Philolaus, too, when he says that all things are included in God as in a stronghold, teaches that He is one, and that He is superior to matter. Lysis and Opsimus 713 thus define God: the one says that He is an ineffable number, the other that He is the excess of the greatest number beyond that which comes nearest to it. So that since ten is the greatest number according to the Pythagoreans, being the Tetractys, 714 and containing all the arithmetic and harmonic principles, and the Nine stands next to it, God is a unit—that is, one. For the greatest number exceeds the next least by one. Then there are Plato and Aristotle—not that I am about to go through all that the philosophers have said about God, as if I wished to exhibit a complete summary of their opinions; for I know that, as you excel all men in intelligence and in the power of your rule, in the same proportion do you surpass them all in an accurate acquaintance with all learning, cultivating as you do each several branch with more success than even those who have devoted themselves exclusively to any one. But, inasmuch as it is impossible to demonstrate without the citation of names that we are not alone in confining the notion of God to unity, I have ventured on an enumeration of opinions. Plato, then, says, “To find out the Maker and Father of this universe is difficult; and, when found, it is impossible to declare Him to all,” 715 conceiving of one uncreated and p. 132 eternal God. And if he recognises others as well, such as the sun, moon, and stars, yet he recognises them as created: “gods, offspring of gods, of whom I am the Maker, and the Father of works which are indissoluble apart from my will; but whatever is compounded can be dissolved.” 716 If, therefore, Plato is not an atheist for conceiving of one uncreated God, the Framer of the universe, neither are we atheists who acknowledge and firmly hold that He is God who has framed all things by the Logos, and holds them in being by His Spirit. Aristotle, again, and his followers, recognising the existence of one whom they regard as a sort of compound living creature (ζῶον), speak of God as consisting of soul and body, thinking His body to be the etherial space and the planetary stars and the sphere of the fixed stars, moving in circles; but His soul, the reason which presides over the motion of the body, itself not subject to motion, but becoming the cause of motion to the other. The Stoics also, although by the appellations they employ to suit the changes of matter, which they say is permeated by the Spirit of God, they multiply the Deity in name, yet in reality they consider God to be one. 717 For, if God is an artistic fire advancing methodically to the production of the several things in the world, embracing in Himself all the seminal principles by which each thing is produced in accordance with fate, and if His Spirit pervades the whole world, then God is one according to them, being named Zeus in respect of the fervid part (τὄ ζέον) of matter, and Hera in respect of the air (ὁ ἀήρ), and called by other names in respect of that particular part of matter which He pervades.
Common text has ὂψει; we follow the text of Otto. [Gesner notes this corruption, and conjectures that it should be the name of some philosopher.]131:714
One, two, three, and four together forming ten.131:715
Timæus, p. 28, C.132:716
Timæus, p. 41, A.132:717
[We must not wonder at the scant praise accorded by the Apologists to the truths embedded everywhere in Plato and other heathen writers. They felt intensely, that “the world, by wisdom, knew not God; and that it was their own mission to lead men to the only source of true philosophy.]