus] who has unfolded to us the arcane mysteries of these triads, and conjoin with the end of what has been said the beginning of the following discussion. In the Timæus therefore, Plato investigating what the paradigm of the whole world is, discovers that it is comprehensive of all intelligible animals, that it is all-perfect, that it is the most beautiful of intelligibles, that it is only-begotten, and that it is the intelligible of the demiurgus. He likewise denominates it animal itself, as being the intelligible paradigm of every animal, and of that which is the object of sense. Hence it is necessary that this animal itself, because it is all-perfect, and the most beautiful of intelligibles, should be established in the intelligible orders. For though there is intelligible animal in the demiurgus, yet it is rather intellectual than intelligible, and is not the most beautiful of all intelligibles, but is second to them in beauty and power. For primary beauty is in the intelligible Gods. In the demiurgus also, there are not only four forms of the things contained in the world, but there is all the multitude of forms. For in him the paradigms of individual forms presubsist. But animal itself is totally constitutive of all animals by the intelligible tetrad. The demiurgus likewise is not like animal itself only-begotten among beings, but subsists in conjunction with the vivific cause, together with which he constitutes the second genera of being, mingling them in the crater or bowl, in order to the generation of souls. For of the things of which intelligible animal is effective and at the same time generative, of these the demiurgus is allotted the cause in a divided manner, in conjunction with the crater. Hence, as I have said, animal itself is exempt from the demiurgus, and is, as Timæus every where denominates it, intelligible.
Nevertheless, because forms are first separated in it, and because it is all-perfect, it subsists in the third order of intelligibles. For neither that which is primarily, nor that which is secondarily being,[188] is all-perfect. For the former is beyond all separation; but the latter generates indeed, and is parturient with intelligibles, but is not yet the multitude of beings. If therefore neither of these is multitude, how can either of them be all-perfect multitude? If however all-perfect multitude shines forth in the third triad of intelligibles, as was a little before demonstrated, but animal itself is the first paradigm (for it is comprehensive of all intelligible animals, is an only-begotten paradigm, and is not conjoined with any other principle) it is necessary that animal itself should be established according to this order. For either there will not be an intelligible paradigm, (and in this case, how will sensibles be images of intelligibles? or how will the intelligible Gods be the fathers of the whole of things?) or if there is, it is the third in intelligibles. For the natures which are prior to the triad in intelligibles, are not all-perfect; since they are exempt from the division into multitude. But the natures posterior to it are not only-begotten. For they proceed together with others; the male indeed, with the female, and those that are of a demiurgic together with those that are of a generative characteristic. Nor are they the most beautiful of intelligibles; for beauty is in the intelligible. But animal itself is all-perfect, and at the same time only begotten. The first paradigm of beings therefore, is arranged in the third triad of intelligibles. Moreover, animal itself is eternal, as Timæus himself says. For says he, “the nature of animal is eternal.” And again, in another place he asserts, “that the paradigm is through all eternity being.” If therefore it is eternal, it participates of eternity. And if that which participates is every where secondary to that which is participated, animal itself is secondary to eternity. And if it is through all eternity being, it is filled with the whole power of eternity. If this however be the case, it subsists proximately after eternity. For that which enjoys the whole of causes, is arranged proximately after them.