Platonism affected Christian theology as it appears in English poetry in a twofold way. It provided a body of intellectual principles which were identified with the persons of the Christian Trinity and it also trained the minds of the poets in conceiving God rather as the object of the mind’s speculative quest than as the dread judge of the sinful soul. Platonism in this form is no longer the body of ethical principles appearing in the Platonic dialogues; but is that metaphysical after-growth of Platonism that has its source in the philosophy of Plotinus. According to this form of speculative mysticism there were three ultimate principles, or hypostases,—The Good, Intellect (υοῦς), and Soul. Owing to the affinity of Platonism for Christian forms of thought, these three hypostases were conceived as the philosophic basis underlying the Christian teaching of the three Persons of the Trinity. Such an interpretation is seen plainly in the work of Henry More and William Drummond; and the speculative attitude of conceiving God and Christ in the light of the hypostases of Plotinus is also discernible in Spenser and Milton. The boldest attempt to identify the three Plotinian principles with the Christian Trinity is made in Henry More’s “Psychozoia,” the first poem of his “Psychodia Platonica.” This poetical treatise reveals the aim of More’s spiritual life as it was formulated on the basis of Platonic philosophy blended with the teaching of the “Theologia Germanica.” The strain of self-abnegation which More learned in “that _Golden little Book_,”[23] as he names the German treatise, may be easily separated from the Platonism, being confined to the last two books of his poem; it may thus be dismissed. In the first book, however, the current of thought is almost purely Platonic. There, under the figure of the marriage rite, the first principle of Plotinus, the Good, is represented as joining his two children—Intellect and Soul—in holy union; and under the poetic device of a veil with several films or tissues, More describes Soul in minute detail. In keeping with the teachings of Platonism More defines each person of the Trinity in the terms used by Plotinus. According to this philosopher the highest reality is The One or The Good which is infinite and above all comprehension, not because it is impossible to measure or count it (since it has no magnitude and no multitude), but simply because it is impossible to conceive its power. (“Enneads,” VI. ix. 6.) In the beatific vision, in which The Good is known in the Soul, it is invisible, hidden in its own rays of light. (“Enneads,” VI. vii. 35.) More thus speaks of God, naming him Hattove: