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COMMENTARIES OF PROCLUS 


ON THE 
TIMAZUS OF PLATO, 
IN FIVE BOOKS 5 


CONTAINING A TREASURY OF 


| 5001 
PYTHAGORIC AND PLATONIC PHYSIOLOGY. 
TRANSLATED FROM THE GREEK, 
BY THOMAS TAYLOR. 
Epos wpos ptAogopous ἐστι φιλια" προς μεντοι σοζιστας, ἡ γραμματιστας, ἢ Υϑιονῆο yeros εἐτέρον 
ανθρωπὼων κακοδαιμονων, οντε νυν core φιλια, μητε νστερον wore γένοιτο. . 
Apollonius Ty aneus. 
TWO VOLUMES. 
se VOL. i. ες 
London: 

PRINTED FOR AND SOLD BY THE AUTHOR, NO. 9, MANOR PLACE, 5 fhe 


WALWORTH, SURREY, 
BY A. J. VALPY, RED LION COURT, FLEET STREET. 


Sn NB mes 


1820. 


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Reproduced by 
DUOPAGE PROCESS 
inthe 

U.S. of America 


Micro Photo Division 
Bell & Howell Company 
Cleveland 12, Ohio 


INTRODUCTION. 


OF that golden chain of philosophers, who, having themselves happily pene- 
trated, luminously unfolded to others the profundities of the philosophy of Plato, 


Proclus ts indisputably the largest and most refulgent link. Born with a genius 


transcendently ereat, and accompanied throuch life with a fortune sincularl 
δ δ tad 


good, he exhibited in his own person a union of the rarest kind, in which power 
concurred with will, the benetit resulting from genuine philosophy with the ability 
of imparting it, and in which Wisdom was inseparable from Prosperity. The eulo- 
gium therefore of Ammonius Hermeas, “ that Proclus possessed the power of un- 
folding the opinions of the ancients, and a scientific judgment of the nature of 
things,in the highest perfection posstale tohumanity,”' will be immediately assented 
to by every one, who is an adept in the writings of this incomparable man. 

I rejoice therefore, in the opportunity which is now afforded me of presenting 
to the English reader a translation of one of the greatest productions of this Cory- 
phean philosopher ; though unfortunately like most of his other works, it has been 
transmitted to us in a mutilated state. For these Commentaries scarcely explain 
a third part of the Timeus ; and from a passage in Olympiodorus On the Meteors 
of Anstotle,” there is every reason to believe that Proclus left nu part of the 


* Fa δὲ τι και ἡμεῖς δυνηθειημεν εισένεγκειν περι τὴν τὸν βιβλίον σαφηνειαν, απονημονένσαντες των 
εζηγησεων row θειον ἡμων διδάσκαλον LpoxXov τον πλατωνίκον διαδοχον, Tov εἰς axpoy τῆς αγθρωπινηε φυσεωε 
τὴν τε εξηγητικὴν τῶν δοκουντῶν τοῖς παλαιοις δνναμιν, καὶ τὴν ἐπιστημονίκην rns φυσεως τῶν Ὄντων κρισιν 
ἀσκησαντος, πολλὴν av τῷ λογιῳ Dew χαριν ομολογησαιμεν- Ammon, de luterpret. p. 1. 

For important particularsrespecting this extraordinary man, see my translation of his Commentary en 
the first book of Euclid. He was born about the year 412 of Christ. 

* See this passage in the notes to my translation of the Meteors of Aristotle. 


΄ 


ΠῚ INTRODUCTION. 


Timzus without his masterly elucidations. This is likewise more than probable, 
from what Marinus says in his life of him, ‘that he was a man laborious to a 
miracle ;” for it cannot be supposed that such a man would leave the greater 
part of one of the most important dialogues of Plato unelucidated, and particu- 
Jarly as these Commentaries were written by him (as the same Marinus informs 
us) in the flower of his age, and that he preferred them beyond all his other works." 
Fortunately however, the most important part of this work is preserved ; or that 
part in which the demiurgic, paradigmatic, and final causes of the universe are- 
unfolded ; the corporeal nature of it is represented as fabricated with forms and 
demiurgic sections, and distributed with divine numbers ; and soul is produced 
from the Demiurgus, and is filied with harmonic ratios, and divine and fabriea- 
tive symbols. The whole mandane animal too, is here shown to be connected, ac- 
cording to the united comprehension which subsists in the intelligible world ; and 
the parts which it contains are so disposed as to harmonize with the wiole, both 
such as are corporeal, and such as are vital. For partial souls such as ours, are 
introduced into its spacious receptacle, are placed about the mundane Gods, and 
hecome mundane through the luciform vehicles with which they are connected. 
The progression of the cloments likewise from their first incorporeal subsistence to 
their subterranean termination, and the mature of the heavens and heavenly 
bodies, are beautifully developed. And as the result of the most scientific rea- 
that the fixed 
stars have periodic revolutions on their axes, though the length of their duration is 


2 


soning, it is shown that every planet is surrounded with satellites, 


tous unknown; and that the stars, which at times disappear and again: become 
visible, are the satellites of other fixed stars of amore primary dignity, behind the 
splendors of which they are occasionally concealed.’ These and many other 
Inost interesting particulars, are unfolded in’ these Commentaries, with an accu- 
racy and perspicuity which have seldom been equalled, and have never been ex- 
celled. 


' The late Dr. Charles Burney, on being once asked by me, whether he had ever read these Com- 
mentaries, candidly replied, ‘that they were too much for hin; atthe same time eaclaiming, ‘‘ What a 
giant was Proclus compared to Longinus!” ‘This confession, as the Doctor had never studied the philo- 
sophy of Plato, displayed a degree of good serse, which is seldom to be met with in a grammarian and 
philologist, om such an occasion; aud his cundour is still more remarkable, when it is considered that 
he had been a Reviewer. 

* See p. 270. Vol. 2. in which itis saia, “ that in each of the planetary spheres, a number analogous 
to the choir of the fixed stars, subsists with appropriate circulations.” Sce also p. 2650 and 281, of the 
same volume, in which this is more fully asserted. 

3 See p. 299. Vol. 2. 


INTRODUCTION. v 


When T speak however, of the perspicuity with which these particulars are 
developed, Ido not mean that they are delivered in such a way, as to be obvious 
to every one, or that they may be apprehended as soon as read ς for this pertains 
only to the fungous and frivolous productions of the present day ; but my mean- 
ing is, that they are written with all the clearness, which they are naturally capa- 
ble of admitting, or Which a genuine student of the philosophy! of Plato can desire. 
And this leads me to make some remarks on the iniquitous opinion which, since 
the revival of letters, has been generally entertained of the writtigs of Proclus and 
other philosophers, who are distinguished by the appellation of the latter Plato- 
nists, and to show the cause from which it origmated, 

The opinion to which T allude is this, that Plotinus and his followers, or in 
other words, all the Platonists that existed from his time to the fall of the Roman 
empire, and the destruction of the schools of the philosophers by Justinian, cor- 
rupted the philosophy of Plato, by filling it with jargon and revery, and by 
ascribing dogmas to him, which are not to be found in his writings, and which 
are perfectly absurd. It might naturally be supposed that the authors of this 
calumny were men deeply skilled in the philosophy, the corruptors of which they 
profess to have detected ; and that they had studied the writings of the men whom 
they so grossly defame. This however is very far from being the case. For 
since the philosophy of Plato, as 1 have elsewhere shown, is the offspring of the 
most consummate science, all the dogmas of it being deduced by a series of 
geometrical reasoning, some of them ranking as prior, and others as posterior, 
and the latter depending on the former, like the propositions in’ Eucla, certain 
preparatory disciplines are requisite to the perfect comprehension of these doc- 
trines. Hence a legitimate student of this philosophy must be skilled in mathe- 
matics, have been exercised in all the logical methods, and not be unacquainted 
with physics. [16 must also be an adept in the writings of Aristotle, as pre- 
paratory to the more sublime speculations of Plato. And in addition to all this, he 
must possess those qualifications enumerated by Plato in the 7th book of his Re- 
public; viz. he must have naturally a good memory, learn with facility, be magnifi- 
cent and orderly, and the friend and ally of justice, truth, fortitude, and temperance. 
Since the revival of letters however, this philosophy has not been studied by men, 
who have had the smallest conception that these requisites were indispensably 


1 Itis well said by Petwin, alluding to this philosuphy, ‘that there are certain truths acquired by 
a long exercise of reason, both in particular, and likewise in those subjects that are most general, as 
much, perhaps, out of the reach of the greatest mathematician, as the speculations of Newton are above 
the capacity of some that are now called matbematicians.” 


vi INTRODUCTION. 


necessary, or who have attempted the acquisition of it, in this regular and scienti- 
fic method. Hence, they have presumed to decide on the excellence of works, 
with the true ments of which, as they were thus unqualified, they were wholly 
unacquainted, and to calumniate what they could not understand, They appear 
likewise to have been ignorant, that Plato, conformably to all the other great 
philosophers of antiquity, wrote in such a way as to conceal the sublimest of 
his doctrines from the vulgar, as well knowing, that they would only be profaned by 
them without being understood; the eye of the multitude, as he says, not being 
sufficiently strong to bear the Jight of truth. Hence, as Proclus well observes, ! 
“it is needless to mention, that it is unbecoming to speak of the most divine of 
dogmas before the multitude, Plato himself asserting that all these are ridiculous 
to the many, butin an admirable manner are esteemed by the wise. Thus also, 
the Pythagoreans said, that of discourses some are mystical, but others adapted to 
be delivered openly. With the Peripatetics likewise, some are esoteric, and others 
exoteric; and Parmenides himself, wrete some things co.formable to truth, but 
others to opinion; and Zeno calls some assertions true, but others adapted to 
the necessary purposes of life.” The men therefore, who have defamed the latter 
Platonists, being thus unqualified, and thus ignorant of the mode of writing 
adupted by the great ancients, finding from a superficial perusal of the most 
genuine disciples of Plato many dogmas which were not immediately obvious in his 
writings, and which were to them incomprehensible, confidently asserted that 
these dogmas were spurious, that the authors of them were delirious, and that 
they had completely corrupted and polluted the philosophy of their master. It 
may also be added, as Olympiodorus justly observes, that the writings of Plato 
like those of Homer, are to be considered physically, ethically, theologically, and 
in short, multifariously; and that he who does not thus consider them, will in vain 
attempt to unfold the latent meaning they contain. By the latter Platonists 
however, they have been explored in this way, and he who is capable of availing 
himself of the clucidations of these most benevolent and most sagacious men, will 
find the arduous sublimities of Plato accessible, his mystic narrations conformable 
to scientific deductions, and his apparent obscurity, the veil of conceptions, truly 


* Ore de azxpern ra Oewrara των Soyparwy ἐστιν, εἰς ἀκοὰς φερομέναᾳ τῶν woAwY, οὐδὲν dec λεγειν, 
avrov WAarwios εἰπονῦτον, ws παντα ravra καταγέλαστα μεν ἐστι τοις πολλοῖς, θαυμαστως δὲ alia τοις 


ovgus. ovrw be και οι luda yope (ut τῶν λυγων TOUS μεν εφασκον εἰναι μυστικους, TOUS δε νπαιθριονς, καὶ οἱ 

ex τὸν Tlepexarov, τοὺς μεν ἐσωτερικονς, τους δε εξωτερικους, και avtos Παρμενίδης, τα per xpos αληθειαν 
: E 

eypaye, ta be xpos Solar, καὶ o Zyvwy ke rovs μεν adnfers exader των λόγων, τοὺς δε χρειωξεις. 


Procl. MS. Comment. in Parmenid, 


INTRODUCTION, vik 


luminous and divine. And thus much as to the cause of the prevailing iniqui- 
tous opinion, respecting the writings of the latter Platonists; for the authors of jt, 
I have not been able to discover. But of this I am certain, and posterity will 
confirm the decision, that whoever they were, they were no less ignorant than 
arrogant, no less contemptible than obscure. 

With respect to the following translation, 1 have only to observe, that [have 
endeavoured to the utmost of my ability to unite in it faithfulness with perspicuity, 
and to preserve the manner as well as the matter of the original, Independent 
of the difliculties snseparable from such an undertaking, and which arise from the 
abstruseness of the subjects that are discussed in this work, the original abounds 
with errors, not of a trifling, but of the most important nature; errors, which so 
materially affect the sense, that no one can read these Commentaries, unless he 
corrects them, and yet no one can correct the greater part of them, unless he is 
well acquainted with the philosophy of Plato. Of this the reader may be con- 
vinced by perusing the notes which accompany this translation, in which he will 
find upwards of eleven hundred necessary emendations. I call them necessary, 
because they are not the offspring of conjecture, but such as the sense indubitably 
demands, Of translations too, of this work, I could not avail myself; for ofthe 
whole of it there are none; and a Latin translation of a part of the 3d book. by 
Nicholwus Leonicus Thomeus," is the only aid that has been afforded me in this 
arduous undertaking, From this translation I have been able, as the learned 
reader will perceive, to give many important emendations of the printed original, 
and not unfrequently to add to it, not only particular words, but entire sentences 
that were wanting. 

And now 1 shall conclude with observing, that though like most others who 
have laboured greatly for the good, not merely of their country, but of all man- 
kind, I have only met with ingratitude from the public for those labours ; and that 
though on this account Iam not much indebted, yet I sincerely wish well to my 
native Jand, and to every individual in it. That 1 have neither been influ- 
enced by the expectation of sordid emolument, nor of the honours of the multi- 
tude, in the prosecution of these labours, must be evident from the nature of them, 
to the most careiess observer. The most perfect conviction indeed, that a greater. 
good than the philosophy of Plato and Aristotle was never imparted by divinity 


* This translation forms the last part of the Opuscula of Thomzus, printed at Venice in the year 
1525 ; which work is so scarce, that Fabricius in his account of the Life and Writings of Proclus, 
(Biblioth. Grec. Tom, 8.) says, he never sav it. 

* According to Plato in the 7th Book of his Republic, “that which springs up spontaneously, should 
not be forward to pay any one for its nurture.” 


vill INTRODUCTION. 


to man, and the consequent persuasion, that 1 could not confer a more real bene- 
‘fiton the present age and posterity than by a dissemination of it in my native 
tongue, as they induced me to engage in such a difficult undertaking, have also 
been attended with the purest delight, froma conviction that 1 was acting rightly, 
and therefore ina way pleasing to divinity. Hence in accomplishing this Hercu- 
lean task, I have been satisfied with exploring myself, and imparting to others, 
the treasures of ancient wisdom ; and with endeavouring to deserve the favourable 
regard of that ineffable principle, whose approbation is not only the highest honour 
that either mortals or immortals can obtain, but the most durable and substan- 


tial gain. 


Ιχ 


NAMES OF THE PHILOSOPHERS QUOTED BY PROCLUS 
IN THESE COMMENTARIES. 


Aprastus APHRUDISIENSIS, one of the genuine Peripatetics, according to Simplicius On the 
Categories of Aristotle. 

AGLAOPHEMUS, one who initiated Pythagoras in the mysteries of Orpheus. 

Αὐδιν 5, a Platonic philosopher, who flourished about the time of Galen. 

ALEXANDER APHRODISIENSIS, ἃ Peripatetic philosopher, who flourished under the Empero™ 
Severus. 

Ametivs, a Platonic philosopher, and a disciple of Plotinus. 

AmMonius Saccas, the preceptor of Plotinus. 

ANAXAGORAS, the Clazomenian, flourished about the 70th Olympiad. 

ANTONINUS, a disciple of Ammonius Saccas. 

ArIsToTLF, the disciple of Plato, was born in the first year of the 99th Olympiad. 

Aristot1s, the Rhodian. 

Atticus, a Platonic philosopher, who flourished under Marcus Antoninus. 

Curysiprus, a celebrated Stoic philosopher, died in the 145rd Olympiad. 

Crantor SoOtensis, the first interpreter of Plato, also a fellow disciple with Nenocrates of 
Plato, and an auditor of Polemo. 

Democritvs, the celebrated philosopher of Abdera, flourished about the 80th Olympiad. 

Empenoc.es, the celebrated Pythagorean philosopher, was an auditor when a young man of 
Pythagoras. 

Ericurvs, was born in the 109th Olympiad. 

Evpemus, the Rhodian, a disciple of Aristotle, and to whom Aristotle inscribed his Eudemian 
Ethics. 

EurymMacnves, the Epicurean, 

Ga en, the physician, who was also a Platonist. Ele wrote 200 Volumes, most of which were 
burnt in the temple of Peace, and flourished under the Emperor Adr-an. 

HarpvocratTion, the Platonist, an Argive, and the familiar of Augustus Cesar. 

Hrraciipes Ponticus, a disciple of Plato and Speusippus. 

Heracuitvus Ernesivs, surnamed the obscure, flourished about the 70th. Olympiad. 

Hermes TrismMeGistus. 

Juan, the Theurgist, who flourished under Marcus Antoninus. 

IamBticnus, a Platonic philosopher, surnamed the ditine, flourished under the Emperor Con- 
stantine. 


Tim. Plat. Vou. i. h 


Χ 


Nicomacnes, the Pythagorean, was, according to Fabricius, somewhat posterior to the age of 
Antoninus Pius. 
Numentus, a Pythagoric and Platonic philosopher, flourished prior to Plotinus. 
Oce ius Lucanvs, an auditor of Pythagoras, and one of his most eminent disciples, 
OriGen, (not a father of the Church,) a disciple of Plotinus. 
ParmeENtpES, the Elean, a Pythagoric philosopher, flourished about the 70th Olympiad. 
Puerecybes, the Syrian, the preceptor of Pythagoras. 
Puiroravs, of Tarentum, an eminent Pythagorean philosopher, and ai auditor of Pythagoras. 
Pato, was born in the 4th year of the 88th Olympiad, and died in the 108th Olympiad. 
Protinus, one of the most eminent of the Platonic philosophers, flourished under the [Emperors 
Gordian and Galieuus. 
Piurancn, of Charonea, in Baotia, the preceptor of Trajan, and the celebrated biographer. 
Porruyry, a disciple of Plotinus, aud distinguished by the appellation of the pAilosopher, 
Posivonivus, a Stoic philosopher, flourished under the reign of Julius Cxsar. 
PRAXIPHANES, adisciple of TPheophrastus. 
Procius MaLtores, is mentioned by our Proclus as one of the ancient philosophers, 
Pytnacoras, the father of philosophy, flourished about the Goth Olympiad, 
Severus, a Platonist, but the time in which be flourished is not known, 
Socrates, the celebrated preceptor of Plato, was born in the 4th year of the 77th Olympiad. 
Socrates, the Platonist, was posterior in time to Amelius. 
Soton, the Legislator, fluurished about the 46ch Olympiad. 
Srrato LaAMPSACENUS, an auditor and successor of ‘Mheophirastus. 
Synianus, the preceptor of Proclus, See the notes to this work, 
Tuaces, was bom in the firt year of the 35th Olympiad, and died in the 58th Olympiad. 
Tneoponus, Asin evs, a disciple of Plotinus, and surnamed the great. 
Turornrastus, the celebrated disciple and successor of Aristotle, 
Xexanenes, ἃ Peripatetic philosopher, and the frend of Augustus Cusar. 
Xenocrates, a disciple, and successor of Plato. 
Xexopnanes, the Colophonian, author of the Eleatic method of reasoning, flourshed in 
the Goth Olempiad. For an account of this method, see the additional notes on this work, 
Zeno ELeares was an auditor of Parmenides, and flourished about the 86th Olympiad. 
N. B. The Olympic games were restored by Iphicus, 442 years after their first institution, and about 777 
years before Christ. From this last institution the Greeks began to reckon by Olyimpiads, cach vf which con- 
tained the space of a years. Aud this continued even to the reign of Constantine, 


she eR PRE I ας στον 


ain nite aaa Accs ts 


. 
κι 


AN EXPLANATION OF CERTAIN TERMS USED BY 
PROCLUS IN THIS WORK. 


το ανχγωγιχον. Tur Anacocic. That which elevates the soul from sensibles to intelligibles. 

αλλοιωσις:. ALLIATION. Change in quality. 

axoxaractasi;. APOCATASTASIS. Lestitution to a pristine form, or condition of being. 

τὸ γενεσιουργικον. Tne Grnesiurcic. ‘That which is effective of generation. 

ο δαιμόνιος Δριστοτέλης. THe Damoniacat AristotLe. This philosophez was thus de- 
nominated by the ancients, from his transcendent physiological knowledge; nature being 
proximately governed by demons, or those powers that subsist between Gods and men. 

γένεσις. GENERATION. A flowing condition of being, or a subsistence in becoming to be. 
Hence, ro yryverdas signifies am extension in subsistence, or a tendency to being. 

δημιουργὸς τῶν ode. THe Desmiturcus or Wuores. The maker of the universe is thus 
denominated, because he produces the universe, so far as itis a whole, and likewise all the 
wholes it contains, by his uwn immediate energy, other subordinate powers co-operating with 
him in the production of parts. Llence be produces the universe totally and at once. 

διανοια. Ditanosa. ‘Vhe discursive energy of reason; or it is that power which reasons scienti- 
ficall, deriving the principles of its reasoning from inteliect. 

Sofa. Opinion. Is the last of the gnostic powers of the rational soul; and knows that 
a thing is, but is ignorant of the cause of it, or why it is. For the knowledge of the és, or 
why a thing 1s, belongs to διάνοια, 

τὸ ἐπιθυμητικὸν μέρος τῆ; ψυχης. ‘Tue Epituymetic Part oF THE Sout, or that part of the 
soul which is the principle of all-various desires. But desire is well defined, by the Pythago- 
reans, to be a certain tendency, impulse, and appetite of the soul, in order to be filled with 
something, or to enjoy something present, or to be disposed according to some seusitive energy. 
They add, that there is also a desire of the contraries to these, and this 1s a desire of the evacua- 
tion and absence, and of having no sensible perception of certain things. 

εἰκονιχως. IcCoNICALLY. Δ thing is said to subsist iconically, when it subsists after the manner. 
of an image. 

εἰδολιχως. Ipouicauty. Adumbratively. 

εἐνδιαστικω;. ENTHEASTICALLY. In adivinely-inspired manner. 

ἐνιαιω;. Unicanry. In away conformable to the nature of (he one. 

ro ἐτερηχιγήτον. THE ALTER-MOTIVR. ‘That which is moved by another thing, and not by. 
itself, 

ὄυμος. ANGER. An appetite of the soul directed to the avengement of incidental molestations.. 

doy. Reasons. Productive principles or powers; aud they also signify forms. 

μορῷη. Morerne. Pertains to the colour, figure, and magnitude of superficies.. 


ΧΗ 
πολυδυναμος. MULTIPOTENT. Possessing much power, 
vorpa επιβολη. INTELLECTUAL Prosecrion. The immediate energy of intellect is thus 
denominated, because it is an intujtive perception, or an immediate darting forth, as it were, to 


its proper object, the intelligible. 
νους. Interteer. In the human soul is the summit of dianoia, and is that power by the hght 


proceeding from which, we perceive the truth of axioms. But in divine natures itis a self-- 


subsistent, impartible, eternal essence, perceiving all things at once. 

chorrs, Wuobrness. A whole which has a perpetual subsistence, and which comprehends in 
itself all the multitude of which it 15 the cause. 

πλήρωμα. PLENITUDE, OR Compreteness. Is a whole which gives completion to the 
universe. : 

τὸ vonroy, % wees, ᾿ ψυχικὸν αἀλατο;. THE [yTrLLIGIBLE, oR INTELLECTUAL, OR Psycuicar 
Breaptu; i.e. the extent of the progression of the istelligible, of intellect and of soul, 
and of each of these according to its own order, and not according to a progression into an in- 
ferior order. 

τὸ cuvgercy. Tur Composite. L have used the word composite instead of compounded, because 
the latter rather denotes the mingling, than the contiguous union of one thing with another, 
which the former through its derivation from the Latin word compositus, solely denotes. 

τελεστικη τέχνη. ΤῊΣ Trvestic Ant. Is the art pertaiming to mystic operations. 

φιλυπολεμικός. Puitorotemic. An epithet of Minerva, signifying that she 1s a dover of war ; 
just as she is also called philosophic, as being a lover of wisdom, 

νπαρξις- ΠΥΡΑΆΧΙΒ. The first principle, or :.undation, a3 it were, of the essence of a thing. 


Hence also, it is the summit of essence. 


] 
i 
| 
1 


PROCLUS 


THE TIM/EUS OF PLATO. 


BOOK I. 


THAT the desizn of the Platonic Timeus embraces the whole of physiology, 
and that it pertains to the theory of the universe, discussing this trom the be- 
ginning to the end, appears to me to be clearly evident to. those who are not 
entirely illiterate, For this very treatise of the Pythagoric Timawus Concerning 
Nature, is written after the Pythagoric manner; and Plato being thence impelled, 
applied himself to write the Timwus, according to Sillographus." On this account 
we have pretixed the treatise of Timaus to these Commentaries, in order that we 
may know what the Timeus of Plato says that is the same with what is asserted 
in the treatise of Tinzeus (the Loecrian], what it adds, and in what it dissents. 
And that we may investizate not in a careless manner the cause of this disagree- 
ment. All this dialogue, likewise, through the whole of itself, has physiology tor 
its scope, surveying the same things in images and in’ paradigms, in wholes and 
in parts. For it is filled with all the most beautifal boundaries * of physiology, 
assuming things simple for the sake of such as are composite, parts for the sake 
of wholes, and images for the sake of paradigms, leaving none of the principal 
causes of nature uninvestigated. 


* Viz. Timon, who was so called from writing scurrilous comic poems. * J. ε. Final intentions. 


Tim. Plat. Vou. 1. ' A 


2 PROCLUS ON TITF [BOOK 1. 


But that the dialogue deservedly embraces a design of this kind, and that Plato 
alone preserving the Pythagoric mode in the theory concerning nature, has pro- 
secuted with great subtilty the proposed doctrine,—ought to be considered by 
those who are more sagacious and acute. Por since, in short, physiology receives 
a threefold division, and one part of it is conversant with matter and material 
causes, but another part also adds the investigation of form, and evinces that this 
is the more principal cause; and again, since a third part demonstrates that these 
have not the relation of causes, but of concauses, and admits that there are other 
causes, Which are properly so called, of things generated by nature, viz. the eflec- 
tive, paradigmatic and final cause ;—this being the case, among the multitude of 
physiologists prior to Plato, that directed their attention to matter, there was ἃ 
diversity of Opinion respecting the subject of things, For Anaxagoras, who 
appears to have seen, while the rest were asleep, that intellect is the first cause 
of generated natures, made no use of intellect in his explaination of things, but 
rather employed certain airs and iethers as the causes of things that are generated, 
as Soerates says in the Phiedo. But of those posterior to) Plato, who were the 
patrons of a sect, not all, but such of them as were more accurate than the rest, 
thought fit to survey physical form in conjunction with matter, referring the prin- 
ciples of bodies to matter and form.  Porif they any where mention the pro- 
ducing cause, as when they say that nature is a principle of motion, they rather 
take away its efficacious and properly effective power (than allow the existence of 
it] by not granting that it contains the reasons [or productive principles} of the 
things effected by it, but admitting that many things are generated casually. 
To which we may add, that they do not acnnowledge that there is a pre-existing 
producing cause of, in short, all physical things, but of those only that are borne 
along in generation. Por of eternal natures they clearly say, that there is no 
effective cause; im asserting whieh they are ignorant that they must either give 
subsistence to the whole of heaven from chance, or evince Chat whats casual is 
Itself productive of itsell. 

Plato however alone, following the Pythagoreans, delivers indeed, as the cons 
causes of natural things, a tiiversal reeipient, and material form, which are sub- 
servient to causes properly so called, ino the generation of things. Bat prior to 
these, he investigates principal causes, viz. the producing cause, the paradigm, 
and the final cause. ‘Through these also, he places a demiurgic intellect over 


Viz. Anstotle, and his followers, 


ποοκ 1. TIMZEUS OF PLATO. 3 


the universe, and an intelligible cause in which the universe primarily subsists, 
and the good, which is established prior to the producing cause, in the order of 
the desirable. Tor since that which is moved by another thing, is suspended 
from the power of that which moves, as it is evidently not adapted either to pro- 
duce, or perfect, or save itself, in all these it is in want of a producing cause, and 
ix conducted by it. Tt is 1+ therefore, that the concauses of natural things, 
should be suspended from true causes, from which they are produced, with a 
view to which they were fabricated by the father of all things, and for 
the sake of which they were generated. Justly, therefore, are all these delivered, 
and investigated with accuracy by Plato; and the remaining two, form and the 
subject-matter, suspended from these. For this world is not the same with the 
intellizible or intellectual worlds, which, according to some, subsist in pure forms ; 
but one thing in it has the relation of reason and form, and another, of a subject. 
But that Plato very properly delivers all these causes of the fabrication of the 
world, viz. the good, the intelligible paradigm, the maker, form, and the subject 
nature, is evident from the following considerations. Vor if he had spoken con- 
cerning the intelligible Gods, he would have evinced that the good alone is the 
cause of these ; for the intelligible number is from this cause. But if concerning 
the intellectual Gods, he would have shown that he good and the intellizible are 
the causes‘ of these. For the intellectual multitude proceeds from the intelligible 
unities, and the one fountain of beings. And if he had spoken concerning the 
supermundane Gods, he would have produced them from the intellectual and 
total fabrication, from the intelligible Gods, and from the cause of all things, 
For this cause gives subsistence to all things of which secondary natures are 
generative, but ina primary, ineflable, and inconceivable manner. But since he 
discusses mundaie affairs and the whole world, he gives to it matter and form, 
descending into it from the supermundane Gods, suspends it from the total * 
fabrication, assimilates it to intelligible animal, and demonstrates it to be a God 
by the participation of the good; and thus he renders the whole world an inte!- 
lectual, animated God, This, therefore, and such as this, is, as we have said, the 
scope of the Timienus, 

This however being the case, the order of the universe is appropriately indi- 
cated in the beginning of the dialogue, through images; but in the middle of it, 


* Tustead of ἀντι τουτων in this place, it is necessary to read αἰτίας rourwy. 


> For wAns bere, it is necessary to read ολην.- 


4 PROCLUS ON THE [nook & 


the whole fabrication of the world. is delivered ; and in the end, partial natures, 
and the extremities of fabrication, are woven together with wholes. For the 
resumption of the discourse about a polity, and the narration respecting the 
Atlantic island, unfold through images the theory of the world, For if we direct 
our attention to the union and multitude of mundane natures, we must say that 
the polity which Socrates summarily discusses, is an image of their union, esta- 
Hlishing as its end the communion which pervades through all things; but that the 
war ofthe Atlantics with the Athenians, whieh Critias narrates, is an image of 
the division of mundane natures, and especially of the opposition according to 
the two co-ordinations of thirgs. Bat if we divide the universe into the celestial 
and sublunary regions, we Ν᾽ say that the [Socratic] polity, ts assimilated to 
the celestial order ; for Socrates savs, that the paradigms of it is established in the 
heavens; but the warof the Athintics, to eeneration, which subsists through con- 
trariety and mutation. “Phese things therefore, for the reasons we lave mentioned, 
precede the whole of physiology. 

Butatter this, the demiursie, paradigmatic and final causes of the universe are 
unfolded, in consequence of the pre existence of whieh, the universe is fabricated 
both according to the whole and the parts of it. Por the corporeal nature of it iN 
fashioned with forms, and divided by divine numbers; soul also ts produced from 
the Demiurgus, and is filled with harmonic reasons, and divine and demiurgic 
syinbols ; and the whole animal is woven together conformably to the united 
comprehension of it inthe intelfeible world. “Phe parts likewise of at, are ar- 
ranged ina becoming manner in the whole, both such as are corporeal and such 
as are vital For partial souls being introduced into. the world, are arranged 
about their leading Gods, and through their vehicles become mundane, toitating 
their presiding deities, Mortal animals likewise, are fabricated and vivitied by 
the eclestial Gods: where also mau is surveyed, and the mode of his subsistence, 
and throuh what causes he was constituted, Man indecd ts considered prior to 
other things, cither because the theory respecting him pertains to us who make 
him the subject of discussion, and are ourselves men; or because man is ἃ micro- 
cosin, and all sueh things subsist in him partially, its the world contains divinely 
and totally. For there isan intellect ino us which is in energy, and a rational 


non! procoeding from the same® father, and Che sane Vivifie Goddess, as the soul 


' Vor arribeaes here, itis obviously requisite to re ad αὐ τιῆε σέων, 


Vor αὐτὴν rarpos here, 1 ᾿ν neeessary to read aurov marpos, 


nook 1.) TIMAEUS OF PLATO. 5 


of the universe ; also an etherial vehicle analogous to the heavens, and a terres- 
trial boay derived from the four elements, and with which likewise it- is co-ordt- 
nate. Tf therefore, it is necessary that the universe should) be surveved multifa- 
viously, in the intelligible, and in the sensible world, paradigmatically, iconically, 
totally and partially, it will be well, if the nature of man is perfectly discussed 
in the theory of the universe, 

You may also say that conformably to the Pythazoric custom, it is necessary 
to connect the discussion of that which surveys with that which is surveyed. For 
since we are informed what the world is, it is requisite T think to add also, whiat 
that is which considers these things, and makes them the subject of rational anim- 
adversion. But that Plato directs his attention likewise to this, is evident froin 
what he says near the end of the dialogue, that it is necessary that the intellect of 
him who intends to obtain a happy life, should be assimilated to the object of his 
intelleetion. For the universe is always happy; and our soul will likewise be 
happy, When itis assimilated to the universes for thus it will be led) back to its 
cause, Foras the sensible man is to the universe, so is) the intelligible man_ to 
animal itself, But there secondary natures always adhere to such as are first, and 
parts subsist in unproceeding union with their wholes, and are established in them. 
Hence, when the sensible man is assimilated to the universe, he also imitates: his 
paradigm after an appropriate manner, becoming a world through similitude to 
the world, and happy through resemblance to that blessed) god [the universe. } 
The ends also of fabrication are subtilely elaborated by Plato, according to genus 
and species, and also what pertains to meteors, together with productions in the 
earth, and in animals. such things as are preternataral, and such as are accord- 
ing tonature; in which part of the Timawus, likewise, the principles of medicine 
are unfelded. For the physiologist ends αἱ these; since he is a surveyor of 
nature. Fora subsistence aceordiig to nature, exists together with nature; but 
the preternatural is a departure trom nature, It is the business, therefore, of the 
physiologist to understand in how many modes this aberration subsists, and how 
it becomes terminated in moderation and a natural condition. But itis the pro- 
vince of the medical art to unfold) such particulars as are consequent to these. 
Aud in these things especially, Plato has something in common with other 
physiologists, For they were conversant with the most material, and the ultimate 
works of nature, neglecting the whole heaven, aud the orders of the mundane 
Gods, in consequence of directing their attention to matter; but they bade 
farewell to forms and primary causes. 


6 PROCLUS ON THE (Book 1, 


It also appears to me that the demoniacal Aristotle, emulating as much as 
possible the doctrine of Plato, thus arranges the whole of his discussion concern- 
ing nature, perceiving that the things which are common to every thing that has 
a natural subsistence are, form and a subject, that from whence the principle of 
motion is derived, motion, time, and place; al! which are delivered by Plato in 
this dialogue, viz. interval, and time which is the image of eternity, and is con- 
subsistent with the universe; the various species of motion; and the concauscs of 
things which have a natural subsistence. But with respect to the things peculiar 
to substances according to an essential division, of these Aristotle discusses in 
the first place such as pertain to the heavens, ina way conformably to Plato; 50 
far as he calls the heaven unbegotten, and a fifth essence. Lor what diflerence is 
there between calling it a fifth clement, or a fifth world, and ἃ fifth figure, as 
Plato denominates it?) But in the seeond place, he discusses such things as are 
commoy to every thing that has a generated: subsistence, And) with respect to 
things of this hind, Plato deserves to be admired, for having surveyed with much 
accuracy the essence and powers of them, and for having rightly preserved their 
harmony and cgntrarieties. And of these, such indeed as pertain to meteors, 
Plato has delivered the principles, but Aristotle has extended the doctrine 
respecting them beyond what is fit. But such as pertain to the theory of aumals, 
are distinguished by Plato according te all final causes and concauses, but by 
Aristotle are scarcely, and bat in few Instances, surveyed according to form. 
For his discussion for the most part stops at matter; and making bis exposition 
of things that have ao natural subsistence from this, he shows to us that 
he deserts the doctrine of lis preceptor, gand thus much concerning these par- 
ticulars. 

In the next place it is requisite to speak of the form and character of the dia- 
logue, and to show what they are. It is universally acknowledged, then, that 
Plato receiving the treatise of the Pythagoric Timiwus, which was composed by 
him after the Pythagoric manner, began to write his Timwus. Again, it is - also 
acknowledged by those who are in the smallest degree conversant with the writ- 
ings of Plato, that his manner is Socratic, philanthropic, and demonstrative. 10, 
therefore, he has any where mingled the Pythagoric and Socratic peculiarity, he 
appears to have done this in the present dialogue. For there are in it from the 
Pythayorie custom, elevation of conception, the intellectual, the divinely inspired, 
the suspending every thing from intetligibles, the bounding wholes in numbers, the 
indicating things mystically and symbolically, the anagogic, the transcending 


nooK 1. TIMAUS OF PLATO. 7 


partial conceptions, and the enunciative or unfolding into light. But from the 
Socratic philanthropy, the sociable, the mild, the demonstrative, the contemplat- 
ing beings through images, the ethical, and every thing of this kind. Hence it is 
a venerable dialogue ; forms its conceptions supernally from the first principles ; 
and mingles the demonstrative with the enunciative. It also prepares us to under- 
stand physies, not only physically, but likewise theologically. For Nature herself 
who is the leader of the universe, being suspended from, and inspired by the 
Gods, governs the corporeal-formed essence. And she neither ranks as a God- 
dess, nor is without a divine peculiarity, but is illuminated by the truly-existing 
Gods. 

If, likewise, it be requisite that discourses should be assimilated to the things 
of which they are the interpreters, as Timeus himself says, it will be fit that this 
dialogue also should have the physical, and should also have the theological ς 
imitating nature, which is the object of its contemplation, Fartier still, acvording 
to the Pythagoric doctrine, things receive a threefold division into intelligibles, ἢ 
things physical, and such as are the media between these, and which are usually 
called mathematical, But all things may be appropriately surveyed in all. For/ 
such things as are media, and such as are last! presubsist in intelligibles after a 
primordial manner, and both these subsist in the mathematical cenera ; first natures 
indeed iconically, but such as rank as the third, peradigmatically, In physical 
entities, also, there are images of the essences prior to them. This, therefore, being 
the case, Timieus, when he constitute? the soul, very properly indicates its powers, 
its productive principles, and its elements through mathematical names. But 
Plato defines its peculiarities by geomc.tical figures, and leaves the causes of all 
these primordially pre-existing in the intelligible and demiurgic intellect. And 
thus much concerning these things ; since when we descend to particulars, we 
shall be able to know more perfectly the manner of the dialogue. But the hypo- 
thesis of it ix as follows : 

Socrates having come to the Pirwus for the sake of the Bendidian festival and 
solemn procession, discoursed there concerning a polity with Polemarchus, the 
son of Cephalus, Glanco and Adimantus, and likewise Thrasymachus the sophist. 
But on the day after this, he narrates the conference in the Pirwus, as it is laid 
down in the Republic, in the city, to Timaus, Hermocrates and Criteas, and to 
another fourth anonymous person. Having, however, made this narration, he calls 
upon the other associates, to feast him in return on the day after this, with the 
banquet of discourse. The auditors therefore and speakers assembled together 


Ἷ 


f 


8 PROCLUS ON THE [Rook 1. 


on this day, which was the third from the conference in the Pireus. For in the 
Republic it is said, “* T went down yesterday to the Pirwus 37 but in this dialogue, 
“ Of those who were received by me yesterday at a banquet of discourse, but who 
ought now in their turn to repay me with a similar repast.” Not all of them how- 
ever, Were present at this audition, but the fourth was wanting through indispost- 
tion, What, therefore, you will say, are these three auditors of a discussion about 
the whole world? Treply, that itis fit the father of the discussion should be con- 
sidered as analogous to [the Demiurgus, or] the father of works. For the fabrica- 
tion of the world in words, is the image of the fabrication of it according to intel- 
lect. Bat the triad of those that receive the discussion of Timieus, is analozous 
to the demiurgic triad which receives the one and total motion of the father; of 
which triad Socrates is the summit, through an alliance of life immediately con- 
Jolming himself to Tinieus, just as the first of the paradigmatic triad is united to 
the fatter, who is prior to the tuiad, These things, however, if the Gods please, 
we shall render more manifest through what follows. As we have therefore 
spoken concerning the scope and management of the dialogue, have shown low 
admirable the character of itis, and what is the whole of the hypothesis, and have 
indicated the adaptation of the persons to the present discussion, twill be proper 
that, betaking ourselves to the words of απ, we should investigate every par- 
Hieular to the utinost of our power, 

Since, however, the word nature, being diflerently understood by different: per- 
sons, disturbs those who love to contemplate the conceptions of Plato, let us in 
the first place show what it appeared to him: to he, and what his opinion was of 
Its essence. For the hnowledge of what nature is, whence it proceeds, and how 
far itextends to productions, will be adapted) τὸ the dialogue, which bas for its 
object the physical theory. For of the ancients, some indeed, as Antipho, called 
iatter nature; but others form, as Aristotle, in many places. Others again called 
the whole of things nature, as some prior to Plato, of whom he speaks ino the 
Laws. Others’ denominated nature things which subsist by nature. But others 
gave the appellation of nature to physical powers, such as gravity and levity, 
rarity and density, as some of the Peripatetics, and still more ancient: pliysiolo- 
vists. Others called things which have a natural subsistence the art of God 5 
others soul; and others something else of this kind. Plato, however, does not 


think fit to give the appellation of nature primarily, either to matter, or material 


' For ore δὴ here, it is necessary to read οἱ dy, 


ROOK 1] TIM-LEUS OF PLATO. 9 


form, or body, or physical powers, but is averse to call it immediately soul. 
Placing, however, the essence of it in the middle of beth, I mean, between soul 
and corporeal powers, the latter being inferior to it, in consequence of being divided 
about bodies, and incapable of being converted to themselves, but nature surpass- 
ing things posterior to if, through containing the reasons or productive principles 
of all of them, and generating and vivifving all things, he has delivered to us the 
most accurate theory concerning it. For, according to common conceptions, 
nature is one thing, and that which subsists according to, and by nature, another, 
For that which is artificial, is something diflerent from art, and the intellectual 
soul is one thing, and nature another. For nature, indeed, verges to bodies, and 
is inseparable from them, But the intellectual soul is separate from bodics, is esta- 
blished in herself, and at one and the same time belongs to herselfand to another. 
She belongs to another, indeed, in consequence of being participated, but to herself, 
through not verging to the participant; just as the father of soul is of himself 
being imparticipable, and, if yon are willing, prior to him the intelligible paradigm 
itself of the whole world. For these follow each other, viz. itse/; of itself; of’ 
itself and of another ; of another ; another. And with respect to the last of these, 
it is evident that it is every thing sensible, in which there is interval and all-various 
division. But of the next to this, (viz. that which is of another,] it is nature 
which is inseparable from bodies, That which immediately precedes this [viz. 
that which is both of itself and of another,] is soul which subsists in herself, and 
imparts by illumination a secondary life to another thing. The next to this [or 
that which is of itself.) is the demiurgie intellect who abides Cas Plato says] in 
himself in his own accustomed manner. And the next to this Cor itself] is the 
intelligible cause of all things, which is the paradigm of the productions of the 
Demiurgus, and which Plato on this account thinks fit to call animal itself. 
Nature, therefore, is the last of the causes which fabricate this corporeal-formed 
and sensible essence. She is also the boundary of the extent of ineorporeal 
essences, and is full of reasons and powers through which she directs and governs 
mundane beings. And she is a Goddess indeed, in consequence of being deified, 
but she has not immediately the subsistence of a deity. For we call divine bodies 
Gods, as being tle statues of Gods. But she governs the whole world by her 
powers, containing the heavens indeed in the summit of herself, but ruling. over 
generation through the heavens; and every where weaving together partial natures 
with wholes. Being however such, she proceeds from the vivific Goddess [Rhea.} 
[For according to the Chaldwan oracle] “ Immense Nature is suspended from the 
Tim. Plat. Vou. I. Bb 


10 PROCLUS ON TIE [Book 1. 


back of the Goddess ;” from whom all life is derived, both that which is intellee- 
tual, and that which is inseparable from the subjects of its government. Hence, 
being suspended from thence, she pervades without impediment through, and 
inspires all things; so that through her, the most inanimate beings participate of 
a certain soul, and such things as are corraptible, remain perpetually in the world, 
being held together by the causes of forms which she contains. For again the 
Oracle says, “ Unwearied Nature rules over the worlds and works, and draws 
downward, that Heaven may run an eternal course,” kc. So that if some one of 
those who assert that there are three demiurgi, is willing to refer them to these 
principles, viz. to the demiurgic intellect, to soul, and to total nature Lor to nature 
considered as a ἡ 016,7 he will speak rightly, through the causes which have 
been already enumerated. But he will speak erroneously, if he supposes that 
there are three other demiurgi of the universe, beyond soul. For the Demiurgus 
of wholes is one, but more partial powers, distribute his whole fabrication into 
parts. We must not therefore admit such an assertion, whether ibe Amelius or 
‘Theodorus (Asinwus} who wishes to make this arrangement; but we must be 
careful to remain in Platonic and Orplic hypotheses. 

Moreover, those who call nature demiurgic art, if indeed they mean the nature 
which abides in the Demiurgus, they do not speak rightly; but their assertion. is 
right, if they mean the nature which proceeds from him, Jor we must conceive 
that artis triple, one kind subsisting in the artist, in unproceeding union ; another, 
proceeding indeed, but being converted to him; and a third being that which has now 
proceeded from the artist, and subsists in another thing. The art therefore, which is 
in the Demiurgus, abides in him, and is himself, according to which the sensible 
world ' is denominated the work of the artificer, and the work of the artificer of 
the fiery world. But the intellectual soul is art indeed, yet art which at the same 
time both abides and proceeds. And nature is art which proceeds alone; on 
which account also it Is said to be the organ of the Gods, not destitute of life, nor 
alone alter-motive, but having in a certain respeet the selfmotive, through the 
ability of energizing from itself, Por the organs of the Gods are essentialized in 
eflicacious reasons, are vital, and concur with the energies of the Gods. 

As we have therefore shown what nature is according to Plato, that it is an 
incorporeal essence, inseparable from bodies, containing the reasons or productive 
principles of them, and incapable of perceiving itself, and as it is evident from 


* It appears to me, that the words roy αἰσθητὸν κόσμον, are wanting bere in the origival. 


BOOK 1 TIMA:US OF PLATO. ii 


these things that the dialogue is physical, which teaches us conceraing the whole 
mundane fabrication,—it remains that we should connect what is consequent with 
what has been said. For since the whole of philosophy is divided into the theory 
concerning intelligible and mundane natures, and this very properly, because 
there is also a twofold world, the intelligible and the sensible, as Plato himself 
says in the course of the dialogue,—this being the case, the Parmenides compre- 
hends the discussion of intellizgibles, but the Timaus that of mundane natures. 
For the former delivers to us all the divine orders, but the latter all the progres- 
sions of mundane essences. Bat neither does the former entirely omit the theory 
of the natures contained in the universe, nor the latter the theory of intelligibles ; 
because sensibles are in intelligibles paradigmatically, and intelligibles in sensibles 
iconically. But the one is exuberant about that which is physical, and the other 
about that which is theological, ina manner appropriate to the men from whom 
the dialogues are denominated: to Timeus, for he wrote a treatise of this kind 
about the universe; and to Parmenides, for he wrote about truly-existing beings. 
The divine Iamblichus, therefore, says rightly, that the whole theory of Plato is 
comprehended in these two dialogues, the Timieus and Parmenides. For every 
thing pertaining to mundane and supermundane natures, obtains its most excellent 
end in these, and no order of beings is left uninvestigated. To those also who do 
not carelessly inspect these dialogues, the similitude of discussion in the Timeus 
to that in the Parmenides, will be apparent. For as Timius refers the cause of 
every thing in the world to the first Demiurgus, so Parmenides suspends the pro- 
gression of all beings from the one. And this is effected by the former, so far as 
all things participate of the demiurgic providence; but by the latter, so far as 
beings participate of a uniform hyparxis, [or of an hyparxis which has the form of 
the one.) Farther still, as Timus, prior to physiology, extends through images 
the theory of mundane natures, so Parmenides excites the investigation of imma- 
terial forms, prior to theology. For it is requisite after having been exercised in 
discussions about the best polity, to be !ed to the knowledge of the universe; and 
after having contended with strenuous doubts about forms, to be sent to the mystic 
theory of the unities (of beings.)  Tlaving however, said thus much, it is now time 


to consider the words of Plato, and investigate their meaning to the utmost of our 


ability. 
“TI see] One, two, three, but where, fricnd Timieus,’ is the fourth 


* In all the editions of the Timzus, ἡμῖν follows after gure Τίμαιε, but is wanting in these Commen- 
taries of Proclus. 


12 PROCLUS ON THE- {nook τ. 


person of those who having been received by me yesterday at a banquet 
of discussion, ought now to repay me with a similar repast δ᾽ 


Plato here, together with the grace and beauty of the words, raises and exalts 
the whole period. Praxiphanes however, the disciple of Theophrastus, blames 
Plato, first because he makes an enumeration of one, two, three, ina thing which 
is Manifest to sense and known to Socrates. For what occasion had Socrates to 
numerate, in order that he might know the multitude of those that assembled to 
this conference? In the second place he blames him, because he makes a change 
in using the word foxrth, and in su doing, does not accord with what had been 
sald before. For the word four, is consequent to one, two, three; but to the 

Jourth, the frst, second, and third are consequent. These, therefore, are the objec- 
tions of Praxiphanes. The philosopher Porphyry however directly replies to 
him, and in answer to his second objection observes, that this is the Grecian 
custom, for the purpose of producing beauty in the diction, Homer! therefore 


has said many things of this kind: 


Full of the brass descending from above, 
Through six bull hides the furious weapon drove, 
Till in the secenté it fix’d. 


And in ἃ similar manner in many other places. Here also the mutation has a 
cause. For to numerate the persons that were present, was to point them out. 
For to say one, two, three, is indicative; but he signifies the person that was 
absent (since it Was Impossible to point him out) through the fourth. For we use 
the term the fourth, of one that is absent. But to the former objection Porphyry 
replies, thataif as imany had been present as was requisite, it would have been 
superfluous to nunerate them, but one of them being absent, of whos? name we 
are ignorant, the enumeration of those that are present contains a representation 
of the one that is wanting, as desiring that which rema‘nas, and as being in want 
of a part of the whole number, Plato therefore indicating this, represents Socrates 
“enumerating the persons that were present, and requiring him who was wanting, 
For it he had known him, and had been able to manifest him by name, he would 
perhaps have said, J see Critias, and Timeus, and Hlermocrates, but that man I 
do not see. Since however, he who was absent was a stranger, and unknown to 


ε Vil. 247: 


ποῦκ 1 TIM.EUS OF PLATO. 13 


him, he only knew through number that he was wanting, and manifests to us 
that so many were present. All these observations, therefore, are elegant, and 
such others of the like kind as may be devised by some in subserviency to the 
theory of the words before us. But it is necessary to remember that the dialogue 
is Pythagorean, and that it is requisite interpretations should be made in a way 
adapted to the philosophers of that sect. 

Such ethical Pythagoric dogmas therefore, as the following, may be denved 
from the present text: Those men established friendship and a concordant life, as 
the scope of all their philosophy. Hence Socrates prior to every thing else 
adduces this, by giving Timeus the appellation of friend. In the second place, 
they thought that the compacts which they made with each other, should be 
stably preserved by them; and for the fulfillment of these, Socrates desires the 
presence of the fourth person. In the third place, they embraced communion in 
the invention of dogmas, and the writings of one, were common to all of them. 
This also Socrates establishes, calling on them to become both guests and hosts, 
those that fill, and those that are filled, those that teach, and those that learn, 
Others, therefore, have written arts concerning disciplines through which they 
think they shall improve the manners of those that are instructed by them; but 
Plato delineates the forms of appropriate manners, through the imitation of the 
most eveellent men, which have much greater efficacy than those which are de- 
posited in mere rules alone. For imitation disposes the lives of the auditors, 
conformably to its own peculiarity. Hence, through these things it is evident 
what that is about which the philosopher is especially abundant, that it is about 
the hearing of discussions, and what he conceived to be a true feast; that it is not 
such as the multitude fancy it to be; for this is of an animal and brutal nature ; 
but that which banquets in us the [true] man. Hence too, there is much in Plato 
about the feast of discourse. ‘These therefore, and such particulars as these, are 
ethical. 

But the physical Pythagorie dogmas are as follow: They said that every phy- 
sical production was held together by numbers, and that all the fabrications of 
nature subsisted conformably to numbers. These numbers however are partici- 
pated, just as all mundane forms are participable. Very properly, therefore, does 
the dialogue at its commencement proceed through numbers, and use numbers 
as things numbered, and not those very things themselves of which they partici- 
pate. For the monad, duad, and triad are one thing, and one, two, three, 
another. For the former are simple, and each of these subsists itself by itself; 


14 PROCLUS ON THE [Βοοκ |. 


but the latter participate of the former. Aristotle therefore, is not right in assert- 
ing, that these men considered numbers as subsisting in sensibles, For how 
could this be admitted by those who celebrate number as the father of Gods and 
men, and the tetractys, as the fountain of ever-flowing nature? But since the dia- 
logue iy physical, it makes ity commencement from participated numbers, such as 
are ΑἸ γα {πὰ} αὐτὸ physical PBarther stl, these men venerated physical 
communion, both that whieh isin generation, wecording to whieh all Chines are 
rendered effable and commensurate with each other, and that whichis in celestial 
natures. For these impart to each other their proper powers, Rightly therefore, 
and in away acapted to the thing proposed, does Socrates think fit, that the same 
persons should become both hosts and guests. 

From these things also, you may survey such theological conceptions as the 
following: These men generated all things through the first numbers, and which 
also rank as rulers and leaders; and from three Gods, gave subsistence to all 
mundane natures, Of these three, the monad, duad and triad, are indicative; so 
that it is requisite to begin from these, and that be why surveys nature inwardly 
should look to these, Farther still, the concauses of mataral Chings were also 
contemplated) by other philosophers, as by Anaxagoras and Zeno; bat the final, 
the paradigmatic, and the producing ' cause, were peculiarly investigated by Plato, 
These causes therefore are manifested through the above numbers, Phe final, 
indeed, through the monad ; for it presides over numbers in the order of the good. 
But the paradigmatic through the duad; for the difference of beings separates the 
primary causes of wholes. And besides this, the duad is the principle of the 
tetractys of intelligible paradigms. But the producing cause is signified through 
the triad. For intellect is adapted to the triad, since itis the third from being 
through life as the medium, or from the father through power, or from the intelli- 
gible through intelligence. Por as the monad is to the duad, so is being to life, 
father to power, and the intelligible to intelligence. Βα ἀν the duad is to the 
triad, so is life, and also power and intelligence, to intellect. Again, all divine 
natures are 'nall, and are united to each other, so that all of them are in one, and 
each is in all, and they are connected together through divine friendship, The 
sphere also which is there, comprehends the one union of Gods. Hence Socrates 
who looks to divinity, very properly begins from) communion and concord, and 
likewise calls the other persons of the dialogue to this. Moreover, the words 


* Por warpoaow here, it is necessary to read ποιητίκον. 


BOOK 1.] TIM-EUS OF PLATO. 15 


Jeasting and banguet, are words adapted to the Gods, and especially to the mun- 
dane Gods. For they proceed together with the liberated Gods to the banquet 
and delicate food, as Socrates says in the Phadrus: and the feasting on the nati- 
- vity of Venus, was in conjunction with the great Jupiter. These things therefore, 
Socrates thinks should subsist analogously with them, in their mutual participa- 
tions of divine conceptions, And itis not at all wonderful that Timaus should 
feast others, and be feasted by them. Farther still, communications and partici- 
pations of powers are celebrated by theologists, divine natures filling and being 
filled by each other, For thus we hear from poets inspired by Phabus, that the 
Gods communicate with each other in intellectual or providential energies in the 
works which they effect in the universe. 


In golden cups the Gods each other pledge, 
And while they drink their eyes are fix’d on Troy. * 


They also know and intellectually perceive each other. 
For Gods are to each other not unknown. * 


But the intelligible according to the Chaldzan oracle is nutriment to that which 
is intellective. From all which it is evident, that a reciprocation of banqueting, 
subsists primarily in the Gods. And of men, those that are more wise, imitating 
in this respect the Gods, impart to each other in unenvying abundance, their own 
proper intellectual conceptions. 

“Tim. A certain infirmity has befallen him, Socrates: for he would not 
willingly be absent from such an association as the present.” 


The philosopher Porphyry says, that what is apposite is delineated in these 
words: that this is the one cause with wise men of relinquishing such like associa- 
lions, viz, infirmity of body; and that it is requisite to think that every thing of 

this kind depends on circumstances and is involuntary. Another thing also is 
delineated, that friends should make fit apologies for friends, when they appear to 
have done any thing rightly, which is contrary to common opinion. The present 


᾿ liad Iv. 2 seq. " Οὐγ95. Υ, 79. 


16 PROCLUS ON THE [Book 1. 


words therefore, comprehend both these, indicating the manners of Timiwus, and 
the necessity of one being absent; exhibiting the former as mild and friendly to 
truth, but the latter, as an impediment to the life of a lover of learning. But the 


divine Tamblichus speaking lottily on. these words, says that those who are exer- 


cised in the survey of intelligibles, are unadapted to the discussion of sensibles ; 
as also Socrates himself says in the Republic, + that those who are nurtured in 
pure splendor, have their eyes darkened when they descend into the cavert 
through the obscurity which is there; Just as it likewise happens to those who 
ascend from the cavern, through their Inability to look directly τὸ the hieht.” 
Through this cause therefore, the fourth person is wanting, as being adapted to 
another contemplation, that of intelligibles. 1 is also necessary: that this his 
infirmity, should be a transcendeney of power, aecording to which he surpasses 
the present theory, Lor as the power of the wicked, is rather impoteney thane 
power, thus also imbecillity with respect to things of a sccondary mature, Is tran 
scendency of power. According to famblichus therefore, the person who is 
wanting, is absent in consequence of betng incommensurate to physical discus- 
sions; but he would have been willingly present, if intelligibles were to have been 
considered, And nearly with respect to every thing [in this dialogue} prior te 
physiology, one of these, i.e. Porphyry, interprets every thing in amore political 
inanner, referring what is said to the virtues, but the other, Tamblichus, ina more 
physical way. Por itis necessary, that every thing should accord with the pro- 
posed scope : but the dialowue is physical, and not ethical, Such therefore, are 
the conclusions of the philosophers about these particulars. Por TP omit to men- 
tion those who labour to evince, that this fourth person was "Thewtetus, because 
he was known to those who came out of the Eleatic* school, and because we are 
informed felsewhere} that be was all Pence he is said to have been now absent 
on necount of iiness, Por this Aristocles: infers, that the absent: person wits 
Theatetus, who a little before the death of Socrates, beewme hnown to Socrates, 
and to the Elean stranger, Bat admitting that he had been Leng before known 
to the latter, What is there in common between Timwus and hin? ‘Phe Platonic 
Prolomy however, thinks that the absent person was Clitophon: for in the dia- 
logue which bears hiv name, he is not thought deserving of an answer by Socrates, 
But Dereyilides is of opinion that it was Plato: for he was absent through illness, 
* See the beginning of the 7th book of the Republic. 
> Por eXeyaruov here, it eppears to me to be pecessary to read EXearjauv. 


BOOK 1.] TIM/EUS OF PLATO. 17 


when Socrates died. These, therefore, as I have said, I omit; since it is well 
observed by those prior to us, that these men neither investigate what is worthy of 
investigation, nor assert any thing that can be depended on. All of them, like- 
wise, attempt a thing which is of a slippery nature, and which is nothing to the 
purpose, even if we should discover that which is the object of their search. For 
to say that it was either Theaxtetus or Plato, on account of illness, does not 
accord with the times. For of these, the former is said to have been ill when 
Socrates was judged, but the latter when Socrates was dead. But to say it was 
Clitophon is perfectly absurd. For he was not present on the preceding day, 
when Socrates narrates what Clitophon said the day before, during the conference 
in the Pirewus; except that thus much is rightly signified by Atticus, that the 
absent person appears to have been one of those strangers [or guests] that were 
with Timeus. Hence Socrates asks Timzus where that fourth person was; and 
Timezus apologizes for him, as a friend, and shows that his absence was neces- 
sary, and contrary to his will. And thus much for what is said by the more 
ancient interpreters, 

What, however, our preceptor [Syrianus] has decided on this subject, must be 
narrated by us, since it is remarkably conformable to the mind of Plato. He says, 
therefo-e, that in proportion as the auditions are about things of a more venerable 
and elevated nature, in such proportion the multitude of hearers is diminished. 
But the discussion in the Timeus becomes, as it proceeds, more mystic and 
arcane. TLence in the former discussion of a polity during the conference in the 
Pirwus, the hearers were many, and those who had names were six. But in 
the second conference, which is narrated by Socrates, those who receive the nar 
ration are four in number, And in the present conference, the fourth person is 
wanting; but the auditors are three. And by how much the discussion is more 
pure, and more intellectual, by so much the more is the number of auditors con- 
tracted. For every where that which is discussed is a monad.—But at one time, 
it is accompanied with contention; on which account also, the auditors have the 
indefinite, and the definite is extended into multitude, in which the odd is com- 
plicated with the even. At another time, however, the discussion is narrative, 
yet is not liberated from opposition, and dialectic contests. Hence also, the 
auditors are four in number; the tetrad through its tetragonic nature, and alliance 
to the monad, possessing similitude and sameness ; but through the nature of the 
even, possessing difference and multitude. And at another time' the discussion 


* It is necessary to supply in this place, the words owov δε. 
Tim. Plat. Vou. I. Cc 


18 PROCLUS ON THE [poox 1. 


is exempt from all agonistic doctrine, the theory being unfolded enunciatively, 
and narrafively. Hence, the triad is adapted to the recipients of it, since this 
number is in every respect connascent with the monad, is the first odd number, 
and is perfect. For as of the virtues, some of them subsist in souls the parts of 
which are in a state of hostility to each other, and measure the hostility of these 
parts ; but others separate indeed from this hostility, yet are not perfectly liberated 
from it; and others are entirely separated from it;—thus also ‘of discussions, 
some indeed are agonistic, others are enunciative, and others are in a certain 
respect media between both. Some, indeed, being adapted to intellectual tran- 
quillity, and to the intellectual energy of the soul; but others to doxastic ener- 
gies; and others to the lives that subsist between these. Moreover, of auditors 
likewise, some are commensurate to more elevated auditions, but others to such 
as are of a more groveling nature. And the auditors indeed of grander subjects, 
are also capable of attending to such as are subordinate; but those who are 
naturally adapted to subjects of less importance, are unable to understand such 
as are more venerable. Thus also with respeet to the virtues, he who has the 
greater possesses likewise the less; but he who is adorned with the inferior, is 
not entirely a partaker also of the more perfect virtues, 

Why, therefore, is it any longer wonderful, if an auditor of discussions about a 
polity, should not be admitted to hear the discussion about the universe? Or 
rather, is it not necessary that in more profound disquisitions, the auditors should 
be fewer in number? Is it not likewise Pythagoric, to define different: measures 
of auditions? For of those who caine to the homacoion (or common auditory of 
the Pythagoreans] some were partakers of more profound, but others of more 
superticial dogmas. Does not this also accord with Plato, who assigns infirmity 
as the cause of the absence of this fourth person? For the imbecility of the soul 
with respect to more divine conceptions, separates us from more elevated con- 
ferences, in which case the involuntary also takes place. For every thing which 
benefits us in a less degree, is not conformable to our will. But the falling off 
from more perfect good is involuntary; or rather it is itself not voluntary. But 
the falling off which not only separates us from greater goods, but leads us to the 
infinity of vice, is involuntary. Hence also Timwus says, that this fourth person 
was absent not willingly from this conference. For he was not absent in such a 
way as to be perfectly abhorrent from the theory, but as unable to be initiated in 
evreater speculations. It is possible, therefore, for an auditor of disquisitions 
about the fabrication of the world, to be also an auditor of discussions about a 


BOOK 1.) TIMEUS OF PLATO. 19 


polity. But it is among the number of things impossible, that one who is adapted 
to receive political discourses, should through transcendency of power, omit to be 
present at auditions about the universe. This fourth person, therefore, was 
absent through indigence, and not as some say, through transcendency of power. 
And it must be said, that the imbecility was not the incommensuration of the 
others fo him, but the inferiority of him to the others. For let there be an imbe- 


_cility both of those that descend from the intelligible, and of those that ascend 


from the speculation of sensibles, such as Socrates relates in the Republic; yet 
he who becomes an auditor of political discussions, cannot through a tran- 
scendency unknown to those that are present, be absent from the theory of 
physics. It likewise appears to me, that the words “ has befallen him,” sufficiently 
represent to us the diflerence between him and those that were present, with 
respect to discussions, and not with respect to transcendency. His being anony- 
mous also, scems to signify, not his being exempt from and circumscribed by 
those that were present, but the indefiniteness and inferiority of his habit. Plato, 
therefore, is accustomed to do this in many places. Thus in the Phado, he does 
not think him deserving of a name, who in that dialogue answered badly. He 
also mentions indetinitely,' the father of Critobulus, who was absent from the 
discussion of the subjects that were then considered ; and likewise very many 
others. An auditor therefore of this kind would in vain* have been present at 
these discussions; since of those that were present, Critias indeed himself says 
something; but Hermocrates is silently present, differing only from him who is 
absent in a greater aptitude to hear, but being inferior to all the rest, through his 
inability to speak. 


“Soc. It is your business, therefore, O Timus, and that of the com- 
pany present, to fill up the part of this absent person.” 


This also accords with what we have said. For in natures which are more 
causal and divine, quantity is always contracted, and multitude diminished, but 
power transcends. And this also is a dogma of the Pythagoreans, with whom 
the triad is more venerable than the tetrad, the tetrad than the decad, and all the 
numbers within, than those posterior to the decad: And in short, that which is 


* For ἀρίστως here, it is necessary to read αοριστως. 
* Instead of o bn rotovros axpoarns, ov parny ay παρεγένετο ros Aoyous, it appears to me to be neces- 
sary to read ὁ δὴ rovovros ἀκροατὴς ovy, parny κ.λ. 


20 PROCLUS ON THE [Βοοκ 1. 


nearer to the principle, has a more primordial nature. But that which is more 
primordial is more powerful; since all power is antecedently comprehended in 
the principle, and from the principle is imparted to other things, If, therefore, 
the principle of things was multitude, it would be requisite that what is more 
multitudinous, should be more primordial and powerful than what is less so. 
Since, however, the principle is a monad, that which is more monadic, is more 
excellent and more powerful than things which are more separated from their 
cause. Hence Socrates very properly makes a diminution of number to bea 
symbol of superior perfection, which antecedently comprehends according to 
power all secondary natures, and fills up their deficiency. But since, as we 
have before observed, Socrates is the summit of this triad of auditors, and he 
conjoins himself to the monad that disposes the conference, conformably to the 
image of demiurgic Gods, it is worth while to observe, how he exempts Timwus 
from the rest, and how he is extended to him, as to the dispensator of the whole 
discussion. He conjoins, however, the other auditors to himself, as being inferior 
to him in desert. For these things may be referred to divine causes, in which the 
first of the [demiurgic] triad is united to the primary monad, and extends the 
other parts of the triad to it. Tt also calls forth, indeed, the productive energy of 
the monad, but excites the energies of the rest to fabrication. These things, 
therefore, are conformable to what has been before said. But according to Por- 
phyry, the ethical doctrine contained in these words is this, that friends ought to 
endure all things for each other, both in words and deeds, and to supply their 
wants, and cause them to be unindigent, by filling up their deficiency.’ For 
these are the peculiarities of pure and genuine friendship. Tamblichus, however, 
having supposed that the anonymous person was superior to those that were 
present, and was a lover of the contemplation of intelligibles, says, that Socrates 
indicates by these words, that though generated fall short of the nature of truly- 
existing beings, yet a certain sinulitude is divulsed from these beings. And 
conformably to this, the theory which is conversant with nature, participates ina 
certain respect of the science of intelligibles, and this the filling up the part of the 


absent person manifests. 


“Tim. Entirely so, Socrates. And we shall endeavour to the utmost 
of our ability, to leave nothing belonging to such an employment 


* For τὸ ἐκείνων here, it is necessary to read ro e\Aciwor. 


BOOK 1.) TIM.EUS OF PLATO. 21 


unaccomplished. For it would not be just, that we, who were yesterday 
entertained by you, in such a manner as guests ought to be received, 
should not return the hospitality with readiness and delight.” 


The manners of Timeus are indicated by these words; for they are shown 
to be superb and modest, elevated and elegant, friendly and philanthropic. 
For the words “ Entirely so,” indicate his promptitude respecting the absent 
person, and the perfection of the science according to which he is readily dis- 
posed to fill up what is wanting in others; and they also indicate his genuine 
sincerity. But the words, “ We shall endeavour to the utmost of our ability, to leave 
nothing belonging to such an employment unaccomplished,” sufficiently present to our 
view, his firmness in the fulfilment of his promises, and his modesty in speaking 
of himself. Such, therefore, are the ethical indications that may be surveyed in 
these words. But the physical indications are these, that the remuneration of 
discussion, conveys an image of tiie communion and compensation of powers, 
through which all things are co-ordinated, and contribute to the one harmony of 
the universe. Likewise, that the energies of nature are changed according to 
time, different energies operating at different times on different subjects. For to 
these indications the words, “return the hospitality to you, by whom we were yesterday 
entertained in such a manner as guests ought to be received,” are similar. That which 
is theologically indicated is this, that the demiurgic cause proceeds through, and 
fills all things, aad cuts off every deficiency through his own power, and his pro- 
lific abundance, according to which he leaves nothing destitute of himself. For 
he is characterised by the super-plenary, the sufficient, and the all-perfect.  More- 
over, the expression, return the hospitality, is derived from the banqueting in 
divine fables, according to which the Gods pledge each other: 

In golden goblets they each other pledge. Iliad IV. v. 2. 


being filled with nectar from the mighty Jupiter. Nor is it simply said, to feast, 
but fo return the hospitality (or to feast in return). For a reciprocation of feasting," 
comprehends the entire, and completely perfect plenitude of banqueting. But 
this also is scen in wholes. For the visible orders of things call forth invisible 
powers, through their own consummate aptitude; and the latter through tran- 
scendency of goodness perfect the former. All these likewise, are conjoined with 
each other, and the communication of perfection, becomes the retnbution of 


* For αφεστιασις here, it is necessary to read αγταφεστιασιε. 


22 PROCLUS ON THE (Book 1. 


calling forth. Farther still, to do all these things, accompanied with justice, 
conveys an image of the Justice which arranges all things in conjunction with 
Jupiter. But the becoming {or in such ἃ manner as guests ought to be received] is 
an image of the cause which illuminates wholes with demiurgic beauty. And the 
term guests, is an image of the variety which is defined according to divine pecu- 
liarities. For each of the divine natures possesses appropriate powers and 
energies. As therefore Socrates feasted Timeus with the discourses of his own 
philosophy, thus also each of the Gods, energizing conformably to his proper 
powers, contributes to the one and transcendent providential attention of the 
Demiurgus to the whole of things. And_ these particulars are exhibited as an 
exercise to the theory of things, which presents itself to the view! after the 
manner of an image, in the introduction to the dialogue, 

From these things likewise, the times of the dialogues, the Republic, and the 
Timwus, are manifest; since the one Is supposed to have taken place during the 
Bendidian festival in the Pirwus, but the other on the following day of the fes- 
ἀνα]. For that the Bendidian festival was celebrated in the Pirwus on the 19th 
of April, is acknowledged by those who have written concerning festivals, so that 
the Timwus must be supposed to have taken place on the 20th of the same month, 
But if, as will be observed in what follows, this dialogue is supposed to have 
taken place during the Vanathenwan festival, it is evident that this was the less 
Panathenwa. For the greater were celebrated on the 28th of June, according to 
the narration of those whom we have just mentioned, 


“Soc. Do you remember, therefore, the magnitude and quality of the 
things which I proposed to you to explain £” 


In the first place, it is requisite to attend to the order of the heads of what is 
said, of which, that concerning the multitude of those that form the conference, 
is the leader. The next to this pertains to the filling up the part of him who ts 
absent. And the third is that which is now added, and respects the explication 
of the things proposed to be discussed. But these are in continuity with each 
other. And with reference to the order, it is requisite to understand the accuracy 
of the words. For the words “ Do you remember,” exhibit distributed knowledge 
in the participations of discourse, Lor in the Demiurgus the recollection of all 


' For eugawopeva in this place, I read engancuerns. 


BOOK 1. ΠΕ ΕΌΒ OF PLATO. 23 


things, is a separate, exempt, and uniform knowledge, according to the Mnemo- 
syne which he contains, and which is the firm establishment of divine intelligence. 
And this in the secondary Gods, is a subordinate intellection; of both which the 
present persons are images. Through this memory likewise, which pre-exists 
in the universe, whole souls are established in intelligibles, and the demiurgic rea- 
sons, [or productive principles} possess an imrautable and an immoveable nature ; 
so that such" beings as are deprived of it, as is the case with partial souls, and 
the natures of things that are generated, fall off from their proper causes. But the 
terms “ such things,” and “about which,” are indicative of the quantity and quality 
of the productive principles, which proceed indeed from the total fabrication, and 
also proceed trom more partial Gods. And with respect to the words “which 2 
proposed to you to caplain,” if they were addressed to Critias and Hermocrates, it 
is evident how they are to be referred to things, and to the principles of the fabri- 
cation of the world; but if also to Timeus, they are not a symbol of transcen- 
dency [in Socrates}, but of an evocation of the intellectual conceptions of Timzus. 
Besides these things, however, let us survey the answer of Timaus. 


“Tim. Some things indeed, I recollect ; but such as I have forgotten, 
do you recall into my memory.” 


That which is ethical in these words, you will find to be this, as Porphyry says, 
that they are amedium between irony and arrogance. For Timus does not 
say that he recollects every thing, nor that he recollects nothing; but that he 
recollects some things, and not others. That which is logical in them is, that 
they afford a pretext for the summary repetition of the problems: for to do this is 
the province of dialectic. The physical indication of the words is this, that phy- 
sical productive principles always remain, and are always refluxive, just as the 
present remembrance [of Timius] is partly preserved, and partly lost. For what 
is said by the man must be transferred to the whole of nature. And the theologi- 
cal indication is, that the one fabrication [which is that of the Demiurgus] pos- 
sesses indeed from itself, the immutable and undefiled in its generations ; but 
through secondary and third powers, is sustained as it proceeds, and is in itself 
separate ; these powers attending it as guards, and running as it were before it 
repress the tumult of generated natures. Or rather, that this fabrication is such, 


* For oens here, it is necessary to read oea. 


24 PROCLUS ON THE [Boom t. 


through placing secondary powers over the subjects ofits government. Farther 
still, the recalling into the memory, brings with it an image of the renovation of the 
productive principles in the universe. For that which is effluxive in them, is cir- 
cularly recalled to the same, and the similar. And the order of generation re- 
mains never-failing, through the circular motion of the heavens. But this motion 
subsists always after the same manner through intellect which connectedly con- 
tains and adorns all its circulation, by intellectual powers. It is very properly, 
therefore, Socrates that recalls into the memory the discussions, who is the nar- 
-rator of the polity, of which the celestial is the paradigm. 


“ Orrather, if it be not too much trouble, run over the whole in a 
cursory manner from the beginning, that it may be more firmly establish- 


ed in our memory.” 


The polity [of Socrates] being triple, the first description of it was truly dith- 
cult on account of sophistical contests; the second was easier than that which 
preceded it; but the third was [perfectly] easy ; containing in itself contractedly 
every species of a polity. The recapitulation however of it pertains to physical 
things, through the regeneration which jis in them, and the circular return to the 
same form; from which also, forms permanently remain in the world, revolution 
recalling their efllux and their destruction, Through this cause likewise, the hea- 
vens are perpetually moved, and evolving many periods, return to the same life. 
What, however, is the reason that in the [first] narration of a polity, Socrates nel- 
ther makes mention of the persons, nor the promises, but here adds both these? 
It is because in wholes, paradigms indeed comprehend all the productive princi- 
ples of images, but the things which proceed from them, have not strength sufhi- 
cient to comprehend all the power of theircauses, As, therefore, in the second 
description of a polity, mention is made of the persons that were in the first con- 
ference in the Pirsus, thus also in the third, he commemorates those that were 
passed over in silence in the first. For effects may be surveyed more perfectly in 
their more superior causes. You may also say theologically, that Timeus, as 
being established analogous to the total fabrication, comprehends all the persons, 
the promises, and the discussions themselves. But Socrates in the Republic, 
heing arranged analogous to the summit' of the triple fabrication, fashions only 


* For axAornri here, it is necessary to read ἀκροτητι. 


ποοκ 1.) TIM.EUS OF PLATO. 25 


the form of a polity, tis form being celestial. Here, therefore, as in one all-per- 
fect animal, all things are comprehended, viz. things tirst, middle, and last, and 
all the evolution of wholes, But how, and through what cause is a polity nar- 
rated the third time? Is it because the life also ' of the soul is triple? The first 
indeed, being that which represses and adorns the irrational * part by justice, 
and governs it ina becoming manner. But the second being that which is con- 
verted to itself, and desires to perceive itself intellectually, in consequence of 
subsisting according to its own justice. And the third ascending to its causes, 
and establishing in them its proper energies. To which may be added, thai “to 
speak “in a cursory manner,” brings with it an image of a life conspiring to one 
intellect, which comprehends all things through an intelligible essence. The 
words also “ run over the whole” afford an admirable indication of an elevation to 
the highest end, of perfection, and if you are willing s0 to speak, of a more 
eternal intelligence. For this signifies to be more established, and to possess 
that which is more firm and more eternal about the same things. 


“Soc. Let it be so. And to begin: the sum of what was said by me 
yesterday is this, What kind of polity appeared to me to be the best, and 
of what sort of men sucha polity ought to consist.” 


Some, considering the resumption of a polity ina more ethical point of view, 
say thatit indicates to us, that those who apply themselves to the theory of wholes, 
ought to be adorned in their manners. But others think that it is placed before 
us as an image of the orderly distribution of the universe. And others, as an indi- 
cation' of the whole of theology. Zor id τοῖς usual with the Pythagoreans, prior to 
scientific doctrine, to render manifest the proposed objects of enquiry, through simili- 
tudes and images ; and after this, to introduce through symbols the arcane indication 
respecting them. For thus, after the excitation of the intellection of the soul, and 
the purification of its eye, it is requisite to introduce the whole science of the 
things which are the subjects of discussion. Here, therefore, the concise narra- 


For ac rns ψνχη»ν, it is requisite to read καὶ τὴς Lunes. 

> For τὸν Aoyor here, we must read τὸν adoyor. 

2 Inthe original oc δὲ αζιουσιν ws εἰκονα τῆς Του παντὸς διακοσμήσεως προκέεισϑθαι THs συμπασης BeoXo- 
yias. But this, in the latter part, is evidently defective. Aficr προκεῖσθαι therefore, it appears to ine 
to be necessary to add the words, οἱ δὲ ws ἐγξειξιν, agreeably to the above translation. 


Tim. Plat. VoL. I. D 


25 PROCLUS ON THE [Boox ft. 


tion of a polity, prior to physiology, iconically places us in the fabrication of the 
universe ; but the history of the Atlantics accomplishes this symbolically. For it 
is usual with fables to indicate many things through symbo!s. So that the phy- 
siologic character pervades through the whole of the dialogue ; but differently in 
different places, according to the different modes of the doctrine which is deli- 
vered. And thus much concerning the scope of the proposed words. 

That in the present discussion, however, the summary repetition of a polity 
very properly takes place, may be multifariously inferred. For the political sei- 
ence subsists primarily in the Demiurgus of the universe, as we may learn in the 
Protagoras. And true virtue shines forth in this sensible world. Hence also ‘Ti- 
meus says, that the * world is known and js friendly to itself through virtue. Far- 
ther still, the polity of Socrates being triple, and the first being referred to the total 
fabrication, as we have elsewhere shown, the form of this is very properly deli- 
vered here contractedly, where it is proposed to survey the whole Demiurgus, gene- 
raung and adorning the universe. These things, therefore, are capable of being 
still farther discussed. Let us however return to the teat, and the words of So- 
crates. But in these, there is mach contention among the interpreters, who op- 
pose each other about a certain punctuation, and with reference to this differently 
explain the scope of the discussion. For some, making a stop at the word polity, 
define the scope of it to be conformable to the inscription, and adduce Plato as 
a witness that it is concerning a polity. Others again, making a stop at the words 
what was said, evince that the scope of itis about justice ; and that Soerates has 
given a certain summary of what was said about justice, which is concerning a 
polity. If, however, itis requisite not to trifle in asserting and contradicting, it 
must be said that both concur with each other, For the discourse concerning 
Justice, Is a disquisition of the polity whichis within the soul. Por it rightly dis- 
poses the communion of the powers that we contain. The discourse, likewise, 
about a polity, is a discussion of the justice which subsists in multitude. — Both, 
therefore, pertain to the same thing, And the same thing ts indeed justice in’ the 
soul, a polity na city, and gracefulness in the world. Nor is it fit to separate from 
each other, things which are conjoined by nature, And thas much for this par- 
ticular. 


* By an unaccountable mistake the original has Σωκρατὴν instead of coopoy in this place, which lat- 


tcr is evidently the teue reading. 


noox 11] ΤΙΜ ΖΚ OF PLATO. .7 


Longinus however and Origen contend with each other from another principle, 
about what kind of polity Socrates speaks, in these words; whether about the first, 
orthe middle polity. For in the latter, the polity is seen living physically, politi- 
cally, and intellectually. Longinus therefore thinks, that what is here said per- 
tains to the middle polity, because Socrates calls the assistants guardians, and 
says that the guardians are warriors. But Origen is of opinion that what is said 
respects the first polity. For in this Soerates delivers disciplines to the guar- 
dians. We however say in answer to such-like assertions, that it is not proper to 
divulse the one polity ; nor to separate the continuity of life from itself. For the 
polity is one, perfecting itself, and co-augmenting itself by more perfect additions. 
But the whole polity possesses the physical in the mercenaries, the warlike in the 
ausiliaries, and the intellectual in the guardians. So that the discussion is about 
the whole polity. And itis not proper to contend about these things, but rather 
to consider this, how the polity may very properly be said to be both subordinate 
to, and superior to physiology." For so faras it has for its matter human con- 
cerns, and is desirous of adorning these, it has an order secondary to, and more 
partial than physiology. But so far as it subsists in universal reasonings, and is 
arranged incorporeally, and immatenally, it is superior to, and more total than 
physiology. The world also is a certain polity, and a partial polity [with reference 
to the imelligible world], because every body is partial. In short, the polity pre- 
exists indeed in the intelligible, but exists in the heavens, and subsists in the Jast 
place in human lives. So that if it is superior to physical fabrication, it was very 
properly discussed prior to the Timieus; but ifit is inferior to it, because it is an 
ethical world, but the other is mundane and all-perfect, we are very properly re- 
quired to recur from things subordinate to such as are of a more venerable nature. 
Aud both are true, through the above-mentioned causes. Since, however, as we 
have said, the form of the polity is universal, and is impressed in a partial matter, 
hence also Socrates employs the words what kind for the sake of the form, but the 
words of what sort of men on account of the matter. 


— ©Try. And what was said, Socrates, was in the opinion of all of us very 
conformable to intellect.” 


A narration conformable to intellect, but neither conformable to pleasure, nor 


* Here also the original has erroneously θεολογίας instead of φυσιολογιαι. 


28 PROCLUS ON THE [ROOK 1. 


the decision of the vulgar, indicates the admirable perfection and intellectual na- 
ture of the discussion [contained in it), And prior to this, it obscurely signifies 
the concordant congress of all secondary causes about one intellect, and one 
united fabrication. The word very too, which is added, unfolds the transcendent 
union, through which all demiurgic causes converge as to one centre, and one 


paternal cause of all things. 


“Soc. Did we not then, in the first place, separate husbandmen and 
other artificers from the belligerent genus?” 


The discourse about a polity, and the conglomerated and concise repetition, in 
asummary Way, of the genera contained in it, contributes to the whole narration 
of the mundane fabrication, For itis possible from these as images to recur to 
wholes. This very thing also was ina remarkable degree adopted by the Pytha- 
roreans, Who investigated the similitades of beings from analogies, and betook 
themsclves from images to paradigms ; which likewise is now in a prefatory man- 
ner eflected by Plato, who points out to us, and gives us to survey in human lives 
those things which take place in the universe. Por the polities of worthy men 
are assimilated to the celestial order. Ttis necessary, therefore, that we also should 
refer the images which are now mentioned (to their paradigms), and in the first 
place, what is said about the division of the genera. For this section of genera, 
imitates the demiurgic division in the world, according to which incorporeal nas 
tures are not able to pass into the nature of bodies, nor mortal bodies to leave their 
own essence, and migrate into an incorporeal hypostasis. According to which, 
also, mortal natures remain mortal; immortal natures eternally continue τὸ. be 
never-failing ; and the diferent orders of them have paradigmatic causes pre-sub- 
sisting in wholes. For if you are willing to arrange the whole city analogous to 
the whole world ; since itmust not be said that man is ἃ microcosin, and a city 
not; and to divide it into two parts, the upper city and the lower, and to assimilate 
the former to the heavens, and the latter to generation, vou will find that the ana- 
logy is perfectly appropriate. Likewise, according to a division of it into three 
parts, you may assume in the city, the mercenary, the military, and the guardian : 
butin the soul, the epithymetic part, which procures the necessities of the body ; 
the irascible part, whose office is to expel whatever is injurious to the animal, and 
is also ministrant to our ruling power; and the rational part, which os essentially 
philosophic and has a regal authority over the whole of our life. In every multi- 


ὩΣ τοι Oe PRI πὰς Ὁ κ 


SEER OE 9 Be τον 


ἐών 


pooK 1] TIMGEUS OF PLATO. 29 


tude of souls, however, there are, that whieh performs the partof a mercenary 
about generation, that whoech is ministrant to the mundane providence of the 
Gods, and that which is elevated to the intelligible. But in all mundane natures, 


‘ and the order of 


there are, in short, the tribe of mortals, the tribe of damons, 
the celestial Gods ς for they are truly the guardians and saviours of the whole of 


things. And again, damons precede as in asolemn procession the fabrication 


of the celestial Gods, and suppress all the confusion and disorder in the world. 


There ts likewise a certain physical providence of mortal natures, which gene- 
rates and comprehends them contormably to a divine intellect. 

Farther sal, according to another division, the agricultural tribe of the city is 
analogous to the Moon, which comprehends the sacred laws of nature, the cause 
of generation. But the inspective guardian of the common marriages, is analo- 
sous to Venus, who is the cause of all harmony, and of the union of the male 
with the female, and of form with matter, That which providentially attends to 
clegant allotinents, is analocous to Termes, on account of the lots of which the 
God is the guardian, and also on account of the fraud which they contain, But 
that which is disciplinative and judicial in the city, is analogous to the Sun, with 
whom, according to theologists, the mundane Dice, the elevator and the seven-fold 
reside, And that whieh is belligerent, is analogous to the order proceeding from 
Mars,* which governs all the coutraricuics of the world, and the diversity of the 
mniverse. That which is royal, is analogous to Jupiter, who is the supplier of 
ruling prudence, and of the practical and adorning intellect. But that which is 
philosophic, is analogous to Saturn, so far as he is an intellectual God, and 
ascends as far as to the first cause. These things, therefore, may thus be 


cassumed through analogies. Plato, however, appears to have divided the city 


into two parts, and to have established as one genus, that which is agricultural 
and that which pertains to the arts, which is called demiurgic τ but that which is 
belligerent, as another; not that he now recapitulates the military polity, as 
Longinus says, but because through the word dedligerent, he comprehends the 
auxiliaries and the guardians. For of these, the former war with their hands, but 
the latter by their counsels. Just as also among the Greeks, Ajax indeed fights, 
as being the barrier of the Greeks, and Nestor likewise fights, who is the guardian 
of the Greeks ; the latter as a defender, repelling the enemy by his counsels ; but 
the former, by employing his hands. Unless it should be said, that Plato now 


' For ro δαιμὸν φυλον in this place, it is necessary to read τὸ δαιμονὼν φυλον. 
* For yewpyuy, which occurs here by a strange mistake, it is obviously necessary to read ἀρηΐκῃ. 


30 PROCLUS ON THE {nook t. 


peculiarly makes mention of the military tribe, because he wishes to narrate the 
warlike actions of a polity of this kind. 


“Soc. And when we had assigned to every one that which is accom- 
modated to his nature, and had prescribed one employment only to each 
of the arts,’ we likewise assigned to the military tribe one province only.” 


In the first place, there is a two-fold reading of these words. For it either is 
“And when we had prescribed one employment conformable to nature to each 
of the citizens, in order that each might perform his proper work,” or, “ When we 
had presenbed to each to pursue an employment conformable to nature, which: is 
adapted to each according to the present aptitude of his nature.” In the next 
place, it must be enquired through what cause Socrates makes such a division, or 
on what account he says, “that each employmentis rightly pursued by hin who ts 
naturally adapted to it, and who ina becoming manner engages init.” For neither 
is diligent attention, when deprived of aptitude, able to accomplish with rectitude 
any thing perfect, nor can dexterity without diligent attention proceed into 
energy. The end, therefore, is from both. Tf, however, this be the case, it is not 
possible for him who engages in many works, to be similarly adapted to all of 
them, or to pay attention similarly to all; in consequence of his ardor being 
divided about a multitude of things. Hence in this case, the pursuits of the 
citizens must necessarily appear to be of a viler nature. But if this is not right, 
one employment should be assigned to each of the citizens, to which he to whom 
it is distributed is adapted, and he should be ordered to extend all his care and 
attention to one thing. For he who is properly adapted to this particular life, 
and pursues it in a becoming manner conformably to nature, will, itis likely, 
perform in the best way his proper work. In human polities, therefore, it is easy 
to survey a division of this kind ; for our nature is partible. But how is this true 
with respect to the Gods?) For a divine nature ts all-powerful and all-perfect. 
Or may we not say that with the Gods all things are in all of them, but that each 
is all things according to the peculiarity of himself, and possesses the cause of 
all things, one after a Solar, but another after a Mercurial manner? For pecu- 
liarity originating from the divine unities, proceeds through intellectual essences, 


through divine souls, and through the bodies of these souls. Hence of these, 


a 
5 


* The words exaory τέχνῃ are omitted in the text of Proclus. 


iti prpocmnte tienen 


PE ASW ee ασα 


Bee wane 


PER A ARS EE aI 


ROOK 1. TIMMUs OF PLATO. 31 


some participate of demiurgic, others of prolific, others of connective, and others 
ofa dividing power. And after this manner they energize about generation, In 
divine natures themselves therefore peculiarity pre-exists, defining the unities 
according to the infinity which is there, and the divine duad. But in intellects, 
difference is pre-existent, which separates wholes) and parts, and = distributes 
intellectual powers, imparting a different peculiar order to a diflerent intellect, 
through which the purity of intellects is not confounded. In souls progression 
and division pre-subsist, according to a different life in different souls, some of 
them being allotted a divine, others an angelic, others a damoniacal, and others 
adiflerenthyparxis. But in bodies, interval pre-exists, producing diferent powers 
in different bodies, For in these, there are ultimate representations of intelligi- 
bles, according to which this particular body is effective of this thing, but another 
ofthat. And this body has a sympathy with this thing, but another sympathizes 
with something else. As, therefore, in this universe, each thing acts according 
to nature upon that which it was arranged by the fabrication of things to act 
upon; thus also in the city, the employments of the citizens are divided, and each 
is arranged to perform that for which he is naturally adapted. What, therefore, 
the works are of the military tribe, ‘Timaus clearly shows in what follows : 


“Ἱ mean that they ought to be only guardians of the city, so as to pro- 
tect it from the hostile incursions both of external and internal enemies ; 
but yet in such a manner as to administer justice mildly to the subjects 
of their government, as being naturally friends, and to behave with war- 
like fierceness towards their enemies in battle.” 


In these words Plato is willing that the euardians and auxiliaries should be 
judges of those that act ill within the city, but contenders against those that are 
out of it; in one way the auxiliaries, and in another the guardians, as we have 
before observed. To be only guardians, however, is not a diminution of power. 
For when we assert of the first cause that he is one alone, we do not by this 
diminish him, and entirely enclose him within narrow bounds; since neither is 
that which is only the most excellent, diminished by being so. But on the con- 
trary, every addition to a thing of this kind is a diminution ; so that by asserting 
not only of athing which was such from the beginning, you diminish its excellence. 
And thus much for such-like particulars. 

Again, however, it is requisite to consider how we may survey what is now 


/ bal 4 
«. γ᾽ 


42 PROCLUs ON THE [nook 1. 


said in wholes. For what is that which is external in the universe?) And how 
can it be said that the universe does not comprehend all things? May we not 
reply, that evil has a two-fold subsistence in the world, viz. in souls and i 
bodies? And it is necessary that those who exterminate confusion and ses 
from the universe, should extend justice and measure to souls, but should be 
antagonists to the unstable nature of matter. For some souls, indeed, are 
naturally adapted to the intelligible, on which account, also, they may be said to 
be internal, and to belong to the extent of the intelligible umverse ; but others, 
being material and remote from the Gods, are in a Certain: respect aliens, 
strangers, and external. Hence, those who are the accomplishers of justice, 
use the former mildly, as being naturally friends ; but are severe to those that are 
borne along in bodies in a confused and disorderly manner, as being incommen- 
surate towards them, and as entirely abolishing their privation of order, and 
amputating the inexhaustible avidity of matter, For some things, indeed, cannot 
sustain ornament of this kind, but immediately vanish into non-entitv. But 


others whieh are moved confusedly and disorderly, are repressed by the justice 


which prevails in the universe, and by the invincible’ strength of the order of 


euardian powers. Ifence he now says, that they are severe to those who are 
hostile to the city. For they are such as cannot endure to behold them. [ἢ 
short, there are elevating and cathartic powers about souls, and also inspective 
euardians of judgment and justice. And itis evident, that some of these are 
analogous to guardians, but others to auailiaries. About bodies, tuo, some are 
connective, but others dissolving powers : and it is manifest that some of these 
are analogous to guardians, but others to those that are belligerent. Por these 
powers expand into the universe, things which are no longer able to remain in 
their proper series, in order that all things may have an arrangement, and that 
nothing may be indefinite or confused. If, likewise, you direct your attention to 


the Demiurgus himself of wholes,.and to the mmmutable and invariable nature of 


the intellects, which divine poetry calls the guards of Jupiter, you will also have 
in the father (of the universe] the pre-existent cause of these two-fold) genera. 
For through the demiurgic being which he contains, he adorns all things ; but 
through the immutable guard which is established in himself, every eternal order 
remains, all disorder being entirely abolished. You may also see there Justice 
governing all things in conjunction with Jupiter. For Jastice follows him, being 


* For ανταγωνίστεν here, it is necessary to read avavraywrtorov, 


aha 


noox 1.) TIM.EUS OF PLATO. 33 


the avenger of the divine Jaw. At the same time too, you may perceive the 
armed order with which he arranges the universe, as those assert who have 
written the wars of the Titans and Giants. These things, however, we shall 
hereafter discuss, 

The words, however, external and internal, may be understood as follows : 
The confused and disordered tlux of bodies, at one time arises from the impo- 
tence of the reasons, [or productive principles participated by bodies,] and at 
another, from the inexhaustible avidity of matter. Reasons, however, are fami- 
liar and allied to producing causes ; but matter, through the indefiniteness of itself, 
and the remoteness of its diminution, is a stranger to its adorning causes. Hence, 
the invincible strength of the Gods, and the immutable guard of fabrication, 
all-variously subverting its confusion, renovates the reasons of matter, and reme- 
dies their imbecility; but vanquishes the avarice of matter. Not that matter 
resists the Gods who produced it, but that because on account of its indefiniteness 
it flies from ornament, it is vanquished by forms through the demiurgie guard, 
against which nothing is able to prevail. But itis necessary that all things in 
the world should be obedient to it, in order that they may perpetually remain, 
and that the Demiurgus may be the father of eternal natures. 


“Soc. For we asserted, I think, that the souls of the guardians should 
be of sucha nature, as at the same time to be both irascible and philoso- 
phic in a remarkable degree; so that they might be mild to their friends, 
and severe to their enemies.” 


The philosophic and the irascible comprehend both the genera, viz. the 
auxiliary, and that which is peculiarly called the guardian genus, just as the 
epithymetic accords with the third genus, which is called the mercenary. For 
because Socrates distinguishes the upper from the lower city, he manifests by 
these two-fold names the differences of the orders contained in the city ; just as 
if some one having divided the world into heaven and generation, should say 
that in the former there are dwmoniacal and divine orders, and should call both 
of them the guardians of generation and the universe. For the universe is 
suarded by the Gods, and it is also guarded by daemons. By the former indeed 
totally, unically, and exemptly ; but by the latter partially, multitudinously, and 
in a Manner more proximate to the natures that are guarded by them. For about 
every God a multitude of demons is arranged, which divides his one and total 


Tim. Plat. Vou. I. Ὁ 


54 PROCLUS ON THE ο΄ [RooK 1. 


providence. The term philosophic, therefore, pertains to the Gods, so far as they 
are united to the intelligible, and so far as they are filled with being. But the 
irascible pertains to diemons, so far as they exterminate all confusion from the 
universe, and so far as they are the saviours of the divine laws, and of the sacred 
institutions of Adrastia. Through these causes, however, they are mild to their 
familiars, aptly applying a remedy to their imbecility, as being allied to them by 
nature, but severe to those that are external fi. e. to those that are strangers to 
them} as abolishing the indefiniteness of their nature, in an exempt manner, and 


according to supreme transcendency. 


“Soc. But what did we assert concerning their education ? Was it not 
that they should be instructed in gymnastic exercises, in music, and all 
other becoming disciplines?” 


The assertions that have been already made, are certain common types, 
extending to all things, according to the denuurgic allotment, and. divine ditfer- 
ence, defining employments adapted to every one, and distributing powers 
appropriately τὸ the recipients. But in the present words, the lite of the citizens 
is unfolded, through education, employments, communion, and the procreation 
of children, proceeding in a becoming manner from the beginning to the end. 
What then is education, and how is it assimilated to the universe? For in’ the 
[Socratic] city, it is the discipline of the soul, rightly adorning the irrational part 


through music and gymnastic, the former giving remission to the streneth of 


anger, but the latter exciting desire, and rendering it) as it were elegant and 
commensurate with anger, in consequence of its being vehemently remiss, and 
through its descent to a material nature, filled from thence with a privation of 
life. But this discipline adorns reason through the mathematical sciences, which 
have something of an attractive mature, are capable of exciting ἢ αν the recol- 
lection of true being, and elevate our intellectial part) to that which is itself the 
most splendid of being. All which is evident to those who are not entirely 
forgetful of the arrangements in the Socratic republic. 

It is now, however, our business to investigate, what education, eyminastic and 
music are in the universe, and what the disciplines are of the guardians of the 
universe. Perhaps, therefore, we shall speak rightly if we say, that education is 
the perfection which fills each thing with the good pertaining to it, and causes it 
to be sufficient to itself, according to intellectual perceptions and providential 


i ans WOE. eit Rae σῶς δὶ 


ποοκ 1. TIM.LUS OF PLATO. 30 


energies. But with respeet to music and gymnastic, that the former canses the 
lives in the universe to be harmonious, and the latter renders divine motion ryth- 
mical and elegant, so as always to preserve the same form, and the same immu- 
table habit of the divine vehicles. For through these things Plato elsewhere calls 
divine souls Sirens, and shows that the celestial motion is harmoniously elegant ; 
for gymnastic is indeed in them. But medicine is in things sublunary in’ conse- 
quence of their receiving that which is preternatural. If, therefore, we assert these 
things, we shall, as I have betore observed, perhaps speak rightly. For powers 
proceed supernally from intelligibles to all heaven, and impart to the celestial 
lives by illumination the most excellent harmony, and to their vehicles undecay- 
ing strengih. But the disciplines which are in the universe, are the intellectual 
perceptions of souls, and of celestial natures, according to which they run back 
to the intelligible, following the mighty Jupiter, and) surveying number charac- 
terized by unity, the truly-existing heaven, and intellectual figure. Hence you 
may say, that the most trae arithmetic, astronomy and geometry are in them. 
Por they behold swifthess itself) and slowness itself, which are the paradigms of 
the celestial periods. And, in short, they survey the primordial and intellectual 
circulation, divine number, and intellectual figures. You may likewise say, that 
prior to these, they contain dialectic, according to which they intellectually 
perceive the whole of an intelligible essence, and are united to the one cause of 
all the unities. And if it is necessary to speak by making a division, we may say, 
that through such like disciplines they energize about first natures; but through 
gymnastic, preside over things secondary with undefiled purity; and through 
music, harmonically contain the colligation of wholes. ἢ 


“δος. We likewise established, that those who were so educated, 
should neither consider gold, nor silver, nor any other possessions of a 
similar kind, as their own private property.” 


Those things which are to be ordained in a city governed by the most equita- 
ble laws, have an evident cause, and were mentioned by Socrates in the Republic. 
Bat how ean we transfer them to the heavens?) Must it not be by. surveying 
through what cause men pursue the acquisition of gold and silver, and from what 
conceptions they are induced to cherish this infinite love? It is evident that it is 
because they wish to supply their wants, and desire to procure such things as 
may administer to their pleasures. For on this account, they are stupidly astonished 


a 


> 


36 PROCLUS ON THE {Book 1. 


about much-beloved wealth. They say, therefore, conformably to Cephalus, that 
the rich have many consolations. If, however, these things thus subsist, the 
perfection of the celestial Gods, since it is sufficient to itself, and is converted to 
the beautiful and the good, is not at all in want of this adventitious and apparent 
self-sufliciency, nor docs it look to convenience, or regard as its scope vulgar 
utility; but being established remote from all indigence and material necessity, 
and replete with good, it has a leading and ruling order in the universe, —More- 
over, it does not admit partible and divided good. But it pursues that which is 
common and impartible, and extends to wholes, and is especially characterized 
according to this. Hence it harmonizes with what is now said, “that those who 
are so educated should neither consider gold, nor silver, nor any other possessions of a 
similar hind, as their own private properly.” 

If you are willing also, it may be said, that gold and silver, and each of the 
metals, as likewise other things, grow in the earth, from the celestial Gods, and from 
an εἰ μα τον thence derived. Ut is said therefore that gold pertains to the Sun, 
silver to the Moon, lead to Saturn, and iron to Mars, Hence these are gene- 
rated from thence. But they subsist in the earth, and not in the celestial Gods 
who emit the effuxions. For they do not receive any thing from material natures, 
And all things there, are indecd from all, but at the same time a different pecu- 
liarity has dominion in’ a different divinity,—here, ina Saturnian, bat there, inva 
solar manner; to which those who love to contemplate these things directing 
their attention, refer one material substance to this, but another to a different 


power. These things, therefore, are not the private, but the common property of 


the Gods ; for they are the progeny of all of them, Nor do they subsist in them, 
For as they produced them, they are not in want of them; but the metals which 
are here, derive their concretion from the efflurions of the celestial Gods. Why, 
therefore, are these things earnestly pursued by men ina partible manner? [tis 
because they have a material life, and are extended to a partial nature, upostatiz- 
ing from the whole. For on this account there is much among them of mime and 
not mine. But they abandon the union and communion of lite. 


“ But that rather, after the manner of auxiliaries, they should receive 
the wages of guardianship from those whom they defend and_ preserve ; 
and that their recompense should be as much as is sufficient for tempe- 
rate men. ‘hat besides this, they should spend their stipend in com- 


Βοοκ 1] TIM.EUS OF PLATO. 37 


mon, and live cohabiting with each other, and neglecting other pursuits 
should pay attention to virtue alone.” 


It is not at all wonderful that in human lives there should be donation and re- 
tribution, and a reward of beneficence. For it is well said by Socrates in the Re- 
public, that the mark at which he aims is to render the whole city happy, but 
not one particular genus of it, such as the guardian. If, however, this be right, 
it will be requisite that some persons in the city should be the saviours of it by 
their providential care and prudence, but that others by ministrant aid and servi- 
tude, should supply the saviours of the polity with the necessaries of life; just as 
the nature which is in us, by fashioning and preserving the organ, prepares milk 
for the energies adapted to it. But in the world, what retribution can there be, 
or what recompense can be made by mortals to the celestial Gods? For may we 
not say that these are the peculiarities of human imbecility, in consequence of not 
possessing self-sufliciency, but that every God is suflicient to himself, and in con- 
Junction with the self suflicient is superfull?" Pence through the union of super- 
plenitude with selfsufliciency, he fills all secondary natures with good, but  re- 


-ceives nothing from them. Or it may be said, that though divinity receives 
‘nothing, as being sutlicient and unindigent, yet at the same time he requires cer- 


tain remunerations from us, retributions of beneticence, the acknowledgment of 
thanks, and equity, through which we are converted to him, and are filled) with 
greater good. For being good,’ he is desirous that all things should look to him, 


-and should remember that all things are from him and on account of him. For 


the preservation of the natures posterior to him, is for each of them to be suspend- 
ed froma divine cause. If, however, we interpret these things after this manner, 
referring remunerations to conversions, and the acknowledgment of thanks, how 
can it still further be inferred, that the Gods cohabit with us in common, and spend 
a remuneration of this hind? It is better, therefore, to understand remuneration 
ina more physical way. For since efluaions proceed from the heavens to the 
mortal place, but exhalations ascend thither, and through these the fabrication of 
the Gods about mortal natures receives its completion, hence Socrates calls such- 
like mutations and tronsitions of terrestrial natures, remunerations or wages from 
sublunary matter,’ which are perfected by the heavens, in order that generation 


* It is necessary afler ry avrapver here to supply the word ureprAnpes. 
* For ayadwy yap or, it is obviously requisite to read ἀγαθὸν, «. A. 
1 Instead of απο rns oAns in this place, I read ἀπὸ τὴν wAns τὴν νποσεληνῆν, 


48 PROCLUS ON THE [poox 1. 


may never fail. But it must be said, that the cohabiting in common, is the one 
conspiration of divine fabrication, and the concordant providence of the celestial 
Gods, through which every thing that undergoes a mutation from the earth is 
consumed, and generation is variously changed through the harmonious dance 
of the celestial divinities ; to which also Timawus looking says, “ that the whole 
world is friendly and known to itself through virtue, and that its corruption ts the 
source of its nutriment, in consequence of effecting all things in, and suffering all 
things from itself” 

What then is the end of this one and common life of the citizens? Socrates says 
virtue, viz. divine virtue. Por virtue subsists first with the Gods; afterwards from 
them, in the genera superior 10. man ; and a certain portion of it descends also to 
us. The guardians of the world, therefore, living contormably to. this, are also 
unoccupied by other pursuits. Por they do not look to convenience, nor to ex- 
ternals ; for all things are within’ themsclyes. They likewise are the saviours of 
all things, and fill them with whatis beautiful and wood, being ministrant to, and 
co-operating with the one father and Demiurgus of wholes. Since, however, they 
give measure to the mutations of the earth, notin so doing departing from, but 
being converted to themselves, and subsisting in themselves, on this account So- 
crates says, “ a@ recompense such as ty sufficient for temperate men. For beme tem- 
perate and pradent in what relates to themselves, they measure secondary nae 
tures, comprehending their all-various mutations in the simplicity ot their own 
life. Thus therefore what is said may be explained in this way. Butin another 
way we may say, that piety and a conversion to the Gods, especially coutain a 
measure, and are occupied by the good. This measure, however, is defined by 
the Gods themselves according to divine prudence, since the Gods are able 


both to save themselves and others. 


“ Soc. Of women too we asserted, that they should be educated in 
such a manner that their natures might be aptly conformed so as to be 
similar to those of men; with whom they should perform im common 
both the duties of war, and whatever else belongs to the business of life.” 


Plato very properly thought that the virtues of men and women are common, 
since he evinces that both have one human form, but not the male one, and the 
female another. For things which have a different perfection according to form, 
are also different in species. But things which are the same in species, have like- 


BOOK 1. TIM.EUS OF PLATO. 39 


wise one and the same perfection. This, however, is denied by others, who as- 
sert that there is a diflercnce according to form between men and women, though 
Plato has shown that itis both possible and advantageous for women to have the 
same virtues as men. It is possible, indeed, because this, history contirms. For 
there have been found well-educated women, who have been far superior to men. 
But itis advantageous, because it is better to live double than half the number of 
those who exhibit virtue in their works. As therefore we form the male guar- 
dians from such a particular education, and from such particular disciplines, thus 
also we form the female guardians from the same: and in a similar manner, the 
female warriors from the same institutes as the male. 

In order, however, that we may admire in a greater degree the conceptions of 
Plato, we must betake ourselves to wholes, and to the order of the universe, where 
we may survey a wonderful conspiration of the male and female nature. For in 
the Gods, indeed, these are so connascent with each other, that the same divinity 
is called both male and female, as is the case with the Sun and Mercury, and 
certain other Gods. Where also they are distinguished from each other, the 
works of the male and female that are of the same order, are common, so as that 
they primarily proceed from the male, but in an inferior degree from the female. 
Hence, likewise, in mortals, nature evinces that the female is more imbecile in all 
things than the male. Whatever, therefore, proceeds from the male, this the female 
also can produce ina diminished degree. Hence Juno proceeds together with 
Jupiter, generating all things in conjunction with the father. TTence, too, she is 
said to be equal in rank with Jupiter, as is likewise Rhea with Saturn. For this 
Goddess is the bosom of all the Saturnian power. Earth also is equal in dignity 
with Heaven. For Earth is the mother of all things, of which Heaven is the fa- 
ther. Δ prior to these clements, if we direct our attention to bound and infi- 
nity, Which rank in the order of principles, we shall find that all things whatever, 
which proceed into existence, are generated from both these. You have there- 
fore, in the intelhiible, in the intellectual, and in the supermundane Gods, the har- 
monious conjunction of the male with the female. You may also see the same 
in the heavens. For the whole of generation is governed by the Sun and Moon 3 
in a greater and paternal degree by the former; but secondarily, by the latter. 
Hfence also, the Moon is denominated by some, a lesser Sun. And among the 
male divinities in the Sun, there are likewise lunar Gods, and analogous orders. But 
if you direct your attention to demons, you will every where see the providence of 
these two-fold genera conjoined. For divine female dwmons, unitedly effect all 


40 . PROCLUS ON THE [BooK 1. 


things in a secondary degree, which are accomplished by divine male damons 
primarily, Female psychical likewise, and female corporeal demons, have to the. 
males the relation of mothers to fathers, and of duads to monads. For they ge- 
nerate all things with diminution, which the males produce paternally and united- 
ly. If therefore we before rightly assimilated the guardians to the celestial Gods, 
but the auxiliaries to dwmons their attendants, and who are ministrant to their 
providential energies, Plato very properly embraces in these genera, a similar 
conjunction of the mate with the female, and imparts to both common virtue, and 
common employments ; just as Nature binds these genera to, and causes them to 
procreate the same things in conjunction with each other, But she does not 
divide the one from the other, since whatever is generated from both is unprolitic, 
when either of them is separated ; though there is a greater difference in the phy- 
sical organs than in the lives of these; yet at the same time in these also, Nature 
makes the work of them to be common. Much more, therefore, does the commu- 
nion of them in their employments, and the whole of their life, deserve to be 


honoured. 


“Soc. But what did we establish concerning the procreation of chil- 
dren? Though perhaps you easily remember this on account of its novel- 


ty. For we ordered that the marriages and children should be common; 
as we were particularly carcful that none might be able to distinguish 
their own children, but that all might consider all as their kindred. ‘That 
hence those of an equal age might regard themselves as brothers and sis- 
ters; but that the younger might reverence the elder as their parents and 
grandfathers, and the elder might esteem the younger as their children 
and grandsons. 
“Tia. These things indeed, as you say, are easily remembered.” 


Ifsome one should inquire why that which is unusual is easily remembered, 
it is not difficult to reply, that it excites our phantasy inse ereater degree as being 
unexpected ; and inserts in us a clearer impression of itself. Moreover, it is easy 
conformably to Plato, to show how what is here said of marriages and children 
being common, applies to: women. For he wished, according to the intention of 


* In the text of Proclus, αληθείαν is erroneously printe 1 for anfecay. 


Pn αν .......ὅ 


BOOK 1.] TIMZUS OF PLATO. 4l 


the rulers, that their connexion with men should take place in definite times, 
accompanied with sacnifices and prayers; and that the woman that had con- 
nexion with a man, should not be the property of any one man, but should be 
separated after connexion, and dwell apart, and again at other times should be 
copulated with that man whom the guardians might approve. But. these things 
are thus indicated in what is said in the Republic. 

Referring, however, the theory of these particulars to nature, let us show how 
they pertain to the order of the universe. For these things by a much greater 
priority exist in the Gods, on account of the union of the divinities. For all things! 
are the progeny of all the Gods, though different things are characterized by a 
different peculiarity. All the Gods likewise are in all, and all are united to 
all, in conjunction with an unmingled purity adapted to all, to which Socrates di- 
recting his attention, embraces this communion, and this distribution of employ- 
ments, assigning one to each of the arts, conformably to nature. For not to know 
their own progeny as peculiarly their own, takes place with the Gods. On which 
account, indeed, their intellectual perceptions, and also. their productions are 
common. Each of them, however, benefits and preserves that which is generated, 
as being the common offspring of all of them. Moreover, to consider all those as 
brothers and sisters that are of an equal age, those that are elder as fathers and 
grandfathers, and the younger as children and grandsons, originates from. the 
Gods, and is transferred from thence to this polity. For similitude of essence, 
derived from the same cause, is that which is fraternal in them. But prolific cause, 
is in them that which is analogous to father and grandfather. And an efflux of 
essence proceeding into a second and third serics, exhibits the form of offspring. 
For that the same Goddess is conjoined with diflerent Gods, or the same Gud 
with many Goddesses, may be assumed from mystical treatises, and from what are 
called Sacred Marriages in the mysteries, which Plato as much as possible imitat- 
ing in what he ordains about politics and marriages, calls the marriages sacred. 
In physical productive powers also, we may sce that there is one and the same 
recipient of different powers ; and one productive power presenting itself to the 
view in a multitude of recipients, and pervading through many receptacles, But 
forms are analogous to males, and receptacles to females. Why therefore is 
this very thing beheld in the universe, but is paradoxical in human lives! 1 say 
it is because these lives are cut off from wholes, and every human soul is partible. 


* For ravra here, it is necessary to read παντγα. 


Tim. Plat. τ Vou. 1. ὰὼ 


42 PROCLUS ON THE {Book 1. 


Hence the dogmas which embrace this communion appear to it most difficult to 
be admitted. If, therefore, some one should take away the condition of lis pre- 
sent subsistence, and elevate himself to the whole of things, he would immediate- 
ly admit this communion, and despise the sympathy whichis divided by the mul- 
titude. So far, however, as each of us is extended, and minutely distributed 
about a part, and thus relinquishes the whole and one, so far also he leaps toa 
life of this kind, which is an unrestrained habitude, a disorderly arrangement, and 


an indivisible division. 


“Soc. But that they might from their birth acquire a natural disposi- 
tion as far as possible the best, we decreed that the rulers whom we placed 
over the marriage rites should, through the means of certain lots, take 
care that in the nuptial league, the worthy were mingled with the worthy ; 
that no discord may arise in this connexion, when it does not prove 
prosperous in the end, but that all the blame may be referred to fortune, 


and not to the guardians of such a conjunction.” 


Plato particularly assumes in his Republic similitude, sameness, and geometri- 
cal, In conjunction with arithmetical equality, ino order that the similitude of it 
to the heavens, as in sensibles, or to the intelligible, as in supereclestial lives, may 
be perfectly preserved. For through this cause, in marriages also, he preserves 
the union of the best woman with the best man, and of the less excellent: woman 
with the less excellent man. For in the Gods likewise, primary natures are more 
connascent with those of the first rank, and secondary with those of the second 
rank ; and together with union there is unmingled purity. Tfence in the second 
genera after the Gods, a distribution of this kind conformably to the intention of 
the Gods, is effected according to desert. On this account, divine femate die- 
mons are co-arranged with divine male dimons, psychical female with psychical 
inale, and material female with material male dwmons. And every where, the 
analogous in order proceeds as far as to the last of things. Po which we may 
add that the rulers contriving that this connexion may take plaice litently, sufh- 
ciently adumbrates to us that the cause of such a conjunction of genera sub- 
sists unapparently with the Gods; being thence primarily derived, bat) seconda- 
rily from damons,' and from the order of each, which ¢he lot indicates; possess- 


It is necessary here to insert the words, ἀπὸ τὼν δαιμόνων. 


BOOK 1.] TIM.EUS OF PLATO. 43 


ing the power of colligation from similitude of life, according to which each is 
co-arranged with the similar, the divine with the divine, the material with the 
material, and that which has a middle subsistence, with the middle. On this 
account, likewise, all sedition and dissension is removed from divine natures, 
each loving that which is allied to itself, according to its own order, perceiving 
that this order is spontaneous, and not adventitious and devised; of all which, 
the citizens being conjoined in marriage by lot, and not looking to elegance and 
ornament in the connexion, is an image, For in natural things, also, receptacles 
are distributed to forms appropriately; and each form may ascribe the cause of 
its own co-ordination to material variety. At the same time, likewise, this is 
eflected according to causes ' which preside over the whole fabrication of things, 
and which are analogous to guardians. And thus much, therefore, has been said, 
tor the sake of the theory of wholes. 

Longinus, however, doubts here, whether Plato was of opinion, that souls are 
emitted together with the seed: for in order that they may become most excellent, 
he conjoins similars with similars. And Porphyry replies indeed to the doubt, 
but not satisfactorily. Our preceptor, however, thinks that in’ the first place it 
should be observed, that Plato himself adds, “ In order that they might acquire a 
natural disposition as far as possible the best.” For children receice a physical 
stmilitude from their parents, and participate of a certain dignity and excellence from 
their begetters, according to the physical virtues. In the next place, it must be 
observed, that though it is not true that souls are emitted together with the seed, 
yet there is a distribution of the organs according to desert. For all souls are not 
introduced into casual organs, but each into that organ which is adapted to it. 


ezira μὲν ἐσῆλος ebuve, χείρα Ce χείρονι δοσκεν," 


says Homer. Farther still, as an initiator into the mysteries, by placing certain sym- 
bols about statues, renders them more adapted to the participation of supcrior powers, 
thus also total nature fashioning bodies, by physical productive powers, the statues of 
souls, disseminates a different aptitude in different bodies for the reception of different 


* For ra atriara here, it is requisite to read ra αἰτία. 


* Iliad, χιν, vs, 382. i.e. ‘* He gave the good [i. e. the brave] man, good things, but the less ex- 
cellent character, things of a less excellent nature. In the text of Proclus it is erroneously eofAa μὲν 
εσθλα eduve, x. Xr. 


44 PROCLUS ON THE : [Boox 1. 


souls, the better and the worse ; which the politician likewise rightly understand- 
ing, pays attention to the emission of seed in the city, and to all physical aptitude, 
in order that the most excellent souls may be generated for him in the most excel- 
lent natures. And thus much in answer to the doubt of Longinus. But why 
does Plato conceive it is better to think that Fortune is the cause of this distribu- 
tion to the citizens? Shall we say it is, because it is advantageous to us to know 
the cause of things which we think to be good, but better to conceive the presence 
of such as we apprehend to be evil, to be causcless, than to accuse the cause 
which distributes these [seeming evils] for a good purpose? For this excites to a 
contempt, or rather to a hatred of the giver; because every one avoids that which 
becomes to him productive of evil. 


“Soc. Moreover, we ordered that the children of the good should be 
educated, but that those of the bad should be secretly sent to some other 
Cie: 


These things also are established in the Republic, but by a much greater prior- 
ity take place in the universe. With respect, therefore, to the productions of 
Gods and Dwimons, some genera abide in them, pure and remote from generation, 
which on this account are called undefiled; but others descend into generation, 
not being able to remain in the heavens without a downward inclination. And 
some of these are the offspring of good, but others of less excellent powers. lor 
the term dad is indicative of less excellent. ‘The horses, therefore, and charioteers 
of the Gods, are all of them good; but those of partial souls are of a mixed 
nature.t Hence in these, there is preponderation, a verging downward, and a 
defluxion of wings, which the celestial Gods send into generation, and diemons 
who preside over the descent of souls, The celestial and undefiled genera of 
souls, therefore, are nourished following the Gods to the banquet and delicious 
food, as it is said in the Phedrus. And those that are subservient to generation, 
communicate with it, being latently sent into it from the heavens, as Socrates 
says, indicating by the word Jafent the invisible and occult cause in the Gods of 
the psychical descents, and that souls which thence descend, become subject 
[latently] to another providential inspection, and to other guardians who preside 
over generation. 


' This is asserted inthe Phadrus. See this explained, in the notes at the end of this Translation. 


δας A καράβι, ει, RN αὶ 


Boox 1] 'TIM.EUS OF PLATO. 45 


* Yet so that such of the adult among these as should be found to be 
of a good disposition, should be recalled from exile; while, on the con- 
trary, those who were retained from the first in the city as good, but 
proved afterwards bad, should be similarly banished.” 


In the Republic, Socrates makes a transition not only from those that were 
distributed from the upper into the lower city, but also from those of the golden 
race that were born there. Here, however, the reference is made to those who 
are recalled from exile. Do these things, therefore, accord with each other? Per- 
haps, indeed, it is possible to reconcile what is here said, with what is there deter- 
mined, if we understand the word adult, as not only pertaining to those sent from 
the upper city, but likewise to all those that are educated in the lower city. For, 
in short, the natural disposition is to be considered of those adults who were born 
in the lower city, or of those who were sent from the upper into the lower city, and 
thus those that are worthy are to be recalled from exile. Butif some one is will- 
ing to understand the words according to our first explanation of them, it: must 
be said, that what Socrates now delivers is conformable to the things proposed 
to be considered. For descending [rational] souls again ascend, but not such 
souls as had their .ypostasis from the beginning in generation, and about matter, 
such as are the multitude of irrational souls. And thus much for the words 
themselves. See, however, how the same things take place in wholes, as. those 
Which Socrates ordains in his polity. For some things always have the same 
order in the heavens, remaining divine and immutable; but others are always 
conversant with generation ; and others are in a certain respect the media between 
both ; at one time, indeed, being suspended from divine natures themselves, but 
at another being mingled with those that embrace generation. It is not, therefore, 
the damoniacal genus which ascends or descends, nor is this to be asserted of 
multiform lives, nor are dwemons subject to death, but partial souls, which are at 
one time conversant with generation, and at another are transferred into a divine 
demoniacal allotment; which things being known by Socrates in the Republic, 
he legislatively ordains that which is analogous to them. — For the celestial Jupiter 
presides over the Gods in the heavens, over damons that elevate partial souls [to 
their paternal port}, and also over others that lead souls into generation, in order 
that the ascents and descents of souls may be never failing in the universe. “ For 
though you should see this particular soul restored to its pristine perfection, yet 


46 PROCLUS ON THE - [Book 1. 


the father sends another to be annumerated,” according to the divinely-inspired 
indication‘ about these things. 


“Soc. Have we, therefore, again sufficiently resumed the epitome of 
the discussion of yesterday, or do we require any thing further, friend 
Timeus, which has been omitted ἢ 


The resumption of the polity teaches us, through images, how the universe is 
filled with the most excellent productive powers. For generated natures in it are 
separated from each other, and each communicating with other things, energizes 
according to its own peculiarity. And primary, indeed, are exempt from: secon- 
dary natures, yet employ their energies, as necessary to: the completion of the 
universe. But secondary are adorned by primary natures. Phe most excellent, 
however, of mundane beings, are connascently conjoined with the most excellent, 
middle with middle, and last with such as are dast. Bat the same productive 
powers pervade through many subjects, and the same recipients participate of 
many productive powers. Lives, also, at different times have different allotments, 
according to their desert. All these particulars, therefore, sufficiently place be- 
fore our view the order of the universe. For in detinite heads, Socrates has, ina 
becoming manner, epitomized every form of the polity, recurring to intellectual 
Impartibility, in order that he might imitate the God who adorns the celestial 
polity intelligibly and paternally. But since every where measures and perfec- 
tion are detinitely imparted to secondary natures from [primary 7 eases, on this 
account also Socrates requests Tinieus to inform him, whether he has compre. 
hended fin his epitome} every ἤσαν οὐ the polity. Por every intellect being firmly 
fixed in the deity prior to itself, defines itself by looking to it. To which we may 
add, that to speak) summarily is a syvinbol of the first parts, and the head of the 
universe being adorned by the fabricator of the heavens; which the Demiurgus 
of the universe adorns ina more perfect manner, looking to the whole, and the 
one life of the world. And thus much respecting the analogy of partial natures 
to wholes. 

The investigation, however, is not attended with any difficulty, whether the 
words inean, “ Slave we now epitomized the polity which we discussed yesterday ?” or 
“ Have we again epitomized to-day, the polity which we epitomized yesterday?” For 


δ, ον, According to the Chaldean Oracles. 


ποοκ 1. TIMAUS OF PLATO. 47 


whether yesterday Socrates spoke more diffusely, but now summarily, or he 
spoke summarily in both, the divine Tamblichus approves of either of the read- 
ings, and we do not at all difler from him. | Perhaps, however, the latter con- 
struction is more consonant, For again to discuss the polity summarily, mani- 
fests thatit was summarily discussed yesterday. And it is not at all wonderful, 
that the summary discussion which took place in the Republic, should not be 
brought to light. For many other things which are asserted here, as being said 
on the former day, are not to be found in that dialogue. Unless it should be said 
that the word again, does not refer to the epitomizing, but to resuming the discus- 
sion. For he resumes, who narrates at great lencth what had been before said ; 
but he again resumes, who summarily contracts the narration. But whichever of 
the constructions is adopted, neither of them is attended with any difliculty. 


“Soc. Hear now, then, how I am affected towards this polity which 
we have discussed.” 


What Socrates says in the words that follow, comprehends, that I may speak 
summarily, these five particulars. First, what that is which in what has been 
said, he desires should take place, after the narration of the polity. Secondly, 
that he is not sufficient to effect this himself. Thirdly, that neither is any one of 
the poets sufficient. Fourthly, that it is not proper to commit a work of this 
kind to the sophists,  Fitthly, that the anditors alone can accomplish that which 
is earnestly desired by Socrates, ina becoming manner. What, therefore, is 
this? Por it is necessary, ino the first: place, to speak concerning that: which 
Socrates desires to sec after this polity, viz. to see, as he says, a city of this kind 
In motion, engaging in contests and labors, and warlike actions, in order that 
after the peaceful lite which he had delivered, he might have to narrate the ener- 
gies of the city arising from circumstances of times and places. This, therefore, 
is What he wishes to see accomplished. 

Some one, however, may doubt to what the desire of Socrates is directed, and 
on what account he wishes this to be accomplished. Porphyry therefore dis- 
solves the doubt by saving, that energies perfect habits, not only those energies 
that are prior to habits, but also those that proceed from them. For the pertee- 
tion in habit, is in conjunction with energy, since otherwise habit will be in 
a certain respect in capacity, and at rest through remission of energy. Socrates 
therefore, in order that he may survey the polity truly perfect, requires that in 


48 PROCLUS ON THE [Book ι- 


words it may be beheld in motion, engaged in warlike actions, and contending 
with others, And it appears, says he, from hence, to be manifest that Plato does 
not admit that the habit of virtue by itself, but. when energizing, is sufficient to 
felicity. It may, however, be said, in answer to Porphyry, that if the end was 
military, it would be requisite to assert that war gives perfection to the polity. 
But ifthe end of it is peace, what occasion is there to solve Platonic doubts by 
introducing Peripatetic explanations? Or though the end is not military, νοὶ 
war exhibits the magnitude of virtue in a greater degree than peace, just as 
mighty waves and a tempest, show in a stronger light the skill of the pilots art. 
And in short, this is eflected by circumstances, as the Stoies also are accustomed 
to say, “ Give circumstances, and take the man.” For that which is not subdued 
by things which enslave others, manitests a life in every respect worthy, — Perhaps, 
however, it is absurd to refer the cause to these things alone, though they have a 
political reason, and not to look to the whole scope of Plato, according to which 
the God who adorns the polity in the heavens, Is ling also that generation 
should be governed by the celestial Gods, and that the war of forms in matter 
should always subsist ; in order that the cirele of generation may adambrate the 
celestial circulation. Aud this itis to see the eity excited to war, to see genera- 
tion co-arranged with the celestial regions, and the whole of it governed from 
thence.  Ttappears likewise, that this 15 analogous to what is shortly after said 
by the Demiurgus of the universe, © That when the generating futher understood 
that ths wencrated resemblance [the workd| of the eternal Gods moved and lived, he 
was delizhtd with his work.” In asimilar manner, therefore, Socraies wished 
to see his city moving and energizing 5 just as the God who comprehends the 
celestial polity wished to behold: the natures whieh it contains energizing, and 
adorning the contrariety produced by generation, Such an analogy, thetefore, 
as this, takes phice in the present instince, 

If, however, we arranged before, the lower city as analoyous lo ceneration, but 
now as analogous to war, you must not wonder, Por the same things may be 
safely arranged among diflerent things according to different analogies. Por 
generation also, according to the lives in it which are inseparable from matter, 
resembles the lower city; but according to its contrarieties and material tumult, 
it is similar to war, and warlike dissensions, That we may, however, co-adapt 
every thing to the theory of mundane wholes, prior to the consideration of every 
particular, let us direct our attention to the second thing said by Socrates, and 
see how it accords with this theory. For since Socrates is analogous to the first 


BOOK t.] TIM.EUS OF PLATO. 49 


of the three fathers who adorn the first of things, he says he is not sufficient to 
fashion what follows. For the divinity who gives subsistence to all things, is 
different from him who constitutes toings of a middle nature ; and this God again 
is different from him who is the cause of things that rank as the third. But the 
third particular is, that neither are the poets sufficient for this purpose. Nor, in 
the fourth place, the sophists. The former, indeed, because they imitate the things 
in which they have been nourished ; but the latter, because they are wanderers, 
and not at one and the same tine, philosophers and politicians. 

Again, therefore, let us see how these things are conformable to what has been 
before said. For it is necessary that the powers that are to preside over genera- 
tion should not be separable’ from material natures, but conversant with them, 
For these powers are analogous to poets who invent fables, and to imitators. 
For these are employed about images, alone praise material and partible natures 
which they only know, and are unable to ascend from matter. Nor is it fit that 
these powers should be inseparable,’ and very mutable, at diflerent times ascend- 
ing or descending to different orders, such as are partial souls, who are assimi- 
lated to sophists ; because they also possess all-beautifal productive powers, but 
at different times wander to different parts of the world. [lence it is necessary 
that the powers that connectedly contain generation, which is governed by the 
heavens, should at one and the same time be philosophical and political; in 
order that through the philosophic characteristic, they may be separate from the 
subjects of their government, but may energize providentially through the political 
peculiarity, performing the duties pertaining to their allotments according te 
intellect. For that which is physical, being productive, is inseparable from 
matter, but the form of partial souls: being sophistical, is abundantly wandering. 
Its necessary, however, prior to things which are moved, that there should be 
the invariable and perpetually-permanent providence of the Gods, and immutable 
prior to mutable allotments. In the Ἐπ place, therefore, Socrates delivers to us 
who those are, that are able to effect this. For these things are to be transferred 
from words to deeds ; because the Demiurgus of the universe, and the rest of the 
fathers, fabricate totally and exemptly ; the second of which fathers zives subsist- 
ence to middle, but the third to last natures. And to these Timeus, Critias, and 


* For axwpiorous here, it is necessary to read ywporovs, and to supply adda, 50 as instead of cure 
axwpiorovs aurwy εἰναι dei, και εν avrais orpegoueras, to read oure ywprorovs avrwy εἰναι det, ἀλλα και κ΄ A. 


* Hence for χωριστας in this place, it is necessary to read axwporas. 


Tim. Plat. Vou. I. ᾿ G 


50 PROCLUS ON THE [nook 1. 


Hermocrates, are analogous. But of these, the first is praised in an admirable 
manner, Socrates also adding, “in my opinion;” but the second, in a middle way, 
conformably to his order; and the third, in the last degree, te. according to the 
testimony of others. | 


“ For J will illustrate the affair by a similitude. Suppose then that 
some one, on beholding beautiful animals, whether represented in ἃ 
picture or really alive, but in ἃ state of rest, should desire to behold 
them in motion, and engaging in some one of those contests which per- 


8 


tain to bodies. 


Longinus says, that Plato here decorates and beautifies his diction, through 
similitudes and the gracefulness of the words. But Longinus says this in answer 
to certain Platonists, who contend, that this mode of expression is spontaneous, 
and not the result of art. For Plato, he observes, pays attention to the selection 
of words, and does not employ them casually. It may, however, be said, that 
Plato made choice of this form of words from a mode of diction which was at that 
time common and usual, and that he was very attentive to what was customary. 
For the atoms of Epicurns would more rapidly by their concurrence produce the 
world, than nouns and verbs would form a correct sentence by a casual compo- 
sition. Bat some blame Plato for employing metaphors in’ the use of words 5 
though with respect to composition, all admire him, At the same time, however, 
it may be inferred, not from this cireumstance alone, but from such care and 
industry as are exhibited in the present words, that he paid great attention to 
diction. For Socrates does not simply say, that he desires to see this accoms 
plished by those that were with Pinwus; but he speaks like one decorating his 
words and alluring the hearer, when he says: ‘Lor 7 will dlustrate the affair by 
a δἰ μος. Suppose that some one on beholling beautiful animals, whether repres 
sented ina picture, or really alive,” &e. And thus much for Longinus. 

Origen, however, grants indeed, that Plato is attentive to the grace of diction, 
not as regarding that which is pleasing, as the end of it, but that he employs this. 
image for the sake of exhibiting the manner in which he was himse!faflected. 


' The text of Proclus haus, erroneously, καὶ rot των row σωμάσι δυκουντῶν ἀνήκειν Kara τὴν ἀγωνίαν 


αθλενν Tw, instead of καὶ re γὼν τοῖς σωμασι δοκυνντων προσήκειν κατὰ Τὴν αγωγια) αθλονντα. 


ROOK 1 TIMAEUS OF PLATO. δ] 


And we say, that this similitnde was written for the sake of the imitation of divine 
natures; that the grace of the words presents to us an image of the grace im- 
parted by the Deminurgus to celestial natures; and that the artitice of the diction, 
Which is mingled with the spontaneous, adumbrates divine production, which 
has indeed a boundary from itself, and also a progression from being and 
essence. Tf, likewise, you direct your attention to the image itself, beautiful 
animals manifest those natures that are resplendent with [divine] beanty ; but those 
represented in a picture, or really alive, indicate corporal images, and true lives 
prior to these imitations, For the figures of the Gods are resemblances of the 
animals that are in them, But those that are ina state of rest exhibit to us the 
natures that are fall of intellectual arrangement, and of an equable and continued 
life; those that are in motion such as proceed into another order, and a second 
fabrication ; and those which engage in some one of the contests pertaining to bodies, 
are images of those that impart to more imperfect natures their own proper 
eflluxions and powers, and operate by their own powers on other things. And 
thus much respecting the image. But the words whcther represented in a picture 
or really alive, ave rightly asserted in both respects of divine bodies. For they are 
depicted by the dodecahedron, and they possess eflicacious and demiurgic lives. 
If, however, you consider the words separately, they will signify that the before- 
mentioned polity is indeed fashioned in words, and is assimilated to the heavens, 
but evists, tf not in human, yet in true or demoniacal lives. Farther still, ἐὸ desire ta 
see the city in motion, is analogous to the words {in another part of this dialogue] 
“as soon as the father saw the universe moving, he was delighted, and wished to assi- 
milate it ina still greater degree to its paradigm.” For thus also the adorner of 
the heavens wished to see them in motion, and through motion governing the 
war of generation, But the words “engaging in some one of the contests pertaining 
to bodies,” are employed, because of contests some belong to souls, but others to 
bodies ; and the latter are such as running, wrestling, and gymnastic. 


Ta such a manner am I also affected towards the city which we 
have discussed. For I should gladly hear any one relating the contests 
of our city with other cities, when it engages in a becoming manner in 
war, and acts during such an engagement in a way worthy of its educa- 
tion and discipline, both with respect to practical. achievements, and 
verbal negociations.” 


52 _PROCLUS ON THE [RooK 1. 


We have before shown through what cause, and with reference to what para- 
digm, Socrates wished to see his republic contending in war. Because cities, 
however, employ against their enemies both works and words; words indeed in 
embassies, in compacts, in exhortations to battle, and inevery thing of this kind ; 
but works in the pitching of camps, in spears, and the hurling of missive weapons; 
on this account Socrates wishes that a city of this kind should be celebrated 
according to both these. In words indeed, as prudent, cautions, magnanimous, 
and strenuous; but in deeds, as brave, vehement, and well exercised. For thus, 
according to both, it will imitate its paradigm, who, shining with physical and 
intellectual productions, adorns all the war of generation, 


“ For, indeed, O Critias and Hermocrates, I am conscious of my 
own inability to praise such men and such a city according to their 
desert.” 


This is the second of the proposed heads, of which we have before assigned the 
cause, and shall now again explore it according to another method. For now 
some of the more ancient [interpreters] have said, that the encomiastic form of 
writing is robust, superb, and magnificent; but the Socratic character of diction 
is slender, accurate, and dialectic. The latter, therefore, is contrary to the 
former. Hence (say they} Socrates avoids panegyric, as knowing the power he 
possessed, and the subjects to which it was naturally adapted. Those, however, 
who assert this, in addition to their being directly refuted by the Menexenus, 
appear to me not to have perceived the magnificence of the diction of Socrates in 
the Phiedrus. There are also those who say it is fit that the artificer of such-like 
encomiums, should be skilled in warlike affairs. Hence many historians err in their 
disposition of armies, through ignorance of tactics. But Socrates having fought 
at Delos and Potidiwa, was not unskilled in all such-like particulars. Others 
avain assert, that Socrates speaks ironically, Just as he said with respect to other 
things, that he was ignorant of them, so here he says, that he did not know how to 
praise this city according to its desert. The irony, however, of Socrates was 
employed against sophists and young men, and not against wise and scientific 
men. It is better, therefore, instead of these things to say, that he guards against 
becoming the third from the truth. For the works of a rightly instituted city, are 
the third from the paradigm of truth fi. e. of the true or intelligible polity}. Hence, 
wishing to remain in the second from the truth, he says, he is not able to bear the 


book 1 TIMEUS OF PLATO. 53 


descent to the third species of life. And an impotency of this kind is an abund- 
ance of power. For to be able to abide in paradigms, is eflected through power 
which ts transcendent. You may likewise see how this accords with what has 
been before said by us respecting the analogy of these things to wholes. For the 
second fabrication ts assimilated: to the first, and on this account is proximate to 
it. For the whole demiurgic series is one, possessing union together with separ- 
ation. Very properly, therefore, is Socrates precedaneously extended to Critias 
and Hermocrates, and he rightly thinks it fit that they should weave together the 
particulars that are next in order, For Timaus is about to deliver these things in 
a more universal and elevated manner, and not through images, in consequence of 
directly preserving his analogy to the Demiurgus of wholes, who paints the 
heavens with the dodecahedron, but generation with appropriate figures. 


Indeed, that I should be incapable of such an undertaking is not 
wondertul, since the same inbecility seems to have attended poets, both of 
the pastand presentage. Not that [ despise the poetic genus; but it is 
pertectly evident, that the imitative tribe easily and in the best manner 
imitate things ino which they have been educated. But that which is 
foreign to the education of any one, it is difficult to imitate well in deeds, 
and still more dithcult in words.” 


This is the third of the before-mentioned heads of discussion, in which Socrates 
shows that none of the poets have been adequate to the praise of men and cities 
of this kind, which have casually been engaged in warlike actions. Longinus, 
however, and Origen, donbt, whether Plato comprehends Homer among the 
poets, when he says, that he has not only the same opinion of the poets then 
existing (for this is nothing novel), but likewise of those of former times, so that 
Porphyry informs us that Origen passed three whole days exclaiming, blushing and 
toiling, asserting that the hypothesis and the doubt were great, and being ambi- 
tious to show that the imitation in the poetry of Homer is sufficient for virtuous 
actions, For who speaks more magnificently than Llomer, who, representing the 
Gods as contending and fighting with each other, does not err in his imitation, 
but speaks loftily conformably to the nature of things? Porphyry, however, in 
reply, says, that Homer is indeed sufficient to give magnitude and elevation to the 
passions, and to excite actions to an imaginative bulk, but that he is not capable 


54 PROCLUsS ON THE {BooK 1. 


of delivering an impassivity which is intellectual, and which energizes according to 
a philosophic life. But YT should wonder if Homer is not sufficient for these 
things, but Critias is, or Hermocrates, and should be thought fit to speak about 
them. It appears, therefore, to me, that Plato divides poetry into the divinely- 
inspired, and the artificial, And having made this division, he refers the magni- 
ficent diction and sublimity derived from inspiration, to the Gods. For oracles in 
a remarkable degree possess grandeur, vehemence, and magnificence of language. 
But he evinces that the poetry proceeding from human art, is not adequate to the 
praise of the fortitude of this city, and of the great deeds of the men that are 
educated init. For if there is any artificial sublimity 1m some one of the poets, it 
has much of contrivance in it, and grandeur of diction, and makes great use 
of metaphors, as is the case with Antimachus. But Socrates requires a pane- 
gyrist, who exlubits in his pratse a spontaneous sublimity, and a magnificence of 
language, which 15 free from compulsion and pure; justas actions Cin bis Republic] 
have magnificence, not casually, bat adapted to the education and discipline of 
the men, That Socrates, however, does not reject’ the divinely-inspired poet, 
nor the whole of poetry, but that only which is artiticul, he manifests, PE think, 
when he says, “that he docs not despise the poetic genus.” The poctic genus, 
therefore, is divine, as he elsewhere says. But he despises the imitative species of 
poetry; nor yet Uns simply ; but that whieh ts nourished in depraved manners and 
laws. For this, in consequence of verging to things of a less excellent nature, is 
not naturally adapted to be imitative of more exalted manners. And thus much 
in answer to the doubt. 

The last part, however of the words of Socrates, being ina certain respect dif- 
ficult, may be rendered perspicuous as follows: But the words are, that which ts 
Sorcign to the education of any one, itis dificult to imitate well in deeds, and still more 
difficult in werds.” Por it scems to be easy to imitate words or deeds. Not a 
few, therefore, act suphistically, by exlibiting virtue as far as words, bat in deeds 
being entirely alienated from it. Willit not, therefore, be better to interpret these 
words thus, viz.: To suppose the most excellent education is implied in the words, 
that which ts foreign to the education of any one; but to assume, in decds and in 
words, as equivalent to, conformably to deeds, and conformably to words ; and to imi- 
fate well, as having the same meaning with fo be τε εὐ imitated 2. And thus we may 
collect from all these, that for that which is most excellent to be well imitated, 
itis difficult mdeed according to deeds, but it is still more dullicult for it to be 
well imitated according to words in a written work. For this is the thing 


BOOK 1. TIM.EUS OF PLATO. 55 


proposed to be effected in poetry. And you may see how this accords with 
things themselves. For he who in a written work narrates the deeds of the most 
excellent men, composes a history. But he who narrates the speeches of these men, 
ifhe intends to preserve the manners of the speaker, assumes a disposition similar 
io the speaker. For words are seen to difler according to the inward dispositions. 
For thas we deride most of those, except Plato, who have written the Apology of 
Socrates, as not preserving the Socratic manner in their composition. Though 
the narration of this very thing, that Socrates was accused, made an apology, and 
was sentenced to die, would not be thought worthy of laughter, but the dissimili- 
tude of imitation in the composition, renders the imitators ridiculous. — Since, also» 
to say of Aclilles, that he came forth armed after such a manner, and that he 
performed such deeds, is not dificalt; but to narrate copiously what he said» 
when detained in the river, is not easy. But this is the province of one who is 
able to assume the manners of the hero, and to write conformably to what he 
would have said. This also is evident from Socrates in the Republic, very much 
Dblamine Homer respecting the imitation of words. But as to the Gods, it is said 
to be easy by language to uifa/e the words or the deeds of the Gods. For who 
can delineate their works according to their desert? Or it may be said that it is 
the same thing with respect to the Gods, to imitate their words or deeds. For 
since their words are intellections, and their intellections are productions, the 
imitator of their words is also the imitator of their productions, So that by how 
much he fails in the one, by so much also is he deficient in the imitation of the 
other. Longinus, however, has the following doubts with respect to the proposed 
words. For if poets are not worthy imitators of the works pertaining to such a 
city as this, because they are not educated in the manners of the city, neither will 
Critias and his associates be able to effect this. For neither did they live perform- 
ing the office of magistrates in it. But if it is because they have not science, but 
are imitators alone, why by receiving types from us, may they not be able to imi- 
tate, since they possess an imitative power? In answer to these doubts, it may be 
said, that the imitation of such a polity proceeds through a life concordant with 
its paradigms. For he who does not live according to virtue, is incapable of 
adducing words adapted to worthy men. It is not, therefore, sufficient merely 
to hear what form of life the polity possesses, in order to imitate it, as the doubt 
of Longinus says itis, Bat Porphyry adds, that as all things, such for instance 
as the diurnal light, are not imitated by painters, so neither is the life of the most 
excellent polity imitated by poets, in consequence of transcending their power. 


56 — PROCLUS ON THE [BooK 1. 


“ But with respect to the tribe of sophists, though I consider them as 
skilled both in the art of speaking, and in many other beautiful arts, yet 
as they have no settled abode, but wander daily through a multitude of 
cities, IT am afraid, lest with respect to the institutions of philoso- 
phers and politicians, they should not be able to conjecture the qua- 
lity and magnitude of those concerns, which wise and politic men are 
engaged in with individuals in warlike undertakings, both in deeds and 


» 
words. 


With respect to the sophists, some of them frequently pretended to be skilled in 
astronomy, others in geometry, others in politics, and others in the art of dividing. 
Hence they are now said to be skilled in many beautiful arts. Since, however, 
they did not possess a scientific knowledge of these, it is added, that they are 
skilled in them. For skil! manifests an irrational occupation in’ mere words, 
unaccompanied with the Knowledge of the why. Because, however, they 
not only lived at different times in different cities, but were full of deception, of 
false opinion, and unscientific wandering, they are justly called wanderers. But as 
they led a disorderly and inerudite life, energizing according to passion, they are 
very properly said not to have a settled abode ; since it is requisite that every one 
should arrange himself prior to other things. For all such particutars, as ave ina 
family and a city, are Likewise in manners, and these prior to externals ought to 
be titly governed. Who then are the proper imitators of the deeds and words of 
the best polity, if neither the poets nor the sophists are? Phey are such as are 
both politicians and philosophers. For the union of both these is necessary, in 
order that through the political character they may be able to perceive the works 
of the citizens ; but through the philosophic, their words, te consequence of 
inwardly pre-assuming their life. And through the former, indeed, they com- 
prehend their practical wisdom, but through the latter, the intellectual energy of 
the rulers. But from these images we should make a transition to demiurgic 
causes. For it is necessary that these also should) be total and Intellectual, mn 
order that the universe may be consummately perfect, and that generation may 


possess ironically such things as the heavens primarily contain. 


“ The genus, therefore, of your habit remains, which at one and the 
same time participates of both these, by nature and by education.” 


BOOK 1. TIMZUS OF PLATO. 57 


Longinus, not disdaining to survey these words, and those that precede them, — 
says, that in that part of them beginning with, “ But with respect to the tribe of 
sophists, Lam afraid, as they are wanderers,” &c. there is a difference of expression 
through the desire of dignity and gravity in the diction. That in the words that 
follow, “ Lest with respect to the institutions of philosophers and politicians, they 
should not be able to conjecture the quality and magnitude of those concerns,” &e. 
there is a distortion of phrase from what is natural. And that the third part, 
“ The genus therefore of your habit remains,” &c. is perfectly unusual. For it is 
not at all dissimilar to the strength of Hercules, to sey ig Τελεμαάχοιο, the sacred 
strength of Telemachus,” and other such like expressions. But Origen admits, 
that the form of expression in the proposed words, is conformable to the manner 
of historians. For such like periphrases are adapted to a narration of this kind, 
as well as to poetry. We, however, say, that Plato everywhere changes his 
mode of diction, so as to be adapted to his subjects; and in unusual things, stu- 
dies mutations of expression. But we do not admit that the proposed words are a 
periphrasis. For they do not manifest the same thing as the expression you, like 
the strength of Hercules ; from which there would only be an ability of giving that 
which is adapted to the imitation of the best polity. For those who are both 
philosophers and politicians, by energizing according to the habit which they 
possess, and which differs from the poetical and sophistical habit, will be 
able to effect that which Socrates desires. And thus much for the words 
themselves, 

Looking, however, to the conceptions which they contain, we must say, that So- 
crates excites Critias and [lermocrates to what remains to be accomplished in the 
polity. But he likewise calls on Timieus to assist the undertaking. And this is 
the fifth head of the things proposed for elucidation. You may also see how 
magnificently Socrates celebrates the men from the very beginning, calling [the 
wisdom which they possess] a Aabit, in order that he may exempt them from so- 
phistical wandering. But he says that they are partakers of the political science, 
both by nature and education, in order that you may contradistinguish it from 
poetical imitation, which is nourished by less excellent laws. And he designates 
the perfect from nature and educaiion ; lest depriving nature of education, you should 
cause it to be lame ;* or you should think that education ought to be thrown into an 


* Odyss. 11. 409. 
* For xoAny here, it is necessary to read χωλην, 


Tim. Plat. το α, te 


58 | PROCLUS ON THE > [BOOK 1. 


unapt and incongruous recipient. And thus much has been said in common re- 
specting the men, But if you wish to speak, proceeding to paradigins, the demi- 
urgic genus, which is total and intellectual, remains to be arranged according to a 
providential attention to wholes. Let us, however, survey separately every parti- 
cular. 


“ For Timzus here of Locris, an Italian city, governed by the best of 
laws, exclusive of his not being inferior to any of his fellow-citizens in 
wealth and nobility, has obtained in his own city the greatest honours, 
and the highest posts of government; and, in my opinion, has arrived at 
the summit of all philosophy.” 


What testimony, therefore, can be more admirable than this, or what praise can 
be greater? Does it not, in the first place, evince that Timiwus was a political 
character; in the second place, that he possessed intellectual knowledge {ina 
most eminent degree], by saying, that he had arrived at the summit of all phuilo- 
sophy; and adding, in my opinion, which places a colophon on all the panegyrics ? 
What other image also than this among men, is more carable of being assimilated 
to the one Demiurgus? For, in the first place, by the poutical and the philosophic, 
the image is Jovian. In the next place, by asserting that Timiwus belonged toa 
city governed by the best of laws, it imitates the god who was nurtured in the in- 
tellizible by Adrastia. And by Timwus excelling in nobility of birth, it adum- 
brates the total, intellectual, and unical nature of the god. For all these the De- 
miurgus possesses, by participating of the fathers prior to himself. By asserting 
also that Timwus had obtained the highest posts of government, it represents to us 
the royal power of the Demiurgus, and which has dominion over wholes ; his 
sceptre, according to theologists, consisting of four and twenty measures. But to 
add likewise that he had enjoyed the greatest honours, presents us with an image 
of that transcendency which is exempt from wholes, both in dignity and power. 
It is the Demiurgus, therefore, who also distributes honours to others. And it 
may be said, that the assertion that Timius had arrived at the summit of philoso- 
phy, assimilates him to the god, who at once perfectly contains all knowledge in 
himself. So that, from all that has been said, you may apprehend, as from ima- 
ses, who the Demiurgus of the universe is; that he is an intellect comprehensive 
of many intellects, and arranged among the intellectual Gods ; that he is full of 


BOOK 1.J TIM.ZUS OF PLATO. 59 


the first intelligibles ; and that he has a royal establishment, as surpassing in dig- 
nity the other demiurgic gods. If, however, Plato calls the city of Timaus Lo- 
cris, it not being usual with the Greeks thus to denominate it, but to call it Locri 
only, in order to distinguish it from the Locris opposite to Eubcea, we must not 
wonder. For Plato changes many things for the purpose of signifying in a clearer 
manner the thing proposed. But that the Locrians were governed by the best 
laws is evident ; for their legislator was Zaleucus. 


“ Besides, we all know that Critias is not ignorant of any of the parti- 
culars of which we are now speaking.” 


Critias, indeed, was of a generous and grand nature. He likewise engaged in 
philosophic conferences, and was called, as history informs us, an ideot among 
philosophers, but a philosopher among ideots. He tyrannized also, being one of 
the thirty. Itis not, however, just to accuse Socrates on this account, because he 
now thinks him deserving of a certain praise. For, in the first place, we should 
attend to the manner in which he praises him. For he says, that “ he is not igno- 
rant of any of the particulars of which we are now speaking,” both on account of his 
natural disposition, and his association with philosophers. In the next place, we 
should observe, that the tyrannical character is an argument of an excellent na- 
ture, as we learn from the fable in the [10th book of the] Republic, which parti- 
cularly leads souls descending from the heavens to a tyrannical life. For being 
accustomed there to revolve with the Gods, and to govern the universe in conjunc- 
tion with them, in these terrestrial regions also, they pursue apparent power ; just 
as those who possess the remembrance of intelligible beauty, embrace visible 
beauty. That Critias, however, pertains, according to analogy, to the middle 
fabrication of things, may be learnt, in the first place, from his succeeding to the 
discourse of Socrates ; in the next place, from his narrating the Atlantic history, 
the Atlantics being the progeny of Neptune; and, in the third place, from his 
own proper life, Bor the ruling peculiarity, and that which extends to many 
things, are the characteristics of this life. Power, likewise pertains to media, and 
therefore he possesses the middle place in the encomiums. For to assert of him, 
that he was not one of the vulgar, but a partaker of the prerogatives of Timeus, 
shows his inferiority to the first person of the dialogue. But that he was not en- 
tirely removed from him, indicates his alliance to him, 


60 PROCLUS ON THE (soox 1. 


“ Nor is this to be doubted of Hermocrates, since a multitude of cir- 
cumstances evince that he is, both by nature and education, adapted to 
411 such concerns.” 


Hermocrates was a Syracusan general, desirous of living conformably to law. 
Hence also he participates, in a certain respect, of the political science and philo- 
sophy. He must be * referred, therefore, according to analogy, to tle third fabri- 
cation * of things. For the command of an army is a power allied to the god, 
who arranges the last and most disorderly parts ΟΥ̓ mundane fabrication ; and fo 
be testified by a multitude of circumstances, indicates an analogy to the power that 
produces fabrication into all multitude, and an ultimate division. We therefore 
make this arrangement, in order that the men may have an analogy to the things. 
But others arrange Critias as inferior to Hermocrates ; though the absent person 
was neither adapted to speak nor to hear, and of those that are present Lat a 
conference], he who is an auditor, indeed, but is silent, is secondary to lim who 
is both an auditor and a speaker, and in this respect: imitates those that are about 
Socrates and Timwus. In the next place, this also must be considered, that So- 
crates gives the preference to Critias, in what he says, praising him immediately 
after Timewus. There are likewise those who attribute such an order as the fol- 
lowing to these persons, viz. they arrange Timanus according to the paradigmatic 
cause, Socrates aceording to the efficient, and Critias according to the formal 
cause; for he Jeads into energy those that have been rightly educated ; but: Her- 
mocrates according to the material cause. Hence also he is adapted indeed to 
hear, but not to speak. For matter receives productive powers externally, but is 
not naturally adapted to generate. And this arrangement indeed will be found 
to be very reasonable, if we abandon the former conceptions [relative to the ana- 
logy of the men]. 


* Instead of So καὶ πολιτικῆς πως pererxe, καὶ φιλοσοφιαι evexey οὖν «κ᾿ A., iL is Necessary to read διο 
και πολιτικὴς ἴων μετειχέ καὶ φιλυσυφιαι. ενεέγκεν οὖν K. A, 

* Timeus is analogous to Jupiter, the Demiurgus of the universe; but Socrates, Critias, and Her- 
mocrates, are analogous to the three ruling fathers, or demiurgi, Jupiter, Neptune, and Pluto, who 
form the summit of the supermundane order of Gods. For, according to the arcana of the Grecian 
theology, there is a twofold Jupiter; one being the Demiurgus, and existing at the extremity of the 
intellectual order; but the other being the first of the supermundane demiurgic triad. See the oth 
Book of my translation of Proclus on the Theology of Plato. 


ORAS Os < AMO βε" 


BOOK 1.] TIM.£US OF PLATO. ΟἹ 


“Hence when you yesterday requested me to discuss what pertains to 
a polity, I readily complied with your request; being persuaded that the 
remainder of the discourse could not be more conveniently explained by 
any one than by you, if you were but willing to engage in its discussion. 
For when you have properly adapted the city for warlike purposes, there 
is no one in the present age but you from whom it can acquire every 
thing fit for it to receive. As I have, therefore, hitherto complied with 
your request, I shall now require you to comply with mine in the above- 
mentioned particulars. Nor have you, indeed, refused this employment ; 
but have, with common consent, determined to repay my hospitality with 
the banquet of discourse. I now, therefore, stand prepared, in a deco- 
rous manner, to receive the promised feast.” 


The summary repetition of the polity appears, indeed, as Socrates now says, to 
have been made for the sake of the discussion of the contests in war of a rightly 
constituted city. Both the concise comprehension, however, of the polity, and 
the Atlantie war, refer us to the one fabrication of the world. For, as we have 
before observed, it is better, prior to the whole fabrication, and all the form of the 
production of the world, to make a survey from parts and images. Socrates, there- 
fore, resuming the polity in certain forms, and, first, through this imitating the 
universe, very properly establishes himself, as it were, in essence; but excites 
others to the discussion, who celebrate the power of such a city, and imitate those 
who arrange the universe according to the middle demiurgic form, and uniformly 
comprehend the contrarieties and multiform motions which it contains. As, 
therefore, Jupiter, in Homer, being seated in his citadel on the summit of Olym- 
pus, and abiding in his own accustomed unity, sends the Gods who preside over 
the mundane contrariety to the Grecian war; thus also Socrates, being purely 
established in the intelligible form of a polity, prepares those after him that are 
able, to celebrate the motion and power of this polity, calling forth, indeed, the 
science of Timezus, to the survey of wholes totally, but preparing the others to the 
total and concise comprehension of partial natures. For as he had discussed the 
polity totally, after this manner also, he wishes that the power of it should be cele- 
brated by the rest. Since, however, all these discourses bring with them an image 
of demiurgic works, and the whole conference adumbrates the fabrication of the 


02 PROCLUS ON THE [βοοκ 1. 


world, Socrates very properly says, ‘ that he stands prepared, in a decorous manner; 
to receive the promised feast,” his words being invested with modesty, as a form 
adapted to virtue. 


“ FTerm. But we, O Socrates, as Timeus just now signified, shall 
cheerfully engage in the execution of your desire; for we cannot offer 
any excuse sufficient to justify neglect in this affair. Yor yesterday, when 
we departed from hence, and went to the lodging of Critias, where we are 
accustomed to reside, both in his apartment and in the way thither, we 


discoursed on this very particular.” 


It was requisite that Hermocrates should say something, and not be silently 
present, like the unemployed persons ina comedy. Hence also he ts represented 
speaking to Socrates. And this indeed is logographic for pertaining to the art of 
writing); but it is hkewise adapted to what has been before said. For it repre- 
sents to us, asin an image, that the last parts, of the fabrication of things, follow 
the one father of wholes, and, through similitude to him, converge to the one 
providence of the world. For Hermocrates, following Socrates, says, that no- 
thing shall be wanting, either of alacrity or power, to the accomplishment of the 
narrations investigated by Socrates. For these two things become especially im- 
pediments to us in our mutual energies, viz. our indolence, and any external im- 
pediment. Removing, therefore, both these, he says, that there cannot be any ex- 
cuse sufficient to justify their neglect, or prevent them from accomplishing the 
mandate of Socrates. Very properly, therefore, does he call upon Critias for the 
narration respecting the city of the ancient Athenians, in which the mandate of 
Socrates terminates ; just as Socrates calls on Timwus, and makes himself a par- 
taker of his discourse. For on the preceding day, Hermocrates says, they dis- 
coursed on this very particular together with Critias, just as the third Demiurgus 
in the universe communicates with the production of the second. For the whole 
of generation is entirely in want of returns from the subterranean world. If, how- 
ever, these things subsist after this manner, the Atlantic Iistory will appear to 
have had the third narration. But those numbers, the duad and the triad, are 
said to be adapted to the middle fabrication, the former through power, and the 
latter through its demiurgic providence, and which is also perfective of mundane 
natures. So that whether you assign to this history a double or a triple narration 


MP 5 SNS ANE Sa SA I BE DLN OLE LILES ES 


nas a 


BOOK 1.] TIMEUS OF PLATO. 63 


you will, from either of the numbers, be able to recur to the conception of the in- 
tervening medium. 


“He therefore narrated to us the following particulars from ancient 
rumour, which I wish, O Critias, you would now repeat to Socrates, that 
he may judge whether it any way conduces to the fulfilment of his re- 
quest. 

“Cri. Itis requisite to comply, if agreeable to Timaus, the third as- 
sociate of our undertaking. 

“Trim. I assent to your compliance.” 


You will find in these words an admirable indication, as in images, of divine 
natures. For, as in them, such as are secondary call forth the prolific powers of 
such as are primary, and produce them to the providential inspection of the sub- 
jects of their government; thus also here Hermocrates calls on Critias to speak, 
and gives completion to what was promised to Socrates. And as, among divine 
natures, effects convert themselves to the reception of their causes, thus also here, 
Hermocrates is extended to Critias, but Critias looks to the mandate of Socrates. 
As likewise all demiurgic causes are suspended from the one father of the uni- 
verse, and govern all things conformably to his will; after the same manner here 
also all the persons tly to Timeus, and to his nod, or consent, or will, in order 
that, being impelled from that as from a root, they may dispose their narration 
agreeably to his desire. For thus what is going to be said will contribute to the 
discourse about the whole fabrication of the world. Moreover, the words “ from 
ancient rumour,” if the narration is historicel, signify ancient according to time. 
But if they are an indication of what takes place in the universe, they will ob- 
scurcly signify the reasons or productive powers which are from eternity inherent 
insouls. And if, likewise, they bring with them an image of divine causes, they 
show that these demiurgic causes, being supernally filled from more ancient Gods, 
impart also to secondary natures their own providential energies. 


“Cri. Hear, then, O Socrates, a narration surprising indeed in the 
extreme, yet in every respect true, which was once delivered by Solon, the 
wisest of the seven wise men.” 


64 PROCLUS ON THE [βοοκ !. 


With respect τὸ the whole of this narration about the Atlantics, some say, that 
it is a mere history, which was the opinion of Crantor, the first interpreter of Plato, 
who says, that Plato was derided by those of his time, as not being the inventor 
of the Republic, but transcribing what the Exyptians had written on this subject; 
and that he so far regards what is said by these deriders as to refer to the Exyp- 
tians this history about the Athenians and Atlanties, and to believe that the Athe- 
nians once lived conformably to this polity. Crantor adds, that this is testified 
by the prophets of the Exyptians, who assert that these particulars (which are 
narrated by Plato} are written on pillars which are still preserved. Others 
again, say, that this narration Is a fable, and a fictitious account of things, which 
by no means had an existence, but which bring with them an indication of natures 
which are perpetual, or are cenerated in the world 5 not attending to Plato, who 
exclaims, “ that the narration is surprising in the extreme, yet ts in every respect 
true.” For that which is in every respect true, is not partly true, and partly not 
true, nor is it false according to the apparent, but true according to the inward 
meaning; since a thing of this kind would not be perfectly trac. Others do not 
deny that these transactions took place after this manner, but think that they are 
now assumed as images of the contrarictics that pre-cxist in’ the universe, lor 
war, say they, Is the father of all things, as Heraclitus also asserted. And of 
these, some refer the analysis to the fixed stars and planets τ so that they assume 
the Athenians as analogous to the fixed: stars, but the Athantics to the planets. 
They Ekewise say, that these stars fight on account of the opposition in their cir- 
culation, but that the fixed stars vanquish the planets on account of the one con- 
volution of the world. ΟΥ̓ this opinion, therefore, is the illustrious Ameliis, who 
vehemently contends that this must be the case, because it is clearly said in the 
Critias, that the Atlantic island was divided into seven circles. But I do not 
know of any other who is of the same cGpimion., Others, again, as Origen, refer 
the analysis to the opposit on of certain dwmons, some of them being more, but 
others less, excellent. And some of them being superior in mulutude, but others 
in power: some of them vanquishing, but others being vanquished. But others 
refer it to the discord of souls, the more excellent being the pupils of Minerva, 
but the inferior kind being subservient to generation; who also pertain to the 
God that presides over generation [i, e.to Neptune]. And this is the interpreta- 
tion of Numenius. Others, mingling, as they fancy, the opinions of Origen and 
Numenius together, say, that the narration refers to the opposition of souls to 
damons, the latter drawing down, but the former being drawn down. And 


“......5....ὕ..ὄ 


BOOK 1.} TIMAUS OF PLATO. 65 


with these men, demon has a triple subsistence. For they say, that one kind is 
that of divine dwmons ; another, of diemons according to habitude, to which par- 
tial sonls give completion, when they obtain a damoniacal allotment; and 
another is that of depraved diemons, who are also noxious to sonls, Daemons, 
therefore, of this last kind, wage this war against souls, in their descent into 
generation, And that, say they, which ancient theologists refer to Osiris and 
Typhon, or to Bacchus and the Titans, this, Plato, from motives of piety, refers 
to the Athenians and Atlantics. Before, however, souls descend into solid 
bodies, those theologists and Plato, deliver the war of them with material daemons 
who are adapted to the west; since the west, as the Egyptians say, is the place of 
noxious demons.’ Of this opinion is the philosopher Porphyry, respecting whom, 
it would be wonderful, if he asserted any thing different from the doctrine of 
Numenius. These [philosophers] however, are in my opinion, very * excellently 
corrected by the most divine Tamblichus. 

According to him, therefore, and also to our preceptor Syrianus, this con- 
trariety and opposition are not introduced for the purpose of rejecting the narra- 
tion, since on the contrary, this is to be admitted as an account of transactions 
that actnally happened; but, as we are accustomed to do, we must refer that 
which precedes the subject of the dialogue, to the scope itself of the dialogue. 
Hence, they are of opinion, that this contrariety which is derived from human 
affairs, should, according to a similar form, be extended through the whole world, 
and especially through the realms of generation, That in consequence of this, 
we should survey every where how things participate of contrariety, according to 
the variety of powers. For since all things are from the one, and from the duad 
after the one, are in a certain respect united to each other, and have an opposite 
nature; as in the genera of being, there is a certain: opposition of sameness to 
difference, and of motion to permanency, but all things participate of these ge- 
nera ;—this being the case, we must survey after what manner mundane natures 
possess the contrariety which pervades through all things. 

Moreover, if we consider the polity of Plato as analogous in every respect to 
the world, it is necessary that we should survey this war as existing in every 
nature. For the polity is analogous to existence and essences, but war, to the 
powers of these essences, and as Plato says, to their motions, We must, like- 


' For exc καὶ ἡ dusts, here it is necessary to read ἐπεὶ καὶ Svors, and for caswricor, κακωτίκων, 
3. Instead of κομηδει in this place, it is requisite to read κομεδῃ. 


Tim. Plat. Vo a ] 


66 PROCLUS ON THE [Book 1, 


wise, refer the polity, by making it common to all things, to the whole union of 
things ; but it must be said, that war is to be assimilated to the mundane division, 
and’ to the empire of victory, Whether, therefore, you give a twofold division 
tu the universe, by separating it into the Incorporeal and the corporeal; and 
again divide the incorporeal into the more intellectual and the more material 
natures, and the corporeal into heaven and generation ; and heaven, into contrary 
periods, but generation into opposite powers; or in whatever way you assume 
this opposite life, whether in the mundane Gods, or in daemons, in souls, or in 
bodies,—you may every where transter the analogies from men to things. For 
of the Gods themselves, the divine Homer makes oppositions 3 representing 
Apollo as hostilely opposed to Neptune, Mars to: Minerva, the river Nanthus to 
Vulcan, Hermes to Latona, and Juno to Diana, For it is requisite to survey 
generauion in incorporeal natures, in bodies, and in both. ΖἴἜΤ is likewise necessary 
to consider Neptune and Apollo as the fabricators of the whole of generation, the one 
totally, but the other partially, But Juno and Diana, as the suppliers of vivipication, 
the former rationally, but the latter physically. Minerva and Mars, as the causes 
of the contrariety which pervades through both evistence and life; the former, of 
that which ts defined accurding to intellect; but the latter, of that which is more ma- 
terial and passive. Hermes and Latona, as presiding over the twofold perfection of 
suuls; the former, indeed, over the perfection which is obtained through the gnostic 
powers,* and the evolution into light of productive principles ; but the latter, over the 
sn.ooth, spontancous, and voluntary elevation which is acquired through the vital 
powers, Vulcan and Nanthus, as the primary leaders of the whole of a corporcal con- 
Sttiution, and of the powers it contains , the former, of those that are more cficacious 
but the latter of those that are more passive, and as there more material. But he 
leaves Venus by herself, in order that she may tlluminate all things with union and 
harmony, and represents her as fighting on the worse side, because THE ONE. in those 
that belovy to us sule, ts less eaceltent than multitude. Vor all contraricty is sur- 
veyed ina becoming manner in conjunction with a unity, whieh is either prior to 
it, Or Connascent with, or isin a certain respect an adjunct posterior to it. And 
Plato, as well as theologists, rightly perceiving that this is the case, have delivered 


a multitudinous contrariety prior to the one fabrication of the world, and parts 


* cae is omitted in the original, aud the omission of it, reuders the latter part of the sentence very 
ambiguous. 


* For δυνάμεως here, it is requisite to read dur ἀμεων. 


ne cacao EE 


HOOK 4.) TIM.EUS OF PLATO. 67 


prior to wholes, Finding, likewise, these things in images prior to paradigms, he 


surveys this contrariety ino men, which also has an analogous subsistence in 
wholes, neither being in want of Titannic or Gizantic wars. For how could he 
narrate such wars to Socrates, who on the preceding day had blamed the poets 
for devising things of this kind?) Reeeiving, therefore, ransactions from history, 
in order that he might not assert of the Gods that they fight with each other, he 
ascribes these battles to men, but throneh a cautious and pious analogy, transfers 
them also to the Gods, For such like wars are delivered by divinely-inspired 
poets, prior to the one order of things. Their mode, however, of narrating them, 
is adapted to them, but the present mode to Plato; the latter, in conjunction 
with the political science, being more moderate, but the former, in conjunction 
with the telestic art, being more replete with divine inspiration, And thus much 
concerning the whole of the text. 

In what is said by Critias, however, the word “hear” is proverbial, and is 
employed in those things to which we wish to call the attention of the hearer. 
The word hear, therefore, is equivalent to receive what is worthy of attention. But 
the word “ surprizing” (aroxov) manifests that which happens contrary to expec- 
tation, as in the Gorgias, “ [tis surprizing, O Socrates,” (arora ys w Σωκρατηςνὶ 
or that which is paradoxical, as in the Crito, What a surprising dream, So- 
crates ; (wg ατόπον ενυπνίὴν ὦ Σωκχρατης); or the wouderfal, as in the Theatetus, 
© And itis not at all surprising, but it would be much more wonderful, if it were not 
a thing of this kind.” (και οὐδὲν γε ατοπον, κλλὰ πολυ Savuarroresoy εἰ μη τοιουτῆς TY.) 
But here it is assumed as that which deserves admiration. This, however, is evi- 
dent irom what follows, in which it is said, “ that the decas of this city were great 
and admirable” Moreover, the word © narration” (Asyos), Manilests the truth of 
what is going to be related. For thus it is said in the Gorgias, that a fable differs 
from Asya; [because the latteris true, but the former is ποῖ. ΤΕ is also very 
properly said, that “ Solon was the wisest of the seven wise men ;~ as being asserted 
of one who was related to Plato; as being said to another Athenian, and in the 
Panathenaie 5 and as indicating that the ensuing narration extends to all wisdom. 
Nor is it requisite to wonder how Solon is said to be the wisest of all the seven 
wise men, nor to be anxious to know, how he can be said to be the wisest of other 
men, but one of the wise men, when all of them were most wise. For what ab- 
surdity is there, mecalling a man the wisest of those that are of the same order 
with himself? But his legislation, his pretended insanity at Salamis, his armed 
attack of Pisistratus the tyrant, who said he was more prudent than those that 


68 PROCLUS ON THE {Book 5. 


were absent, and more brave than those that were present, his conference also with 
Croesus, and his answer to one who said, that he had established most beautiful 
laws; for he replied, that he had not established the most beautiful, but) powerful 
laws, and that he knew laws that were more excellent than these ;—all these par- 
ticulars bear testimony to his wisdom. There is, likewise, a story told of a tripod 
that was dragged up in’ a net by certain young men, though it is not related by 
all historians, and that the oracle (of Apollo} being consulted on the oceasion, 
the God answered, that it should be given: to the wisest: man, That im conse- 
quence of this, it) was offered to Thales, but he sent it to another of the seven 
wise men, this again to another, and so on, till at last it came to Solon, all of 
them yielding it to him, Solon, however, sent it to the God, saying, that he was 
the wisest of beings. Solon, also, is said to have found, that the lunar month 
does not consist of thirty days, and on this account he was the first that called it 
ἐν vey "ὦ new one, and ysag niew. And, in short, the discovery, that the numbers of 
the days revert frum the twenticth day, is ascribed) to him. Some, also, assert, 
that pricr to Anaxagoras, Solon showed that intellect presided over the whole of 
things. From all which it is evident, that he was a paruicipant of a certain 


wisdom. 


“ Solon, then, was the familiar and intimate friend of our great-grand- 
father Dropides, as he himself frequently? relates in his poems. But he 
once declared to our grandfather Critias (as the old man himself informed 
us) that great and admirable actions had once been achieved by this city, 
which nevertheless were buried in oblivion through length of time, and 
the destruction of mankind.” 


The history of the race of Solon, and of the alliance of Plato to him, is as fol- 
lows: The children of Execestides were, Solon and Dropides, and of Dropides 
Critias was the son, who is mentioned by Solon in his poems, where he sings, 


Bid Critias with the yellow locks, 
Attention to his father pay, 


* The same story is also told of Solon, by Diogenes Laertius, in his life of Thales. 
2 In the original ἐνυν, which I conceive to be erroneously transcribed for ev veer. 
3 πολλαχὸν is omitted in the text of Proclus. 


BOOK 1.] TIM.EUS OF PLATO. 69 


Por by revering what he says, 
No faulty Jeader he'll obey. 
Bat Callescrus and Glauco were the sons of Critias: and again the Critias of the 
present dialogue was the son of Calliescrus. This, however, is evident from Cri- 
tias in the Charmides, calling the father of Charmides, his uncle. But Charmides 
and Perictione were the offspring of Glauco: and Perictione was the mother of 
Plato. So that Glauco was the uncle of Critias, but the father of Charmides. 
And Charmides was the uncle of Plato, but Solon was the brother of the great- 
grandfather of Critias. Such, therefore, is the truth (respecting the race of Solon.} 
The divine Tamblichus, however, gives a different account of the succession of 
his race. Vor he immediately makes Glauco to be the son of Dropides. But 
others, as the Platonic Theon, assert, that Critias and Glauco were the sons of 
Callwserus; though in the Charmides, Critias says, that “ Charmides ts the son of 
Glauco our uncle, but is my couzin”  Uence Glauco is not the son of Dropides, 
nor the brother of the younger Critias. To a man, however, who pays attention 
to things, itis of no consequence in whatever manner these particulars may sub- 
sist. Passing on, therefore, to things, you may assume from these particulars as 
Images, that all the discord of the world, and the twofold co-ordinations that are 
Init, are suspended from: proximate demiurgie causes, and are referred to other 
more Intellectual and anetent causes; that the causes of this motion are conti- 
nuous and united, and suspended from one cause; that the superior causes: are 
More ancient in intellection ; and that secondary receive the production of primary 
natures, difler from and yet have a connascent communion with them, [ἢ addi- 
tion to these things also, you may assume, that a twofold oblivion ix produced in 
souls of the theory of great and admirable wholes, arising either frem having abandoned 
for along tinea life of that hind, or through having fallen immodcrately into gene- 
tion. Tor ths is for the real man to be truly corrupted. But souls that have been 
recently perfected, and retain the memory of things ino the intelligible world, in 
consequence of not falling into matter, easily acquire a reminiscence of the trath. 
And thus much for these particalars. We must not, however, wonder, if Critias 
calls Solon simply a λων αν. For we not only call those with whom we asso- 
ciate, but also our kindred, favulars. But by likewise adding, ‘ and an intimate 
Jricnd,” he indicates, that there was not merely a communion of race, but a same- 
ness and similitude of lite, in the ancestors of Plato. The prior Critias, also, is 
called an old man, which signilies his possession of prudence and intellect, and his 
being adapted to many disciplines. 


70 PROCLUS ON THE (Boox 1. 


“Jn particular, he informed me of one undertaking surpassing in 
magnitude all the rest, which I now think proper to relate to you, both 
that I may repay my obligations, and that by such a relation I may offer 
my tribute of praise to the Goddess in the present solemnity, by cele- 
brating her divinity, as it were, with hymns, justly, and in a manner 
agreeable to truth.” 


Longinus doubts what was the intention of Plato in the insertion of this narra- 
tion, For he does not introduce it either for the purpose of giving respite to the 
auditors, or as being in want of it. And he dissolves the doubt, as he thinks, by 
saying, that it is assumed by Plato prior to: physiolozy, in order to allure the 
reader, and soften the severity of that hind of writing, But Origen says, that the 
narration is indeed a tietion, and so far he agrees with Numenius and lus fol- 
lowers, but he does not admit: with Loneinus, that it was devised for the sake of 
pleasure. {0 does not, however, add the cause of the fiction, We, therefore, 
have frequently said, that it contributes to the whole theory of mature 5 and we 
likewise sav, that in these words, Plato calls the one and common productive 
principle of the twofold co-ordinations ino the world, and the one contrariety 
which pervades through wholes, the greatest and most admirable of works, as 
containing the other fabrication of things in infrangible bonds, this) fabrication 
consisting of participations of the contraries, bound and infinity, as Philolaus 
says, and as Plato also asserts in the Philebus. Por he there says, “ (hat there is 
much bound and much infinity inthe world, which are things most coutrary tocach other, 
and give completion to this universe.” Since, however, all things that contribute to 
the production of the world, are said to recompense the benefits bestowed by total 
causes, Critias says very properly, that it becomes him to repay fis obligations to 
Socrates, who excited both the second and third powers. These things, there- 
fore, may be immediately assumed (from the words betore us. | 

But will vou not say, that the Minerval solemnity las an indication of demi- 
urgic works?) For the Goddess herself indeed, connectedly contains all the mun- 
dane fabrication, and possesses intellectual lives in herself} according to which 
she weaves together the universe, and unifying powers, according to which she 
governs all the mundane oppositions, “Phe Minerval solemnity, however, indi- 
cates the gift of the Goddess which pervades through all things, and fills all 
things with herself, and likewise the union which extends through all variety. 


Book 1.] TIMEUS OF PLATO. 71 


For in solemnities, we especially embrace a common and concordant life. If, 
however, we have asserted these things rightly, we may from these transfer our- 
selves to the various and one life of the world, and survey the diflerence between 
the Parmenides and this dialogue. | Por both have their hypothesis in the Pana- 
thenway but the former in the greater, and the latter in the lesser of these solem- 
nities. Por they were celebrated about the same time with the Bendidian festival ; 
and this very properly. For since the productions of Minerva are twofold, total 
and partial, sapermundane and mundane, intelligible and sensible ; the former of 
these solemnities, indeed, pertains to the exempt productions of the Goddess, 
unfolding into light the intelligible series of the Gods, but the latter to her sub- 
ordinate productions, interpreting the powers of the Gods about the world. And 
the Bendidian festival, indeed, appears to manifest the suppression of the con- 
trariety externally acceding to the universe from a = Barbarric tempest, by the 
Gods who are the inspective guardians of the festival. Hence it is said to have 
been celebrated in the Pirwus, as being most adapted to the extremities, and 
material parts of the universe. But the Panathenwan festival, exhibits the esta- 
blished order which proceeds into the world) from intellect, and the unconfused 
separation of mundane contrarietes, Por this Goddess is at one and the same 
time, a lover of wisdom, and a loverof war. Another veil, therefore, was referred 
to the Goddess fin the Bendidian festival.) representing the war in which the 
pupils of Minerva were victorious; just as the veil in the Panathenwan solemnity, 
represented the Gants vanquished by the Olympian Gods. The Goddess, how- 
ever, Is celebrated with hymns, justly and with truth; jast/y, indeed, because it is 
necessary that every thing which has proceeded, should be converted to its pro- 
per principle; but with (ruth, because the hymn is assumed through things and 
through beings, And because of hymns, some celebrate the essence, but others 


the providence of the Gods, and others praise the works that proceed from them,' 


cand a hymn of this hind is the last form of celebration 5 (for the praise of the 


divine essence precedes all other panegyrics, as Socrates asserts in the Banquet) 
—this being the case, the words “ celebrating as it were,” are very properly 
added. For he wishes to celebrate the Goddess from the deeds performed 
by the Athenians, But that the Panathenwean followed the Bendidian fes- 
tivals, is asserted both by the commentators, and by Aristotle the Rhodian. 
For they say, that the Bendidia were celebrated in’ the Pireus on the 


* For ax’ αὐτὸν here, it is necessary to read ax’ avurwr. 


72 PROCLUS ON THE [Rook 1. 


twentieth day of April; but that the festival sacred to Minerva followed 
these. 


“ Soc, You speak well. But what is this ancient achievement, which 
Critias once heard from Solon, and which is not narrated in history, but 
was once actually accomplished by this city.” 


Socrates exciting Critias to narration, requests that he would relate the mighty 
undertaking which the ancient Critias said he had heard from Solon, and which 
though not much celebrated, yet was really performed, Τὰ which, this in the first 
place deserves to be considered, that wany things happen in the universe of which 
the multitude are ignorant. And inthis, worthy men differ from others, that 
they sce things of this hind, and understand the events that take place, sat 
it is worth while secondly to observe, that the more perfect causes, rejoice in sim 
plicity, and proceed from things of a composite nature, to such as are test, But 
subordinate beings on the contrary, descend from things simple to things compo- 
site. For thus also here Socrates recurs from that which is downward as far as 
to Solon, in an ascending progression; but Critias on the contrary, descends 


from Solon to the mention of himself. 


“Cri. 1 will acquaint you with that ancient history, which 1 did not 
indeed receive from a youth, but from aman very much advanced in 
years.” 


Longinus here again observes, that Plato pays attention to elegance of diction, 
by narrating the same things differently. For he ealls the wudertaking ἀρχαιον, 
but the narration sara, and the man, nota youth; though as he sienifies the 
same thing through all these, he anight have denominated all of them: after the 
same manner. Longinus, therefore, as Plotinus said of him, was a philologist, 
but nota philosopher. Origen, however, docs not admit that Plato is studious of 
artificial delight and certain ornaments of diction, but that he pays attention to 
spontaneous and unadorned credibility, and accuracy in imitations. ‘This mode 
also ofexpression has spontaneity, as being adapted to erudition. For it was 
rightly said by Aristoxenus, the lyric poet, that the dispositions of philosophers 
extend as faras to sounds, and exhibit in all things the arrangement which they 
possess 3 just 7 think, as this mighty heaven, exhibits tn its transfigurations clear 


BOOK 1.) TIM.LZUS OF PLATO. 73 


images of the splendor of intellectual perceptions ; being moved in conjunction with 
the unapparent periods of intellectual natures."| The great Iamblichus, however, 
thinks that we should rather refer the variety of the words to things, and see how 
in nature contranies are vanquished by the one; how the one is varied, and how 
great a mutation the same productive principles exlibit; subsisting in one way 
in the intellect of the universe, in another, in soul, in another, in nature, and in 
the last place, subsisting in matter. And again, unfolding about matter a most 
abundant difference in conjunction with similitude. For these observations are 
worthy the conceptions of Plato, and not a solicitous attention to diction. 


“ For at that time Critias, as he himself declared, was almost ninety 
years old, and I was about ten.” 


These three persons are assumed, as having preserved this history, or mytho- 
logy, Solon, the ancient Critias, and this junior Critias; because perfect causes 
precede the fabrication of the world, and perfective causes are antecedent to the 
subjects of their government. The elder Critias, however, heard this narration 
from Solon, one from one; from the elder Critias it was heard by the junior Cri- 
tias and Amynander; and from the junior Critias three persons received it. For 
the monad_ proceeds through the duad to the perfective providence of wholes. 
The numbers also of the ages, have much alliance to the things themselves. For 
the decad manifests the converston of all mundane natures to the one ; and nincty the 
restitution again to the monad, in conjunction with progression. But both numbers 
are symbolical of the world. You may say, therefore, that Solon is analogous to 
the cause of permanency; but the former Critias, to the cause which supplies 
progression ; and the present Critias to the cause which converts and conjoins 
things which have proceeded, to their causes. And the first of these, indeed, 
preserves the relation ofa ruling and leading cause ; the second, of the cause which 
comes into contact with mundane fabrication in a liberated manner; and the 
third, of that which now pays attention to the universe, and governs the mundane 
war. 


“ When, therefore, that solemnity was celebrated among us, which is 
known by the name of Cureotis Apaturiorum, nothing was omitted which 


* Instead of ovyxwovpevas ταῖς εἰκονων agavess περιοδοις, it is necessary to read, σνγκινουμενας ras 


ecewwwr, κι Δ. 


Tim. Plat. Vou. J. K 


74 PROCLUS ON THE {noox 1. 


boys during that festivity are accustomed to perform. For when our 
parents had set before us the rewards proposed for the contest of singing 
verses, both a multitude of verses of many poets were recited, and many 
of us especially sung the poems of Solon, because they were at that time 


enurely new.” 


The Apaturia was a festival sacred to Bacchus, on account of the duel between 
Melanthus and Xanthus the Bootian, and the victory of Melanthus through 
deception ; the Bavotians and Athenians waging war with each other for 
CEnoe. But this festival was celebrated for three days; of which the first day 
was called avazcuris, because many sacrifices were performed in tt ; and the victims 
were called avaccuuara, because they were drawn upward, and sacrificed. The second 
day was called dogma; for on this day there were splendid banquets and much 
feasting. But the third day was called κουρεώτις 3 fur on tis day boys, three or 
four years old, were enrolled in their tribes. On this day also, such boys as were 
more sagacious than the rest, sung certain poems, and those were victorious who 
retained the greater number of them in their memory, They sang, however, the 
poems of the ancients. Bat with respect to the tribes, it must be observed, that 
after Jon there were four families, but from Clisthenes ten, and that after these, 
each twelve of the families was divided into three: the tribes were arranged into 
the same family and company, as being allied to each other: the cnrolment of the 
boys was into these tribes; and this day, as we have before observed, was called 
Cureotis, from the boys that were enrolled. And such is the information derived 
from history. 

Again, however, let us direct our attention to things, and behold these in the 
particulars that have been narrated, as in images. “The festival, therefore, of the 
Apaturia, which had for its preteat the victory of the Athenians, pertains to the 
hypothesis according to which the Athenians conquered [the Atlantics}, and all 
intellectual subdue material natures. Deception, likewise, is adapted to mundane 
forms, Which separate themselves from impartble and inumaterial principles, and 
become apparent, instead of truly-existing beings. But the enrolment of the 
boys, imitates the arrangements of partial souls into their proper allotments, and 
their descents into different) generations. The festival Is an imitation of the 
eternal hilarity in the world: for if it is filled with Gods, it celebrates a perpetual 
festival. But the contests of rhapsody, are analogous to the contests which souls 
sustain, weaving their own ΠΡ together with the universe. And the rhapsody 


BOOK 1. ΤΙΝῸΣ PLATO. 75 


uself, resembles the above-mentioned woven life of the universe. For this has an 
imitation of intellectual forms, in the same manner as the contests of rhapsody 
have of heroic actions and manners, possessing together with an harmonious 
conjunction, a connected series. The many poems of many poets, adumbrate the 
many natures, and many circum-mundane productive powers,’ and, in short, the 
division of physical imitations, But the new poems, are images of forms which 
are perpetually flourishing, always perfect and prolific, and able to operate efhiea- 
ciously on other things. And thus much concerning these particulars. 

Mention, however, is made of the poems of Solon, not as of a poct in the popu- 
lar sense of the word, but as of one who mingled philosophy with poetry. For of 
mundane works likewise, and whole productions, a royal intellect is the leader. 
And the praise is related as being mentioned to another person, i.e. to Amynan- 
der, because, as we learn in the Phadrus, that which judges diflers from that 
which makes and generates. Referring, however, all that has been said, to the 
universe, we may infer as from images, that partial souls, partial natures, and 
partible forms, and of these, those especially that are always new and efficacious, 
contribute to the mundase war. But all these are connected together by the 
Gods, who are the inspective guardians of fabrication, and are co-arranged with 
one world, one harmony, and one kindred life. 


ee 


ut then one of our tribe, whether he was willing to gratify Critias, 
or whether it was his real opinion, affirmed that Solon appeared to him 
to be most wise in other concerns, and in things respecting poetry, the 
most ingenuous and free of all poets. Upon hearing this, the old man 
(for I very well remember) was vehemently delighted ; and said, laughing 
—If Solon, O Amynander, had not engaged in poetry as a casual affair, 
but had made it as others do a serious employment ; and if through sedi- 
tions and other fluctuations of the state in which he found his country 
involved, he had not been compelled to neglect the completion of the 
history which he brought from Egypt, I do not think that cither [Hesiod 
or Homer, or any other poet, would have acquired greater glory and 
renown.” ° / 

Here again, the lovers of diction may indicate to their admirers, that Plato 


* The word Aoyovs is, | conceive, omitted in the original in this place. 


78 PROCLUS ON THE . [βΒοοκ 1. 


cautiously praises the poetry of Solon, since he represents the praise as bestowed 
by a private individual, and for the sake of others, and not as given by one who 
spoke conformably to intellect and reason. For Plato, if any one, was a most 
excellent judge of pocts, as Longinus also admits. Heraclides Ponticus there- 
fore says, that Cheerilus and Antimachus being at that time most renowned, 
Plato preferred the poems of the latter to those of the former, and that he per- 
suaded Heraclides at Colophon, to collect the poems of Antimachus. Tn vain, 
therefore, is it futilely observed by Callimachus and Duris, that Plato was nota 
sufficient judge of poets. Hence, what is here said manifests the judgment of the 
philosopher, and it may be considered in a more historical point of view. The 
investigator, however, of things, will think it requisite to show how all the 
causes of the orderly distribution of the universe, and also the causes that are 
connective of contrariety, are extended to one principle, and how the last 
adhere through media to the first of things. For thus those who receive the 
narration of the ancient Critias, are extended to him, but he looks to Solon. 
And he, indeed, admires the poctic power of Solon ; but they, through Critias as 
a medium, are referred to the poetry of Solon. For gratifying the former [1. e. 
Critias], they praise the poctry of the latter. But what is it that Critias says 
respecting Solon? That he was subordinate to divinely-inspired pocts, from 
these two causes; because he engaged in poetry as a casual affair; and because 
when he came from Egypt, he found the city of the Athenians in a state of sedi- 
tion, and that he was not able, his country being involved in difficulties, to com- 
plete the history, which he brought from thence hither. What the history there- 
fore was, he informs us as he proceeds. 

From these things, however, as images, Plato manifests, that what is primanly 
demiurgic, and every thing effective, have other primary energies ; but that their 
secondary energy is the production of secondary things. Likewise, that the con- 
fused, disorderly, and unstable nature of matter, frequently does not receive 
ornament from more divine causes, but subsists without symmetry’ to the gift 
which proceeds from them. Hence, second and third powers are unfolded into 
light, which proximately adorn its formless nature. Solon, therefore, being most 
ingenuous, and imitating exempt causes, did not deliver through poetry the 
Atlantic war. But Critias, and those posterior to him, transmit the account of 
this war to others, imitating second and third causes, who produce the variety of 


‘ For ἀλλα ovpperpws in this place, it is necessary to read, αλλ᾽ aovpperpes. 


200K 1.) TIMEUS OF PLATO. 77 


effective principles, and the orderly distribution of things, which is harmonized 
from contraries into a visible subsistence. Moreover, the assertion that Solon 
was the wisest of the seven wise men, exhibits his analogy to the first principles. 
And his being most free, adumbrates the power which is exempt, and established 
in itself, and which fills all things in a hberated manner. A thing of this kind 
likewise concurs with the wise man, as being immaterial, without a master, and 
of itself. The ancient Critias, also, being said to be old, indicates a cause which 
is intellectual, and remote from generation. For “ wisdom,” says Plato, “ and true 
opinions are most desirable things to himwho has arrived at old age.” Again, the 
assertion of Critias, that he very well remembers, exhibits to our view the salvation 
of eternal productive powers, and the stable energy of secondary causes, about 
such as are first. But Solon engaging in poetry asa casual affair, represents to us 
that productions into secondary natures, have only a secondary rank among first 
causes. For their first energies are intellectual, according to which they are united to 
the beings prior to themselces. 

If, however, some one omiiting the survey of things, should consider through 
what cause Plato introduced’ these particulars, according to their apparent’ 
meaning, he will very properly find that they contributed to the thing proposed. 
For the design of Plato was to narrate the Atlantic war. But it was requisite 
that the messenger of this history should neither deceive nor be deceived. 
Hence also, Solon is said to have been most wise, and intimately acquainted 
with those about Critias. For as a wise man, he was not déceived, and as being 
an intimate acquaintance, he would not deceive. It was likewise requisite, that 
the receiver of this history should neither have been aged, in order that the narra- 
tion may appear to be ancient, nor yet so young, as to be forgetful. Hence, Cri- 
tias is supposed to have been a youth, but sufficiently able to remember, and in 
consequence of this, to have contended with others in rhapsody, in which much 
memory is necessary. 

Farther still, it was requisite, that the ancient Critias should not commit such- 
like narrations to very young men, lest they should appear to them to be con- 
temptible. Ience, it is very properly said, that some one of the tribes, by enquiry 
of Solon, heard the history. But it was requisite that he also should, in a certain 
respect, have been familiar with Solon, in order that the old man might oppor- 
tunely relate all the history to him. Hence, likewise, the praises of the poetry of 


* For παρεισκεκληκεν read παρεισκνκλ yeer. 


78 PROCLUS ON THE [Boox 1. 


Solon precede the history 5 the praise being given by Amynander in order to gra- 
tify Critias. And thus much concerning the disposition of what is said in the 
text. 

That Solon, however, went to Egypt, not only for the purpose of obtaining 
the Atlantic history, but likewise that the Athenians, during his absence, obeyed 
his laws, which he had bound them by an oath not to violate, is evident. Por 
during this time, also, he associated with Crarsus, and sailed to Egypt; but on his 
return, he became master of the city, which was ina tumultuous condition through 
the Pisistratida. And thus much we have derived from history. Origen, how- 
ever, doubts how Plato calls Solon most free: for this is not an encomium adapt 
ed toa poet. And he dissolves the doubt by saying, that he is so called, either 
because he spent his money (ideral/y, or because he used the greatest freedom of 
speceh; and that on this account he was free, without any timidity in his poetical 
compositions. Or he was 50 denominated, as being in lis poetry remiss and un- 
compelled. But Tamblichus says, that no one of these solutions is true, but that 
through this appellation, the Uderated condition of the intellect of Solon, the τις 
servile nature of his virtue, and that which was venerable in his character, and 
which transcended all other things, are signified. The same interpreter also says, 
that the daughter of Critias manifests a generative progression from causes, perfect, 
and rejoicing inits progeny. But the remembering well, indicates the salvation of 
effective principles in the world. Why, therefore, was Solon anxious to deliver 
the Atlantic war in verse?) Because, says he, all natural works and the mundane 
contrariety subsist through imitation, Por this is analogous to its effective and 
primary Causes; just as Critias is analogous to proximate and secondary causes. 
But why was he prevented by sedition? Because material motions and material 
tumult become an impediment, as we have before observed, to the productive 


powers of mundane Causes. 


“Tn consequence of this, Amynander enquired of Critias what that 
history was. ‘To which he answered, that it was concerning an athair, 
which ought most justly to be the greatest and most renowned which this 
city ever accomplished ; though through length of time, and the destrac- 
tion of those by whom it was undertaken, the fame of its execution has 
not reached the present age.” 


Longinus says, that something is wanting here to render the sense complete 


ROOK 1. TIMEUS OF PLATO. 79 


For the word considered is wanting to the words most justly to he, because these 
are required in what follows, but not the word overs, being. Porphyry, however, 
says, that Longinus did not perceive, that, in consequence of the undertaking 
being the greatest, but not yet celebrated, Plato adds, “ ought most justly to be 
most renowned.” But we, directing our attention to things, say, that Plato calls it 
the greatest undertaking, as bringing with it an image of all contrariety, extending 
itself every where. And that he denominates it most renowned, as contributing to 
the visible fabrication of things. For thus, also, the works of nature are called by 


Orpheus renowned. 


Boundless eternity, and nature’s works Ἧ 
Renown'd, remain. 


“Relate this affair, O Critias, says Amynander, from the beginning, 
and inform us what that transaction was, how it was accomplished, and 
from whom Solon having heard it, narrated it asa fact.’ 


Joe. Relate what this admirable deed was, how, or after what manner. it 
was performed, how it became Known to, and by whom being preserved, it reach- 
ed the hearing of Solon. Plato appears, through this, to investigate the whole 
forin of contraricty, how it was effected, or may be known, and from what causes, 
tous invisible, itis suspended, Before, therefore, he recurred through relatives 
to the narration of Solon; but now he investigates the superior histories of it, or, 
that ITmay speak clearer, the principles of the fabrication of this contrariety. And 
by directing your attention to this narration, you may survey, as in images, through 
certain symbols, all the principles of this fabrication, as far as to the first causes 
of it. 


“ There is, then, says he, a certain region of M.gypt, called Delta, about 
the summit of which the streams of the Nile are divided, and i in which 
there is a province called Saitical.” 


In the first place, itis worth while to observe how the narration always delivers 


things comprehended, proceeding from such as are more comprehensive ; from 


Egypt, indeed, the river, from this Delta, from this the Saitic province, and from 
this Sais, sacred to Minerva. In the next place, having observed this, it will be 


80 PROCLUS ON THE {poo τ. 


proper to ascend through the analogy of these things, to the first and most com- 
prehensive causes of fabrication. For you may perceive this supernally compre- 
hended by more total causes, and proceeding as far as to the last of things ; com- 
prehending causes every where preceding such as are comprehended ; the more 
total, such as are more partial; and the impartible fabrication, that which is parti 
ble, and is denominated recent ; to which also the present words refer the father 
of the narration. And this fabrication, indeed, is filled from these causes, and 
particularly participates of the undefiled power of Minerva. For, in short, since 
we refer this war, for the sake of which the whole narration 15 excited, to the 
mundane contrariety, it will be well, preceeding in the same way, to assimilate 
all the knowledge of the Egyptian priests to the former [or impartible] fabrica- 
tion, which stably comprehends the productive powers contained in the universe 5 
but the history of Solon, which is always recent, and placed in mutations, to the 
more novcl fabrication, and which administers the all-various circulations of mun- 
dane natures. We shall also be benefited by perceiving how, in images, the dif- 
ference between human and divine fabrications becomes apparent; and how, i 
these, Solon, indeed, calls on the priest to the developement of ancient transac- 
tions, but the priest knows both such events as are reckoned ancient by the 
Greeks, and prior to these, such as are truly ancient. For thus also, in’ divine 
fabrications, that which is recent or junior, is converted to that which Is more an- 
cient, and is perfected by it; but the latter antecedently Comprehends the causes 
of the former, and is established above it, by still greater and more perfect intel- 
Jectual perceptions and powers, And thus much concerning the whole of the 
text. 

It is necessary, however, to discuss every particular. With respect to Egypt, 
therefore, some call it an image of matter; others of the whole earth, as being 
divided analogously to it; and others of the intelligible, and the intelligible es- 
sence. But we say, that in what is here asserted, it is assimilated τὸ the whole 
invisible order, which is the principle of visible natures. With respect to Delta 
also, itis produced from the Nile, being divided about the Saitic province, so as 
to make its egress from one right line to the right and left, and to the sea, the 
sea forming the hypothenuse of the triangle, which Plato calls the Saitic province 5 
indicating, in what he here says, that it is that about which the stream of the Nile 
is divided. It is, however, analogous to the one vivific fountain of all divine life, 
and, in visible natures, to the celestial triangle which is connective of all generation, 
heing proximate to the ram, which the Egyptians particularly honor, on account 


BOOK 1.} TIMLUS OF PLATO. 81 


of Ammon having the face of a ram, and also because the ram is the principle of 
gencration, and is moved with the greatest celerity, as being among the constellations 
established about the equinoctial. The mention, therefore, of Delta is here very 
appropriate τ since the triangle, as we shall learn in what follows, is the principle 
of the hypostasis of the mundane elements. But the Nile is to be arranged ana- 
lozous to the zodiac, as being situated under it, having an inclination similar to 
it, and imitating, through its divisions, the obliquity of it, and its division about 
the equinoctial points, The Nile also ts a symbol of the life which is poured on the 
whole world. Moreover, the two sides of the Nile, which ran into the sea from the 
summit fof Delta], may be, ina certain respect, assimilated to the two co-ordina- 
tions, Which proceed from one root as far as to generation, and of which genera- 
tion is the recipient. So that a triangle is produced from them and their common 
receptacle, into which they conjointly flow. But the Saitic province, which forms 
agreat part of Delta, participates also of a great portion of the celestial regions. 
Sais, therefore, must be sacerdotally referred to the constellation called the Bear, 
not becanse it is situated under it, nor on account of its coldness, but as partici- 
pating of a certain peculiar ettlux of the God [who presides over that constellation]. 
Hence likewise Sais is not shaken by earthquakes, in consequence of receiving a 
firm establishment on account of the place about the pole. 


“ Of this provinee, the greatest city is Sais, from which also king Ama- 
sis derived his origin. The city has a presiding divinity, whose name is, 
in the Egyptian tongue, Neith, but in the Greek Athena, or Minerva. 
The inhabitants of this city were very friendly to the Athenians, to whom 
also they said they were after a certain manner allied.” 


The word νομὸς, or province, derived its appellation from the distribution of 
land. For thus the Egyptians called divisions of the great parts of Egypt. But 
from the city the whole province was denominated Saitic, just as Sebennytic is 
denominated from Sebennetus, and Canobic from Canobus. Amasis, however, is 
now assumed analogous to Solon. For he paid attention to wisdom and justice 
beyond all the {other Egyptian) kings. He is therefore conjoined with Solon, 
and has the same relation to him, which the city has to Athens ; in order that we 
may survey the cities and the men adomed by the Goddess [Minerva] as from 
one monad, and secondary natures always perfected from such as are more per- 

Tim. Plat. Vou. I. L 


. 82 PROCLUS ON THE [BooK 1. 


fect. Callisthenes, however, and Phanodemus relate, that the Athenians were 
the fathers of the Saite. But Theopompus, on the contrary, says, that they were 
acolony of them. The Platonic Atticus says, that Theopompus altered the his- 
_ tory through envy. For, according to him, some of the inhabitants of Sais came 
to renew their alliance with the Athenians. But Plato only says thus much con- 
cerning them, “that the Suite were very friendly to the Athenians, and after a cer- 
tain manner allied to them.” \t is possible, however, that he might say this on 
account of the tutelar Goddess of the city being the same with the Minerva of the 
Athenians. 

With respect, however, to this Goddess the guardian of the two cities, itis 
requisite to know, that proceeding from intelligible and intellectual causes through 
the supercelestial orders, to certain parts of the celestial regions and) terrene dis- 
tributions, she is allotted places adapted to herself; not imparting an adventitious 
government of herself, but antecedently comprebending the essence and form of 
it, and thus possessing this allotment in a manner adapted to herself, “Phat the 
government, however, of this Goddess extends supernally as far as to the last 
of things, the Greeks manifest by asserting that she was venerated from the head 
of Jupiter, But the Egyptians relate, that in the adytum of the Goddess there 
Was this inscription, Zam the things that are, that will be, and that have been. 
No one has ever laid open the garment by which Tam concealed. The fruit which I 
brought forth was the sun. Che Goddess, therefore, being demiurgic, and at the 
same time apparent and unapparent, has an allotinent in the heavens, and tllu- 
minates generation with forms. Lor of the signs of the sudiac, the ram ts 
ascribed to the Goddess, and the equinoctial circle itself, where especially a power 
motive of the universe is established. She is very properly, therefore, called by 
Plato a lover of wisdom, and a lover of war, and he now denominates her the 
leader of these allotments in the earth. In the tirst place, Iykewise, he honours 
the Goddess in the language of his country. For the Athenians dcnominate the 
tutelar Goddess of the city cIrchevetes, or the leader, celebrating her surname, 
and her presiding power. Jn the next place, he indicates the uniform: pre- 
established comprehension in herself, of the allotments which are governed by 
her. And besides this he clearly represents to us, that it is possible for the same 


* The former part of this inscription is to be found in Plutarch’s treatise on Isis and Osiris; but 
the latter part of it, viz. the fruit which 1 brough! forth was the sun, is only to be found in these 


Commentaries of Proclus. The original of this part is, ov eyw καρπὸν erexoy ἡλίὸς Eyevero. 


βοοκ 1.) ᾿ TIMGEUS OF PLATO. 83 


things to be signitied through many words, since words are images of the things 
signified by them. For many statues may be formed of one thing froin different 
materials; so that the Ezyptians preserve the analogous,” because they call the 
Goddess by a name which has the same signification with that of the Greeks. 
Nor is it at all wonderful that both should denominate her rightly, in consequence 
of establishing the name according to one science. If, therefore, there is one 
tutelar Goddess of the two cities Sais and Athens, the inhabitants of Sais are 
very properly said to be lovers of the Athenians, as being ina certain respect 
allied to them: for the aflinity is not wholly perfect. For some may participate 
more and others less of the same providence. And some may participate of one, 
but others of another power contained in the Goddess. Jur again, it ts likewise 
necessary to hnow this, that a variation is produced in different nations from the places 
which they severally inhabit, from the temperature of the air, from habitude to the 
heavens, and sll more partially from spermatic productive powers, But you may say, 
that they especially differ according to the gregal government of the Gods, and the 
diversities of the tutelar powers, from which you will find a difference in colour, figure, 
voice, and motion, in different places. So that those who migrate into other countries 


Srequently chanse, by dielling in those countries, their colour and voice; just as 


plants are changed together with the quality of the region, when they are trans- 
planted ina foreign land, 


* Tn this country Solon, on his arrival thither, was, as he himself 
relates, very honourably received. And on his inquiring about ancient 
affairs of those priests who possessed a knowledge of such particulars 
superior to others, he perceived that neither himself, nor any one of the 
Grecks (as he himself declared), had any knowledge of things of this 


kind.” 


Solon, on account of his political wisdom, and on account of the dignity and 
worth of his city, justly appeared to be deserving of honor to the priests of Sais. 
But he found, with respect to memory and history, among the Greeks, that 
neither himself, nor any other Grecian, had any knowledge of very ancient 
transactions. The remembrance, however, of such transactions, contributes 
indeed to political virtue, and also contributes to the theory of the mundane 


* For &weovew ἀπολογον in this place, I read σωδσυσιν avadoyor. 


84 PROCLUS ON THE [Book 1. 


periods, which Solon being desirous to know, and interrogating for this purpose 
the priests, found that he was perfectly deficient in knowledge of this kind. 
These things, likewise, are symbols of divine concerns. For a certain fabrication 
or workmanship, is called by theologists recent. But this 15. particularly 
honoured [as being suspended): from the father of wholes, and from the intelligi- 
ble Gods, with whom there are intellectual perceptions exempt from other things, 
and which have more eternal natures for their objects. But those intellectual 
perceptions are more partial and less excellent, which are in secondary natures. 
And farther still, there is such a difference in demiurgic principles, that some of 
them are comprehensive of more total, but others of more partial forms. And 
some of them precede in dignity and power, but others are recent as with refe- 
rence to them, and possess a subordinate power. 


“* Hence, when he once desired to excite them to the relation of pris- 
tine transactions, he for this purpose began to discourse about those most 
ancient events which formerly happened among us. 1 mean the tradi- 
tions concerning the first Phoroneus and Niobe ; and after the deluge, of 
Deucalion and Pyrrha (as described by the mythologists), together with 
their posterity ; at the same time paying a proper attention to the diffe- 
rent ages in which these events are said to have taken place.” 


Ofsuch a nature as this are all divine causes : for they call forth more divine 
powers, and through this evocation, are filled from them with more divine and 
total intellections ; such as is now also effected by Solon. For extending to the 
Egyptian priests the most ancient transactions of the Greeks, he ina certain 
respect leads them to the narration of their antiyuities ; of which the Egyptians 
participate in a remarkable degree, as they survey without impediment the celestial 
bodies, through the purity of the air, and preserve ancient memorials, in consequcnce of 
not being destroyed ether by water or fire. But the Assyrians, says Iamblichus, have 
not only preserved the memorials of seven and twenty myriads of years, as LHipparchus 
says they have, but likexcise of the whole apocatastases and periods of the seven rulers of 
the world, So that this being admitted, there is stll less reason to compare with 
these memorials the much-celebrated archwology of the Greeks > from which 


" The words ws εξηρτημενὴ appear to me to be wanting in this place in the original. 


ἢ 
Ἷ 
I 
Ϊ 


KOUK 4.) TIMAUS OF PLATO. 85 


likewise it is evident, that the present narration does not look to that which is 
small, but to the whole and the universe. : 

Farther still, the archwology of the Greeks is different with different [Grecian 
cities}. For with the Athenians it proceeds as far as to Erichthonius, who was a 
native of Athens: but with the Argives, as far as to Phoroneus and Niobe. For 
these two are with the Greeks the most ancient. For Argos descended from 
Niobe; but from him Tasos and Pelasgos, from whom Argos was denominated 
Pelasgic. The particulars, however, respecting Denecalion and Pyrrha, that a 
deluge taking place, they were preserved in Parnassus, and how migrating from 
thence, they restored the human race, are manifest, and also that antiquity with 
the Thessalians is as far as to these. But according to some, the Argolie race 
begins from Inachus, but that of the Athenians from Cecrops, each of whom was 
prior to Deucalion. Solon, therefore, relating these and such-like particulars, 
causes the Egyptian priests to narrate their antiquities. We shall however see, 
what one of the ancient priests said respecting the narration of Solon. And these 
things, indeed, will be evident through what follows. Solon, however, met at 
Sais with a priest called Pateneit ; but at Heliopolis, witha priest called Ochlapi ; 
and at Sebennytus, with one whose name was Ethimon, as we learn from the 
histories of the Egyptians. And perhaps it was the priest of Sais, who says as 
follows to Solon : 


“ But upon this, one of those more ancient priests exclaimed, O 
Solon, Solon, you Grecks are always children, nor is there an aged 
Greck among you.” 


The Egyptian priest is ancient, in order that while he reproves he may not be 
intolerable, and may have a probable reason for teaching about archeology. But 
he employs a repetition of the name of Solon, not only as striving beyond measure 
in what he is about to say, but also for the purpose of indicating the circulation of 
things from the same to the same, which the more total causes of things cene- 
rated in the universe, comprehend stably and intellectually, through indelible 
knowledge ; to which causes the priest is analogous. IIe accuses, however, the 
Greeks as being always children, because they have not acquired the all-various 
wisdom of the Egyptians, but bear servile hairs in their soul. Juvenility, there- 


fore, indicates their want of wisdom. © Or this privation of wisdom arises from 


the frequent destructions of them, so that before they become truly ancient, they 


80 PROCLUS ON THE [ΒοοΚ 1, 


become again juvenile through destruction. Or it is because ancient deeds are 
not preserved by them ; but their knowledge ts always confined to present events, 
and such as sense apprehends. But with the Egyptians, past transactions are 
always present through memory, as if they were recent. And the remembrance 
is through history. But the history is fiom pillars, in which things paradoxical 
and worthy of admiration, whether in actions or inventions, are inscribed. Why, 
however, it may be said, does this priest accuse the Greeks with such sey erity ? 
For what is there admirable in his narration, since, asthe noble Heraclitus says, 
avery learned knowledge of past transactions does not produce intellect? But 
if that which Eudoxus says is true, that the Egyptians calla month a year, 
the enumeration of many of these vears, will not be attended with any thing won- 
derful. Tt was idle, therefore, in the Egyptian priest to think highly of himself for 
the knowledge of transactions in these. Or, though, as Aristotle Says, it ts IMposst- 
ble that memory and sense should be effective of science, yet at the same time it must be 
admitted, that they contribute to the reminiscence of wholes. Por by relating in many 
things many similar ciretinstances, we produce one form of them, and finding 
frequently from history concordant apocatastases of many things, we recur to the 
one cause of them. Por thus the observations of the aflections of the air were 
framed by Calippus, and the Knowledge from astrology of the celestial motions. 
And thus much inanswer to the doubt. 

Again, however, let us recur to the theory of wholes, and there survey the junior 
Sobrication, held together by Minerva, and titled fiom more ancient and primoge- 
nial causes. For from: thence this fabrication possessing stability. proceeds,’ on 
account of an exempt cause, and contributes to the mundane contrariety. Por 
every thing in the demiureie progression which is distributed inte parts and mal- 
tiphied, proceeds on account of that principle, As, therefore, there are causes in 
the world, some of which are eflective of the regencration of things, bat others are 
guardians of the coherence of productive powers, the priest, indeed, must be 
assumed as analogous to these latter causes, but: Solon to the former, Tlence, 
the one exhibits a transcendent remembrance of antiquity, but the other is said to 
have related various mutations, eencrations, and corruptions. It hKewise appears 
to me, that the arrangement of the elder prior to the younger person, is assumed 
ina way adapted to the orderly distribution of the universe. For in the fabrica- 
tion of Jupiter, they have this order with reference to each other ; Just as the 


‘ ; : 
Tustead of Wpus τὸ ἐφζφηρημένον here, I read, καὶ TPOKLAL διὰ ro «ςηρημέενον αἰΤιο}. 


ὑσιωυττε Ble ee σνεατασος στ 


BOOK 1. TIM.EUS OF PLATO. 87 


Klean guest {in Plato] says, that those who live in the Saturnian period, proceed 
from being older to being younger; but those that live in the period of Jupiter, 
proceed ina contrary direction, And _ in this dialogue, Timieus says, respecting 
the soul, that the Demiurgus produced it more ancient than the body, and on this 
account constituted it of amore principal nature. Now, therefore, the priest, who 
is the guardian of divine institutions, excels through antiquity, though that which is 
Junior proceeds from a higher order; just as Solon comes from a city, which per- 
tains ina greater degree to Minerva. In mundane works, however, that which 
is more ancient possesses a great dignity. 


“To whom the priest :-—Because all your souls are juvenile ; neither 
containing any ancient opinion derived from remote tradition, nor any 
discipline hoary from its existence in former periods of time.” 


Sucenility of soul, in what is here said, is analogous to renovation of life, and to 
more partial causes; but remote tradition, to stable intelligence, and to more an- 
cient principles. And hoary discipline is analogous to the comprehension, which 
is united and always the same, of the nature and composition of all that the world 
contains; through which, indeed, the first and most divine of mundane natures 
comprehend totally and exemptly the causes of all generated beings, and eternal- 
ly and antecedently contain in themselves temporal natures ; but comprehend 
things more proximate to the universe partially and subordinately, as falling short 
of the unical intelligence of wholes. Hence to some of the Gods hoariness is 
adapted, but to others juvenility. For hoariness is a symbol of intelligence and 
an undefiled life, and which is remote from generation; but juvenility of more 
partial knowledge, and which now comes into contact with generated natures. 


** But the reason of this is the multitude and variety of destructions of 
the human race, which formerly have been, and. again will be: the great- 


est of these, indeed, arising from fire and water ; but the lesser from ten 
thousand other contingencies.” 


In what is here said, an inquiry is made, why the Greeks are always children, 
but there is no discipline with them hoary from its existence in former periods of 
time? Or, if you wish to survey the paradigms of these things, the enquiry is, 


88 PROCLUS ON THE {Book 1. 


through what cause the junior fabrication presides over variety, generated natures 
always rising into existence, and such as are ancient becoming renovated? Be- 
fore, however, he discovers the cause of such-like doubts, he first discusses the 
periods in the universe, and pots out the variety ef them; of which the first 
principles of the Gods, indeed, have an antecedent Knowledge, stably and uni- 
tedly ; but the second principles partially, and in such a way as to come into 
contact with the nature of the things which they govern; for this it is always to 
know what is present. But to retain in the memory things that are absent, is 
analogous to the perception of wholes separately and stably. Phere are, there- 
fore, certain various periods of things in the world ; but it must be admitted, that 
there is always generation and always corruption in the universe. For that which 
is sensible is rising into existence, and tending to corruption, but never (rudy is. 
This generation, however, and destruction, must he surveyed im one way in the 
heavens, and in another in material natures. Por, in the former, a mutation of 
fizures, and the motion of perpetually generated: bodies, pre-exist. But) genera- 
tion, being governed through the mutations of these bodies, evolves its own circle, 
In this cirele, however, different Clements have dominion at different times, And 
wholes, indecd, always preserve the same and a similar order according to na- 
ture; but the different parts of these wholes subsist at different times, either con. 
formably to nature, or preternaturally, ina becoming manner, Por ὁ either the 
wholes and the parts always subsist according to nature; or both, on a certain 
time, have a preternatural subsistence; or the one has a preternatural, but the 
other a natural subsistence, and this ina twofold respect. If, therefore, all things 
[perpetually] existed according to nature, the variecy of generation would be dis- 
sipated, perpetual natures would be the extremities of beings, and the first es- 
sences would be the last of all things. But if all things were disposed preternatu- 
rally, there would be nothing stable; from which an invariable sameness of sub- 
sistence might be present with mutable natures; nor would the circle of genera- 
tion be preserved. And it is impossible that wholes should have a preternatural, 
but parts a natural, subsistence ; for parts follow wholes, and wholes are compre- 
hensive of parts. Hence it is impossible that the former should, at a certain time, 
exist preternaturally, but the latter remain in a condition conformable to nature. 
For neither is it possible, when the whole of our animal nature is moved, and its 
order destroyed, that any one of its parts should still exist according to nature. 


* Tap is omitted here in the original, 


arene ESD ANEURIN κα σκάρος ον «μα: 


satan esr 


BOOK 1.] TIM.EUS OF PLATO. 89 


It remains, therefore, that wholes being established in a natural subsistence, the 
parts at one time following the wholes, are disposed conformably to nature, but at 
another time have a preternatural tendency. But as of partial animals, each is 
indeed always generated and corrupted, on account of the efflux of them in the 
universe; but one is more generated, and another is more corrupted than another, 
and one is more adapted to existence, but another to corruption; thus also the 
several parts of the earth, receiving both a natural and preternatural subsistence, 
some of the parts are more able to subsist conformably to nature, but others are 
more adapted to sustain deviations into a preternatural condition of being ; this, 
indeed, on account of a different temperament, but afterwards on account of the 
position being different of diferent parts, and in the next place, on account of ha- 
bitude to the heavens. For different parts of the earth are adapted to different 
parts of the heavens, though they are preserved by other figures [or configurations} 
And in addition to all that has been said, on account of the power of the inspec- 
tive Gods, and of the divinities who preside over climates, and who are allotted 
different peculiarities ; some rejcicing more in motion, but others in permanency, 
seme in sameness, but others in difference; abundant corruptions likewise of par- 
tial natures being produced in different places; the forms or species of the uni- 
verse have a never-failing subsistence. For man is always, the earth is always, 
and each of the clements always is. For since corruption and generation pro- 
ceed from the celestial figures; but these are imitations of divine intellections, 
and the intellections are suspended from intellectual forms, but from these  stabi- 
lity is derived ;—this being the case, continuity is produced in mundane forms, 
and the visible figures are preservative of species, but corruptive of parts, so as to 
cause things which are generated in time, to be also dissolved in time, according 
to a circular progression. For the universe does not envy salvation to such things 
as are able to exist in conjunction with it; but that which is incapable of being 
administered together with the universe, is not able to abide in it. The law of 
Jupiter, however, expels ' from essence every thing of this kind as disgraceful, 
For it is perfectly impossible that what is disgraceful should remain in the uni- 
verse. But that whichis deprived of order in the universe is disgraceful. We 
have shown therefore why * abundant and partial corruptions are produced in 
different places of the earth, 


* For εἐμβαλλει here, it is necessary to read εκβαλλει. 
* For tore in this place, read δια τι. 


Tim. Plat. Vouk 0. M 


90 PR@CLUS ON THE [βοοκ 1. 


In the next place it must be shown why the greatest of destructions are 
through the predominance of fire and water, and not through that of the other 
elements. Fire, therefore, has an efficacious and productive order in the elements, 
is sufficiently able to proceed through all other things, and is naturally adapted 
to divide them. But water, is indeed moved with greater facility than earth, yet 
is more difficultly passive than air. Aud by its facility of motion, indeed, it is able 
to operate ; but through being passive with difficulty, it is not affected by violence, 
nor becomes imbecile when dissipated, like air; so that it reasonably follows, that 
violent, and the greatest destructions are effected by deluges and conflagrations. 
You may also say, that the remaining two elements are more adapted to us. 
For we are pedestrious, and allied to earth; and as we are on all sides compre- 
hended by air, in which we live, and which we respire, itis evident that our bodies 
are of a kindred nature with it. [fence these elements, as being more alhed 
to, are less destructive of us; but the others, which are contrary to these, bring. 
with them more violent destructions. © Farther sull, according to another mode of 
survey also, these clements earth and air, together with suflering themselves, and 
sufleting prior to us, appear to operate on us. For air when it becomes putrid, 
produces pestilence ; and earth when divulsed, abundant absorptions, But) pes- 
tilence is a passion of air, and chasms and earthquakes are passions of earth, 
Fire, however, and water are able to operate on us, without being previously af 
fected themselves ; the former by permeating, but the latter by external impulsion, 
Hence they are capable of producing more extended destructions, as being more 
vigorous and powerful than the other elements, in consequence of not corrupting 
through being themselves distempered,  Deluges, therefore, and contlagrations 
are the greatest destructions. But famine and pestilence, earthquakes and wars, 
and other such-like partial calamities, may be produced from other causes. And 
of all these, the effective cause indeed is the order of the universe, and prior to 
this, the junior fabrication, which always makes new effects, and at different times 
produces the generation of different things. For this is asserted by the fables of the 
Greeks, and is indicated by the tradition of the Egyptians, which mystically says of the 
sun, that he assumes different forms in the signs of the zodiac. Itis not, therefore, 
atall wonderfal, ifthough there are many destructions, and inanany places, yet man 
and every form always exist, through the tmmutable progression of divine forms. 
For through these, the productive principles in’ the universe possess an invariable 


* See this explained further on, in one of the notes on the 4th book; 


BOOK 1. TIM.EUS OF PLATO. 91 


sameness of subsistence, because every thing which is generated from an immove- 
able cause, is always suspended from its cause. 


“ For the relation subsisting among you, that Phaeton the offspring of 
the Sun, on a certain time attempting to drive the chariot of his father, 
and not being able to keep the track observed by his parent, burnt up 
the natures belonging to the earth, and perished himself blasted by 
thunder, is indeed said to have. the form of a fable.” 


That the first principles of beings comprehend! indeed things which are 
moved, stably, things multiplied, unitedly, partial natures, totally, and such as 
are divided according to time, eternally, is evident. And it is likewise well 
known, that theologists refer the causes of periods, and of the psychical ascents 
and descents, and of all multiplied and divided life, to the principles that are 
proximately established above the world. Hence it appears to me, that what is 
now said, refers the mythology about Phaeton to the Greeks, and the knowledge 
of Solon, For all such-like corruptions and generations derive their completion 
from the junior fabrication, [or the fabrication of the junior, or mundane Gods,]} 
from which also the circulation of forms, and the variety of corporeal and psychical 
periods, is perfected. As, however, in divine natures, things secondary remaining, 
perfection is imparted to them from such as are first; thus also, the Egyptian pre- . 
serving what is related by the Greeks, teaches Solon from this concerning things 
of which he had a knowledge prior to Solon. What therefore does this narration 
obscurely signify ? That psychical lives, and the nature of bodies, have still multiform 
mutations. And over these, indeed, the supermundane powers preside; but they 
are connectedly comprehended by the intelligible orders of the Gods. And of 
the former, indeed, the apparent meaning of the narration being historically deli- 
vered by the Greeks, is a symbol; but of the latter, the priest investigating the real 
meaning of the history, and unfolding it into light, to Solon. And thus much 
has been said by us for the sake of the whole theory, and in order to show that 
the narration is not discordant with the things proposed to be discussed. 

The fable respecting Phaeton, however, requires a manifold discussion. For 
in the first place, it is necessary to consider it historically; in the second place, 
physically; and in the third place, philosophically. Llistory therefore says, that 


* For παρέχουσι here, it is necessary to read περιέχουσι. 


92 PROCLUS ON THE {noox 1. 


Phaeton was the offspring of the Sun, and of Clymene the daughter of Ocean, 
and that driving the chariot of his father, he deviated from the proper track. That 
Jupiter also fearing for the safety of the universe, destroyed him by thnnder; but 
he being blasted by thunder, fell about Eridanus, The fire likewise proceeding 
from him burnt every thing that was nourished by the earth: and his sisters, the 
Heliades, lamented his fall, And such is the historical account of the fable. Tt 
is, however, necessary to adinit thata conflagration took place; for the whole nar- 
ration is introduced for the sake of this; and, also, that the cause of it is neither an 
impossibility, nor a certain thing which may easily happen. But at will be im- 
possible if some one fancies that the Sunat one time drives his own chariot, and 
at another time being changed ceases to drive it, and) commits his proper em- 
ployment to another. And ait will be among the number of things which may be 
easily accomplished, if itis supposed that this Phacton wasa comet, which being 
dissolved produced an intolerable dryness trom: vehement heat. Por this sup. 
position is generally adopted. Porphyry therefore says, that certain signs may be 
assumed from the motion of comets. For when this motion ts towards the southern 
parts, it ts indicative of tempests, towards the north, of dryness from excessive 
heat, towards the east, of pestilence, and towards the west, of fertility. The dis- 
appearance likewise of the comet, is said τὸ be the destruction by thunder. 
If, however, it be requisite to dissolve the fable ina more physical way, it is 
better to adopt the explanation of our associate: Dommninus, that sometimes so 
great a quantity of dry exhalation is collected together, as to be easily enkindled 
by the solar heat. But this being enkindled, itis not at all wonderful, that it 
should burn all that part of the earth which is situated under it, and produce 
such a conflagration as that of which the fable speaks. In consequence, therefore, 
of the inflammation being produced by the San, the authors of fables were 
induced to call Phaeton the offspring of the Sun; denominating this offspring 
amale, on account of the efheacy of the power of fire, and because likewise it 
is usual to call fire a male, in the same manner as earth a female; and to deno- 
minate the one matter, but the other form. But because this exhalation did not 
proceed ina path parallel to that of the San, Mythologists assert, that Phaeton 
did not drive the chariot conformably to the track of his father. Phe dissolution 
of the cloud about the earth, was called by them, the fall! of Phaeton ; and the 
extinction of this cloud, the thundering of Jupiter, But the abundance of 
rain after the extinction of the cloud, (for this takes place after great conflagras 
tions) is the lamentation of the sisters, or the wet exhalations, inasmuch as 


ΠΡ manana 


BOOK 1.) TIM.EUS OF PLATO. : 93 


those that weep, pour forth moisture. And the exhalations, both the dry 
and the wet, have one cause, the Sun. But to the latter the female pertains, and 
to the former the male, These explanations, therefore, are more physical. 

It is however possible, that the fable may indicate something more sublime; 
that partial souls proceed indeed from the father of wholes, but are disseminated 
about the mundane Gods, in order that they may not only be intellectual, come 
into contact with intelligibies, and recede from bodies, but also that they may 
have a mundane hypostasis. As, therefore, divine and demoniacal souls are 
arranged under secondary leaders ; some indeed under the divinity of the Earth, 
others under the Moon, and others under the Sun; some, under the government 
of Jupiter, but others under that of Mars; that which is disseminated being of 
divine origin, every where receives something from the nature of that in which it 
is sown: just as things sown in the earth, receive something from the earth; but 
those sown in an animal, receive something from the nature of the animal: so that 
of offspring, some express the peculiarity of places, but others the similitude of 
the mother, Tlence also, sonls that are disseminated about their kindred stars, 
receive a certain peculiarity of life, from their leaders; so that each is not only 
soul, but a soul of a certain kind, such for instance as Martial, or Jovian, or 
Lunar. For whether the God is of an immutable characteristic, or is demiurgic, 
or vivific, a certain representation of the peculiarity of the allotted deity accedes 
to' the souls that are arranged under it. And why is this wonderful, since the 
peculiarity of presiding Gods extends as far as to herbs and stones? And there 
is a stone, and also a herb suspended from the solar power, whether you are 
willing to call them heliotropes, or by any other name. A similar reasoning 
likewise must be extended to the other Gods, 

Of these souls therefore, those indeed that are undefiled, remain always 
suspended from the Gods to whom they are allied, and govern the universe in 
conjunction with them. But others descend, yet are not filled with genesiurgic 
vice [or the depravity which is offspring of the realms of generation]. And others 
receive a certain defilement from the subjects of their government. Vor this is 
the last form of life. The first of these souls, therefore, are truly sons of the Gods, 
as not proceeding out of their fathers, being, as it were, fashioned by and remain- 
ing within them, running before the Gods, and having the order of guards or 
attendants. The souls that have the middle rank, are indeed called sons of the 


* For νπὸ rus vrorerayperas αὐτῳ Yuxas, it is requisite to read ewe ras vworeraypesas, κ᾿ Xr. 


PY PROCLUS ON 'THE [noox » 


Gods, but receive also a secondary life, and become the sons of Gods and men. 
And souls of the third rank, are also sons of the Gods, but are not called genuine 
sons, as not preserving the form of their proper God, but verge to matter, and 
become oblivious of their genuine fathers. Whether, therefore, the authors of 
fables call Tityus the son of Earth, or Phaeton the offspring of the San, or Musiweus 
the son of the Moon, they thus denominate them after this manner, and others 
difttrently conformably to the before-mentioned causes. With respeet) to other 
sons of the Gods, however, we shall elsewhere speak, 

But again, Phaeton is indeed the offspring of the Sun, as being of the solar 
series. Ifence also he has a solar name. Since however, abiding on high, he 
revolved and governed the universe in conjunction with his father, he is said to 
have driven the chariot of his father. For the velncle of Phacton belongs to the 
solar chariots; since that also is entirely solar form. Bat when he fell into gene- 
ration, for he did not rank among the first of souls, he is suid τὸ have been de- 
struyed by the thunder of Jupiter. Por thander fi. e. lizhtning} is a symbol of 
fabrication, proceeding through all things without contact,’ and vivifying all things; 
but is not the cause of the dissolution of the spirit: in which the soul is) carried, 
But there are: many transpositions of souls into different polites, and from one 
clement into anothers; some being transferred from earth to the sphere of fire; but 
others from the sphere of fire to earth ; and some inorder; but others heaped 
tovether, and accompanied with mach tumult and disorderly motion, such as 
Phacton is said to have suffered. Mor being borne alone on high collectively, 
and attracting empyrean vestients, he was moved throneh these ina disorderly 
manner, When he proceeded to earth, and produced in certain parts of ita contla- 
eration. For souls in descending become invested with many garments acrial or 
aquatic; and some have empyrean vestments, ΟἹ these also, some have the 
vigorous,’ but others the vehement and the percussive, from: fire. And some 
indeed, when they become situated in air, lay aside these garments, and assume 
others that are more gross, but others preserve them even as far as to the earth. 
I know, therefore, that the Chwronean Platareh relates, that in one of the islands 
of Britain, which appears to be sacred, and on this account is considered by the 
rulers of it as an asylum, the inhabitants frequently assert, when prodigtuus rains 
or thunder and lightning take place, that some one of the more excellent natures 


* Por avagws here, itis necessary to read avagys. 


2 frstead of ἀμυδρὸν in this place, read axpatore 


ποοκ 1. . TiIMAUS OF PLATO. 95 


fails, they being accustomed to passions of this kind. But they denominate souls 
that are transferred into bodies, and that relinquish a certain generation, more 
excellent natures." Tt ust not, however, be denied that such-like circumstances 
befall souls descending into bodies, and especially those that ave magnilicent, and 
are allotted a more diemoniacal essence, such as the fable obscurely sicnities the 
soulof Phacton to have been, But it is not at all wonderful, that descending 
souls should be in a greater degree co-passive with those elements which 
are analogous to their presiding Gods, and should attract and become invested 
with a greater number of such-like elementary garments; so that Saturnian souls 
should ina greater degree rejoice in humid and aqueous vestments, and solar 
souls in such as are empyrean, each being desirous of obtaining a material and 
ponderous body, instead of immaterial garments; the Gods also employing these 
as organs, in the same manner as they use material demons, int heir productions 
about the earth. Through these souls likewise the Gods produce conflagrations, 
or pestilence, or intlict certain other calamities on those who deserve to suffer 
them, and employing souls that are allied to them as ministrant to the causes of 
the eflects that take place in the heavens, they accomplish that which they effect. 
Por it is nothing wonderful, that there should be many causes of the same things, 
some producing in one, and others in another way. Phaeton therefore, being borne 
along about the earth, and after a certain dwmoniacal manner, burning those 
places to which he approached, through the stream of fire (for partial souls 
effect many things out of the body, being then the instruments of avenging 
or punfying demons); he was lamented by the Heliades, who were certain 
solar souls, whence also they were said to be the sisters of Phaeton. But 
they lamented him, not as alone commiserating him on account of his 
descent into generation, but providentially inspecting him, in order that they 
might in an undefiled manner pay attention to things which are generated 
and corrupted. For the river Eridanus, and the falling into it, indicate the 
lapse of the soul into the river of generation; in which being situated, she 
requires the providential care of the genera allied to herself, and the aid of 
souls that are in a permanent condition. Theologists also signify the exten- 
sion of the solar providence to mortal natures through tears. 


The much-enduring race of men thy tears - 
Excite. 


* Plutarch relates this, in his treatise On the Failure of the Oracles. 


96 PROCLUS ON THE [noox 1. 


So that the fable very properly manifests through tears, in a symbolical manner, 
the providential attention to Phacton of souls that are of the solar order. Again, 
therefore, this corollary may be assumed from the fable, that the descents of 
souls are effected through impotency. And that not only souls, but likewise 
their vehicles participate of the peculiarity of their leading Gods ; so that from 
these divinities, some of them are denominated Solar, others Martial, and 
others receive an appellation from some other God. It may also be inferred that 
destructions are effected by the providence of the Gods. For Jupiter was the 
cause of the conflagration, by hurling the thunder at Phaeton, And lkewise, 
that the descents of souls are suspended from the one fabrication of things. ° 
Ilence Timieus teaches us not only about the essence, but also about the ascents 


and descents, the lives and all-various elections of souls. 


“ But the truth is, that it indicates the mutation of the bodies τὸ 
volving in the heavens about the carth ; and signifies that through long 
periods of time, a destruction of terrestrial natures ensucs from the 
devastations of fire.” 


The Egyptian priest only unfolds thus much of the fable that contnbutes to the 
proposed discussion, that abundant destructions ΟΥ̓ terrestrial natures are 
produced through fire, in consequence of the mutation of the bodies that 
revolve in the heavens about the earth. But through mutation he signifies either 
the incommensuration of things in the earth to celestial natures: for all things while 
they subsist commensurately to the celestial efuxions, are able to remain, but 
when they are incommensurate to them, are corrupted. For things which are able 
to sustain the dividing power of Mars, are preserved; but such as are too imbecile 
to endure his effective energy, are easily dissolved; just as ΠῚ your eye not being 
able to endure the solar light, should be blinded by its effulgence, though some 
other eve may be capable of looking directly to it) without pain. And ἃ similar 
reasoning must be adopted with respect to the other Gods and their configurations, 
For the universe is one animal, and its parts sympathizing with each other, it 
preserves different things by different parts; nor is any thing which is generated 
in it preternatural to the whole. For the natures which are generated in it, are 
generated through it; and it is the world itself which operates, and operates on 
itself. Or it may be said that this mutation is just as if a good father, 
who is always benevolently disposed towards his son, should on a time 


BOOK 1.) TIM-EUS OF PLATO. 97 


chastise him for the sake of his good; for in so doing he will appear to have | 
changed his accustomed mode of treatment. Or this mutation may he the 
Various configuration of the celestial bodies. For these are the bodies that revolve 
in the heavens about the earth, and at different times exlubit different figures, 
through the various intellectual perceptions of their informing souls. For the 
conficurations are the letters of these souls, and certain efficacious impressions produced 
through them. Again, however, both these are true. For the mutation of these 
bodies, and the incommensuration of earthly natures, are the leading causes of 
such-like destructions. But if it is necessary to call the fall of Phaeton from the 
heavens to the earth, a certain mutation of some one of the bodies that revolve 
in the heavens, it is not atall wonderful. For the mutation of the celestial Gods is 
one thing, since this is an impassive transfiguration; but another, that of the souls 
that revolve together with them, this being a habitude to terrestrial natures, from 
a life without habitude: and that of places about the earth, is different from either 
of the former, since it is a certain corruptive mutation; according to which neither 
souls are changed, nor much less the Gods, the leaders of souls. Such-like cor- 
ruptions, therefore, of terrestrial natures are eflected through partial souls; but are 
also eflected through dwmons alone. And as through these, destructions adapted 
to their scries are produced, the like also takes place through souls. For the 
souls that when on high are delighted to illuminate immaterially, betake themselves 
to sublunary conflagrations. 

Why, however, do copious destructions of the human race happen through 
long periods of time; is it because a concurrence of many things is necessary 
in order that such a destruction may take place? For it is requisite that there 
should be both the peculiar and common habit of the things that suffer, and a 
conspiration of the agents. For what if that which is corruptive of one thing, 
should be preservative of another? Itis also necessary that there should be an apti- 
tude of matter, and a preparation of instruments and times. For these also take 
place in partial destructions, but more rarely in such as are common; and this rea- 
sonably. ΕΓ is necessary that the progression from an incorruptible nature to 
one that is easily corruptible, should be through things which are corrupted with 
difficulty. If, therefore, wholes are always incorruptible, but more partial 
natures are easily corrupted, the media between these may be very properly 
arranged among things which are corrupted with difliculty, and which become 
destroyed in long periods of times For wholes which remain during the 


Tim. Plat. Vou. I, N 


98 PROCLUS ON THE {woox 1, 


mundane period, are incorruptible and indestructible. For no configuration of 
the stars is destructive of them, since all things are evolved in the whole period 
of the universe. But partial natures and individuals receive an easy dissolution. 
Copious destructions, however, of partial natures are eflected through long periods 
of time; but such natures are nevertheless dissolved. For there is a life of a 
certain genus, as there is of one man, and of a city, and a nation. And as 
Aristotle says, there are periods of these, of some, more, but of others, less 
extended. 


“ Hence those who either dwell on mountains, or in lofty and dry 
places, perish more abundantly than those who dwell near rivers or 
the sea.” 


This is likely to happen in the visible destructions through fire: for those 
who dwell near water, are defended from the devastation of fire. The phi- 
Josopher Porphyry, however, transfers what is here said, from the phanomena 
to souls; and says, that in these the irascible part is at one time effervescent, 
and this inflammation is the destruction of the man within us. Thus Homer 
represents the eyes of Agamemnon when he was enraged with Achilles, as 
“ shining like fire.” But at another time, the epithymetic part, being deluged by 
genesiurgic moisture, is enervated, and merged in the streams of matter. For, as 
Heraclitus says, “ another death of intellectual souls ts occasioned by moisture.” 
But if these things are rightly asserted, those will be inexperienced in the pertur- 
bations arising from anger, who have the irascible part in a relaxed condition, and 
commensurate to a proper attention to secondary concerns. For this is signified 
ly hollow places, and such as are near to water, But those are inexperienced in the 
perturbations of desire, who have the epithymetic part in a more strenuous condi- 
tion, and excited from the somnolency of matter. For this ts indicated by lofty 
places. For in a certain respect, the irascible part is adapted to be easily moved, 
and to be etlicacious; but desire is languid and imbecile. A musician, therefore, 
will be requisite, in order to relax the strenuous nature of anger, and give inten- 
tion to the inertness of desire. The philosopher Jamblichus, however, thinks fit 
to survey these things physically, and not ethically. Ile says, therefore, that when 
a conflagration takes place, those perish more abundantly that dwell on lofty 
mountains, as being more remote from the exhalations arising from water ; for these 
exhalations are not much elevated on account of the weight of the moist substance. 


est NATE TERA IASI IIIT 


BOOK 1.]} TIM.EUS OF PLATO. 99 


Hence the air that surrounds them is not wet but dry, and becomes fuel to fire, 
which naturally tends upward. But the contrary takes place in deluges. For 
those that dwell in hollow situations, are more abundantly destroyed, since all 
heavy substances naturally tend downward. 


“To us, indeed, the Nile is a saviour in other respects, and also be- 
cause it liberates us from this destruction.” 


According to the apparent signification of what is here said, the Nile is the 
cause to the Egyptians of many and all-various goods, viz. of geometry, of the 
generation of fruits, and likewise of avoiding conflagrations. Its water also 
preserves their bodies, and the divinity that connectedly contains this body, 
clevates their souls. But from these things you may assume, that first causes, 
being full of life and prolitic power, connect themselves, and remain eternally, and 
also think fit to impart connexion from themselves to other things, which are in a 
flowing and dissipated condition; so thatthe name of saviour, adumbrates divine 
and exempt providence; from which also the light that is in the intelligible’ Gods, 
illuminates all the intellectual and demiurgic causes. 

“ἢ But when the Gods, purifying the earth by water, deluge its surface, 
then the herdsmen and shepherds inhabiting the mountains are preserved, 
while those that dwell in your cities are hurried away to the sea, by the 
Hypetuous inundation of the rivers.” 


In what is here said, the efficient cause is clearly ascribed to the Gods. And this 
also may be asserted of contlagrations. For purification is at one time effected 
through water, and at another through fire. But every where purification to 
secondary is from piimary natures. Hence likewise in Orpheus, Jupiter is ex- 
horted to bring purifications from Crete. For it is usual with theologists to ar- 
range Crete for the intelligible. But the material cause of purification is here 
ascribed to the incursion of water. For each of these {t. e. fire and water] 
produces without deliberation and involuntarily, being borne along according to 
its own natural tendency. It is necessary, therefore, that there should be a 
pre-existent cause which employs them to beneficial purposes, and operates for 


* The words νοητοῖς φως are wanting in the original. 


100 PROCLUS ON THE [Βοοκ |. 


the sake of good; which cause is beautifully ascribed to the Gods. But if there 
are certain purifications in wholes, there are also powers that preside over these 
purifications, operating as purifiers on wholes priorto partial natures. There are 
likewise divine mysteries, some powers initiating, and others being initiated ; 
nor will these ever desert the universe. The Egyptian priest likewise knowing 
this to be the case, calls the destructions through water and fire by a sacerdotal 
name, purifications, but not corruptions, as he would have done if he alone phy- 
siologized. 


“On the contrary, in our region, neither then, nor at any other time, 
did the water descending from on high pour with desolation on the 
plains ; but, the whole of it is capable of returning from the bosom of the 
earth. And hence, and through these causes, the traditions which are 
preserved here, are said to be most ancient.” 


Though rain may sometimes happen in Egypt, yet it does not happen in the 
whole of it, but usually takes place about the lower parts. This, however, says 
Aristotle, is evidently the work of the river. But the upper parts do not receive 
an afflux of this kind. Whence, therefore, does the Nile return?) Porphyry indeed 
says, it was an ancient opinion of the Egyptians, that the water issued upward 
from beneath, by the ascent of the Nile; on which account also they called the 
Nile, the waterer of the earth; and that it returned from beneath; manifesting by 
this, that what is dissolved in Egypt preserves the Nile. Not that the snow 
being dissolved produces the quantity of its water; but that it is loosened from its 
own fountains, and proceeds so as to become visible, being prior to this impeded 
and detained. We however understand the term dissolved, with reference to 
doubt : for speaking Attically, the Nile is dissolved, because it liberates us from 
doubt. For it is not true that from snow being dissolved the Nile is increased. 
for where in southern places, such as those through which the Nile flows, is there 
«1 collection of snow?) = Nor does this river emerze from rarefied earth. Tor the 
rarity of the earth, does not give to the water a motion upward, — But itis entirely 
necessary that there should be something else, which impels it from cavities to 
lofty places. And thus much with respect to the Exyptian opinion, 

Others, however, say, that the Nile is increased from certain rains that are poured 
into it, as is clearly asserted by Eratosthenes. Hence to return does not now sig- 
nify tu spring from beneath, but for the water, being elsewhere increased, to 


μοοκ 1. TIMEUS OF PLATO. 101 


proceed above the earth ; streams of water being poured into the Nile from other 
places. But Tamblichus says, it is not requisite to investigate a thing of this kind, 
but to understand in a more simple way the return of the water from beneath, as 
equivalent to what is usually called the ascent of water; and he assigns a two-fold 
cause, through which the Egyptians avoid dryness, from excessive heat, and 
deluges. And this is manifest from what he says when examining the increase 
from rains. For he says, that the first cause of the salvation of the Ezyptians, is 
the will of their presiding Gods, and the boundary from the first of fabrication. 
But the second cause is the temperature of the air. For the seasons there are con- 
trary to those in the antarctic " regions, from which the Nile flows to these places ; 
and in them the generation of dryness from violent heat, and of great rains, reci- 
procates. If, however, some one should blame this explanation, because the rains 
being increased the increase is not regular, it must be said, that rain frequently 
happens when there is no descent for disappearance} of the Nile. At the same 
tine, the uninterrupted succession of rain, and the magnitude of the mountains 
in which the fountains of the Nile are contained, are the causes of the unceasing 
increase ofthe water. For these mountains, receiving in all their sides the rain 
impelled against them from the annual clouds, pour it incessantly into the foun- 
tains of the Nile. But these fountains becoming exuberant increase the river. 
For this, says Theophrastus, is one cause of rain, viz. the pressure of clouds against 
a mountain. Moreover, it ix not at all wonderful, if clouds are not seen about 
the cataracts. Lor the stream of the Nile is not first poured from these, but from 
the Lunar mountains, which are thus denominated from their altitude. And the 
clouds when present being collected about the mountains, impede the cataracts 
by their superior magnitude. And thus much against the Egyptian oration of 
Anistides, 

Eratosthenes, however, says, it is no longer requisite to investigate the cause of 
the increase of the Nile, when we direct our attention to certain waters and rains 
that run into it, so as to corroborate what is said by Aristotle. These things, there- 
fore, we have concisely indicated on this subject. But from these particulars the 
Egyptians infer, that their land will never experience either a deluge or a confla- 
gration. That it should however fail from other causes, is not at all wonderful ; 
since, as Aristotle rightly observes, every part of the earth becomes sea in the 
infinity of time, and the same place is at one time continent, and at another, sea. 


* For avricoss here, it is necessary to read avraperecoss. | 


102 PROCLUS ON THE [Βοοκ 1. 


And looking to the infinity of time, it must not be denied that the water of the 
Nile may fail. For what if the annual winds, blowing less vehemently, should not 
impel the clouds against the mountains ? What also, if the mountains should fall, 
in which there is a collection of clouds; the wind from subterranean places burst- 
ing them, through which, likewise, the oracles say, that succeeding cittes shall be de- 
stroyed? And the clouds not being collected, the stream always becoming less and 
less, will be absorbed by the earth which is dry. 


“ But the truth is, thatan all places, where neither intense cold nor 
immoderate heat prevails, the race of men is always preserved, though it 
is sometimes more, and at other times less numerous.” 


The pricst has spoken concerning the mundane periods, aad the different 
mutations fin them], and has observed that the safety of the Egyptians is derived 
from the position of the region, and the providence of the Nile. Now, therefore, 
he infers in common respecting places of the earth, that every place which is tree 
from deluges and contlagrations, has always the race of wen remaining, more or 
less numerous. For the greatest destructions are through fire and water, as was 
before asserted. Some one, however, may say, that the race of men failina different 
way. For at present there are none who inhabit these very places of the Attic land 
[which were formerly so populous), though neither a deluge nor a conflegration has 
happened, but acertain dire impiety, which has entirely obliterated the race of men." 
Or it may be said that Plato now calls climates, places. He says, therefore, that 
every climate has men, though there should not have been a deluge or a contla- 
gration, atone time more, and at another less numerous. Some however will 
also be saved ina deluge, as Deucalion, who was preserved, when the climate 
of Greece was deluged. After this manner, therefore, some unfold the meaning 
of the passage. 

But according to our associate (Domninus), Plito means, that every place his 
always a greater or less number of men, whichis not excessively cold, or immo- 
derately dry through heat. Por mathematicians say, Chat there are certain places 
Which are uninhabitable through excess of heat or cold, Every place, therefore, 
which is adapted to the habitation of men, and every climate, has a greater or 
Jess number of men, And this interpretation is reasonable, and conformable to 


‘ oo. . . . . 
Tu my copy of the original of these Commentaries, a certain annotator observes in the margin, 
that * Proclus alludes, in what he here says, to the Christian religion,” 


> ee NEN STI 
ΝῊ 


nook 1 TIMEUS OF PLATO. 103 


the words of the text. For the words, “where neither intense cold, nor immo- 
derate heat prevails,” appear to signify, where nether of the contrarics being exces- 
sive, impedes habitation, And, in short, since Plato had before observed, that 
the transactions of the Egyptians were said to be most ancient, he very properly 
adds, that in reality, every climate which is commensurate to the habitation of 
men, has always men more or less numerous. For not only mathematicians assert 
that not every climate of the earth has men, but Orpheus also, who says: 


The Demiurgus for th’ abode of men, 
A seat apart from the immortals gave, 
Where turns the Sun's mid axis stretching wide ; 


Between excessive cold and heat a mean. 


And this likewise Plato now asserts, when he says, “where neither intense cold, 
nor immoderate heat prevails, the race of men iy always preserved, though it is some- 
dimes more, and at other times less numerous.” With other nations, however, there 
is an oblivion of ancient transactions, not through the failure of men, but in con- 
sequence of frequent destructions taking place, certain illiterate and rustic persons 
alone remain. But with us [says the priest] many most ancient transactions are 
said to be preserved, in consequence of every thing being committed to writing 
in our temples. 


* But Vhatever has been transacted either by us, or by you, or in any 
other place, beautiful or great, or containing any thing uncommon, of 
which we have heard the report,—every thing of this kind is to be found 
described in our temples, and preserved to the present day.” 


As the situation of the country and its guardian Goddess impart safety to the 
Egyptians, thus also the preservation of past transactions is effected by their own 
eare and attention, through which they apply a remedy to the oblivion produced 
by time. But they are assisted in this by their temples, in which ali great and won- 
derful actions are recorded, both of their own people and of others, and also para- 
doxical events of things. For this is the meaning of the words, “or containing any 
thing uncommon.” The history, however, of these things contributes to their know- 
ledge of similar events; from which the reminiscence of wholes is produced, and 
also to the knowledge of futurity. For through observations of this kind, they dis- 
cover the effective powers of the ¢clestial configurations. For assuming that certain 


104 PROCLUS ON THE [BOOK τ. 


things happen from certain things existing, they are able syllogistically to collect, 
from the same signs, the causes of future events. It appears also to me, that the 
doctrine of the Pythagoreans which prepares souls to remember their former lives, 
imitates such a history as this of the Egyptians. For as itis fit to assume different 
lives of one man, or rather of one soul, thus also different periods must be 
assumed of one nation. Hence, as in the one, the recollections of the transac- 
tions of a furmer life are perfective of souls, so in the other, the histories of former 
periods afford the greatest assistance to the acquisition of wisdom. Farther still, 
such observations are assimilated to the orderly distribution of the universe. Por 
they imitate the stable productive powers of nature, through which remaining lin- 
inoveable, order is ingenerated in things that are mutable. If, therefore, the world 
is a most sacred temple, in which the productive powers that connect the universe Ὁ 
eternally remain, the recording of ancient deeds in temples will be an Image οἵ 
the subsistence of these powers. And what is asserted by the Egyptians may 
δι σαν, that whatever in sensibles is stable, of a firtn consistence, and always sub- 
sisting after the same manner, proceeds from the intelligible Gods ; but that what- 
ever is moved, and at different times is generated and corrupted ina different 
mannez, is derived from the junior fabrication, For the sacerdotal genus by 
which mention is made of ancient transactions, conveys an image of the divine 
order, which is connective of wholes and of stability, and which guards all things 
by divine memory, and from which the junior fabrication being filled, imparts by 
illumination to things of a very mutable nature, sameness, Connexion, and per- 
manency. 


“ While on the contrary, you and other nations, commit only recent 
transactions to writing, and to other contrivances which cities have em- 
ployed for transmitting information to posterity.” 


Contrivance is a symbol of the cause which always fabricates new things, pro- 
duces things which are not yet in existence, and co-adapts all things to the one 
perfection of the world. For in our domestic concerns, we call the preparation . 
of every thing necessary, contrivance. And such also in cities, are literature and 
arts, forums and baths, and the like. But in the universe, coutrivances are such 
things as receive a temporal and partial composition. As, therefore, temples sig- 
nify the receptacles of perpetual productive powers, and also of such as are of a 
connective and guardian nature ; thus likewise cities manifest hypostases convist- 


nook 1. TIM.EUS OF PLATO. 105 


ing of many, dissimilar, and mortal powers. But recent transactions only being 
committed to writing, evinces that the existence of such writings and arts, is of a 
more recent nature, ᾿ 


“And so again in accustomed years,a celestial efluxion rushes on 
them like a disease.” 


This also is evidentin men. For deluges destroy their race, being excited indeed 
from the celestial periods, but having water for their matter, Tlence the whole of 
this is called a celestial edlusxion, and, as it were, a disease, because it is corrup- 
tive of other things. ‘That, however, which is corruptive, is indeed to a partial 
nature evil, but to the whole of things good. But Plato says, “in accustomed ycars,” 
because such like destructions are accomplished conformably to certain circula- 
tions, Which also have themselves a certain consecutive order with reference to. the 
whole period of a divinely generated [or perpetually circulating] nature. This also 
seems to be manifested through these particulars, that such things as are alone 
generated from wholes are necessarily consummated according to mundane petiods, 
which are detined by the same number; but that such things as happen from 
certain partial causes, will not entirely happen to be the same, though the 
configurations of the period are the same. In the universe, however, you may 
survey the same thing, by understanding that all generated natures are corrupted, 
and yield to the mundane periods, and to the circulations of the whole life [of the 
world, and that the periods are conjoined to each other, and accomplish one 
continued lite. 


 Tenee those among you who survive, are illiterate and unacquainted 
with the Muses. And thus it happens that you become juvenile again, 
and ignorant of the transactions of ancient times, as well of those among 
us, as of those in the regions which you inhabit.” 


- For from a deluge, Plato says, that herdsmen and shepherds are left, but that 
the inhabitants of cities are destroyed. Hence those that remain are illiterate 
and without the Muses, And on account of the former, indecd, they are unable 
through writing to transmit: memorials of the pre-existent period 5 but on account 
of the latter, they are not sufliciently capable of preserving in verse or melody the 
events that happened prior to the deluge, Lence they become oblivious of all 

Tim. Plat. Vou. I. . O 


106 PROCLUS ON ΗΒ. [Book τ. 


things. But through oblivion they return to the life of children, For an ignorant 
old man, says Aristotle, does not at all differ from a child in understanding. A 
thing of this kind, however, happens to souls that have recently descended into 
generation. For having exchanged for the former period, which was intellectual, " ἃ 
certain, secondary and genesiurgic condition of being, they become oblivious of 
intelligibles, through the deluge arising from matter, Such representations also 
of intelligibles, as they once had from the vision of them they lose in the progres- 
sions of time. Thus, therefore, every thing in the world returns to juvenility from 
juvenility through regeneration being borne along differently at diflerent: times, in 
consequence of the form of it naturally subsisting in motion. Moreover, the 
assertion that mutations taking place, those that remain, are illiterate and unac- 
quainted with the Muses, Indicates to those who consider it physically, that) the 
analysis of bodies takes place as far as to that which is formless and without 
morphe; and also that in this mutation, the destruction of the elements happens, 
wich is manifested through the word με αἰ, and the dissolution of harmony, 
which again the Gods who are the inspective guardians of renovation, easily 


remedy, and restore co a condition according to nature, 


“The transactions therefore, OG Solon, which you relate from your 
antiquities, ditier very little from puerile fables.” 


The Egyptian priest compares the venerable and very ancient narrations of 
Solon to the fables of children, Por the fables of the wise are about things 
ofan cternal nature; but those of children about temporal things and which 
are of small consequence. And the former, indeed, contain intellectual concealed 
truth; but the latter, truth of a grovelling nature, end which indicates nothing 
elevated. To the latter fables therefore, the histories of Solon are analogous ; 
but to the former, the histories of the Eeyvptians. Por the one look to that which 
is small, but the other have a most extended survey, And the one are only 
histories, but the other coutribute to science. Prom these things, therefore, the 
paradigms also of them are to be surveyed. Phe effects, indeed, of the junior 
fabrication, are called the sports of the Gods, and resemble fables. | For they are 
the imaves of beings, and participate of forms in an ultimate degree. But the 
things which primarily derive their subsistence from intelligibles, are intellectual, 


eternal, and stable, aad have the essence of themselves concealed, 


* Por seapas here, it is necessary to read soepus. 


ὄπα 


BOOK 11] ΤΙΣ 5 OF PLATO. 107 


“Tor, in the first place, you only mention one deluge of the earth, 
though in former times there have been many.” 


Por the deluge of Deucalion is much celebrated by the Greeks, though as 
the Egyptian says, there were many others prior to it. Thus also in wholes, the 
junior fabrication gives completion to wholes partially, and multitudinously, and 
renders that which is present in a good condition through regeneration. But in 
intelligibles, the causes of the first subsistence and of the circulation of forms, 
are antecedently comprehended unically Cor according to the nature of the one]. 


“ And,in the next place, you are ignorant of a most beautiful and 
excellent race of men, who once inhabited your country ; from whence 
you and the whole of your city descended, though a small seed only 
of this adimirable people once remained. But your ignorance in this 
atfair is owing to the posterity of this people, who for many ages were 
destitute of literature, and became as it were dumb.” 

The Egyptian wishes to conjoin the second to the former period, and to show 
that there is one connexion and life of the first Athenians, and of those that now 
exist, through a small seed, as he says, remaining. For thus also in’ the world 
the seeds of a former period conjoin that which succeeds it to its principles, 
throuch the essence of causes, the unceasing motion of the universe, and as some 
one says, its immutable inutation. We must not, however, wonder if the priest 
now indeed says, that Solon is the offspring of those excellent men. For we 
must again direct our attention to the cause of all mundane contrariety. For 
Solon, so far as he is an animal, possesses from them the genus; but 50 far as he 
is ἃ partial intellect, receiving the narration of a war, he is analogous to the divi- 
nity, who transports the productive principle of mundane contrariety, supernally 
from intelligibles to the sensible region. — Nor is it proper to be disturbed by such 
like objections, but to know the nature of analogies ; and that the same things 
through analogy, become first, middle, and last. 


“ or prior to that greatest destruction by water, there was a most 
excellent city of Athenians, which surpassed all others in war, and was in 
every respect governed by the most equitable laws, and whose deeds and 
polities are said to have becn the most beautitul of all that we have receiv- 
ed the knowledge of by the hearing, under the heavens.” 


108 PROCLUS ON THE [Book 1. 


Plato does not perhaps mean by the greatest destruction, the deluge of Deuca- 
lion, but some one of the deluges prior to it. But he calls the city of the Athenians 
most warlike, and governed by the most equitable laws, as being an imitation 
of its guardian Goddess, whom he afterwards says, is both philosophic and 
philopolemic. For the Athenians partake of the warlike from the philopolemic, 
and of equitable legislation from the philosophic. By the most beautiful deeds 
he means the victory over the Atlanties. But by the most beautiful polities 
he does not intend to signify that they changed many of them, but he thus speaks, 
because one polity may be called the number of many polities ; just as one world 
is connective of many worlds. Por if the lite ofeach maividual is a certain polity, 
but the common life is the communion of many partial lives, the one polity will 
consist of many polities, the beauty of it depending on its union, Tle also adds, 
the most beautiful of all that we lnovw under the heavens, Weeause itis the first inita- 
tion of the polity of the world; so that you may say, itis the best of those under 
the heavens; for the paradigm of it is inthe heavens. And thus much forpar- 
ticulars, 

Again, however, we should remind ourselves respecting the whole deed of the 
Athenians, that it is neither called a fable, nor a mere history ; some indeed 
receiving What is narrated as a history, but others, as a fable. And some assert- 
ing, that, in the first place, the developement of these, and such dike narrations, 
appeared τὸ Plato himself tobe the province of a certain laborious and not 
very fortunate man;' and in the second place, that what is delivered by 
Plato is not a thing of such an enigmatical mature, as the doctrine of 
Phereeydes, but that he teaches with perspicuity concerning most of his dogmas, 
Neither, therefore, say they, should we force him to analyse, since the man 
proposes to instructus without ambiguity. Phey also add, in the third place, that 
neither is a developement in the present: instance necessary. Per the cause of 
the insertion of this narration is known to be the deleht and allurement of the 
reader. And in the fourth place, that fwe analyse all things, we shall safler the 
same as those who ina slippery mannerare conversant with) Tomer, Others 
again think that the developement of this history should be referred to physical 
harmony, from what Plato savs of the narration about Phaeton, thatat has mdeed 
the form of a fable, bat: that at} manifests a certain matural event; saice the 

Ug yptians also, who, as Plato says, were the fathers of this relation, obscurely signified 
the arcana of nature through fable. So that the developement of this narration 


* Plato says this in the Phwdrus of the man who does uot adapt the eapliations of fables to divine 


concerns, but interprets them plysically, 


nooKx 1} TIM.EUS OF PLATO. 109 


will be adapted to him, who speaks in the person of the Egyptians. For as 
Timwus himself, contormably to the philosophy of the Pythagoreans, makes his 
discussion from numbers and figures, as interpreting nature throuch images ; thus, 
also, the Egyptian priest will teach the trath of things through symbols adapted 
to himself. Po which may be added, that Plato himself elsewhere accuses 
those who speak every thing from what is at hand, in order, says he, that they 
may render their wisdom manifest, even to shoemakers. So that he who delivers 
true assertions through enigmas, is not foreign from the mind of Plato. And 
such are the arguments of each. 

We however, say, that all these particulars are a history, and also an indication 
of the mundane contrariety, and the whole order of things; the history, indeed, 
narrating the past transactions of men, but symbolically comprehending in itself 
those things which are comprehended in the universe, and the mundane contra- 
riety. For the progression according to opposition, commencing from the first 
intelligibles, divides the world by powers that are eppositely arranged. And if 
you are willing, we will divide the universe according to the divine orders, which 
are In uninterrupted succession, and survey, conformably to the Pythagoreans, the 
co-ordinations that it contains. From the two principles, therefore, it is divided 
into bound and infinity, or rather into things allied to bound and_ the infinite. 
Tor of things that are mixed, some pertain to the former, but others to the latter 
principle. But from that which is unfolded into light as the third after these 
principles, the universe is divided into the united and the multiplied." For there 
multitude first subsists unitedly. From the triad that is next to this, it is divided 
into things perpetual, and things corruptible.? For the measure of existence to 
all things is derived from thence, From the third triad it is divided into the male 
and female:! for in this each of these primarily subsists: But from the first triad 
of the next order, itis divided according to the even and the odd; for number 
characterized by unity — there.4 From the second triad, it is divided into the 
partial and the total.’ And from the third,’ into the straight and the cireular. Again, 
of the intellectual triads, it is divided, according to the first, into things that are 


This third thing, after the two principles bound and infinity, is being ilself. 
> This triad constitutes intelligible life, or eternity itself, 


ω 


This triad forms intelligible intellect, or [avro2wor] animal itself. 
This tnad is the summit of the order which is called intelligible, and at the same time intellectual. 


> 


> The second triad of the above order is denominated [Jeaven, by Plato in the Phadrus. 


® Aud the third triad of this order, is called by Plato in the Phadrus, the eub-celestial arch. 


110 PROCLUS ON THE [nook τ. 


in themselves, and things that are in others. According to the second, into 
things animated and things inanimate, into things stable and things which are 
moved. But according to the third, into things that are the same and things 


* indeed, it as divided into 


that are diflerent.'” And from the order of Rulers, 
things which rejoice in similitude, and things allied to dissimilitude., But) from 
the liberated? order, it receives a division into the separate and the inseparable. 
These things, therefore, which have an arrangement elsewhere, have now also been 
as it were explored by us. For according to each division, the goodness of 
better natures, desiring to fill things subordinate, and to take away depravity, 
produces war, But the desire of less excellent matures, τὸ. divalse a certain 
portion of beings, of amore excellent condition, excites the apparent opposition 
of things; since in war, also, those that contend against each other, wish to reduce 
into their own power the property of their opponents, and entirely destroy them, 
These things, therefore, are evident, 

We may, however, understand the opposition of powers in the universe, by 
making a division after the following manner, into the adorming and adorned, 
And, in the first place, indeed, into things super-essential amd essences. Por the 
venus of the Gods is super-essential, Tn the next place, by divide essences ito 
eternal lives, and those which energize according to time. Likewise, those which 
energize according to time, ito souls and bodies. And bodies, into such as are 
celestial, and such as subsistin generation, These, likewise, we must divide into 
wholes and parts. For the division extends as far as to these extremes, And, 
again, we must divide super-essential natures into the divine pecatiaritics, such as 
the male and the female, the odd and the even, that which unites, and that whieh 
separates, the stable and the motive. Bat eternal natures must be divided into 
total and) partial essences. And such as are total, into the divine and angelic. 
Souls are to be divided into the divine, and the attendants on the divine. And 
divine souls, into the celestial, and those that pay a providential attentton to 
weneration, Souls, likewise, that follow the Gods, must be divided into those that 
follow them perpetually, and those that are frequently separated from them. And 
the division of those that are separated from therm, is into those that preside over 
generation with undefiled purity, aud those that become detiled with vice. For 

* The intellectual triad consists of Saturn, Rhea, aud Jupiter. 

> The order of Rulers, is (he supermundane order of Gods. 

> ‘The liberated which immediately follows the supermundane order, is itself immediately followed 
by the mundane order of Gods. See my translation of Proclus on the Theology of Plato, 


3 i SNP ORES 


BOOK 1.] TIMAEUS OF PLATO. 1 


the descent is far as to these. Moreover, the celestial bodies must be divided 
into. the inerratic and erratic. And these, into such as are moved with a simple, 
and such as are moved with a various motion. The latter, also, must be divided 
into the peculiarities of powers. And universally the division in all the above 
mentioned orders, is into that which adorns, and that which is adorned, that 
which fills, and that which is filled. 

If, however, 1 be requisite, not to look to apart, but to adhere to the intellec- 
tual conception of wholes, it must be admitted that this opposition subsists every 
where. For it is in Gods, and in intellects, in souls, and in bodies. For in the 
first of these, there is bound and infinity 5 in intellects, sameness and difference ; 
in souls, the circle of the same, and the circle of the diflerent ; and in bodies, 
heaven and generation. But) secondary natures are always arranged with 
reference to' such as are more excellent. Tence, also, we say that this narration 
ix useful to the whole theory of nature, as indicating to us the mundane contra- 
riety from energies and = motions. For all the teachers of physiology begin 
from contraries, and make these to be principles; which Plato also knowing, 
delivers to us, through symbols and enigmas, what the contrariety is of the genera 
in the universe, and how less are subjugated to more excellent natures, through 
the intellectual energy of Minerva. Farther still, Plato very properly calls 
the polity the work of the Athenians, because it is requisite that such an 
analogy as this which the junior fabrication connects, should proceed through 
all things ; but that total powers should by a much greater priority eflect this, 
from which also the junior fabrication being filled, gives subsistence to mundane 
intellects, to souls andbodies, conformably to the pec ularity of itself. 


* Solon, therefore, on hearing tais, said that he was astonished, and 
burning with the most ardent desire, entreated the priests to narrate every 
thing pertaining to his ancient fellow citizens.” 


This, likewise, is the peculiarity of divine natures, viz. for such as are secon- 
dary, genuinely to adhere to such as are first, and to be established in their un- 
defiled intellectual perceptions ; but for such as are first, to impart by illumination 
their own plenitude to such as are secondary, through * unenvying exuberant 


' For πρὸ τῶν ἀμεινόνων, it is necessary to read xpos τῶν ἀμεινονων. 


> Instead of ra Se xpwra, ἕνναμεων αφθονων, cat ἀγαθότητι, rows Sevreps επιλαμπειν τὴν ag’ cavTw, 


112 PROCLUS ON THE (Boo 5. 


power and goodness. Wonder, therefore, precedes, because in us, also, this is the 
beginning of the knowledge of wholes. But in divine natures, it conjoins that 
which wonders with the object of wonder, Hence, likewise, those who are wise 
in divine concerns celebrate 7hawnas, (whose name is derived from = thawna, 
wonder,] as one of the greatest of the Gods, who through wonder inclines secon- 
dary to primary natures. But ardent request follows, rendering that which ought 
to partake of more perfect goods, adapted to the participation of them. 


«That afterwards, one of the priests said :—Nothing of envy, Ὁ 
Solon, prevents us from complying with your request. But tor your 
sake and that of your city, I will relate the whole; and especially on 
account of the Goddess.” 


Solon being an Athenian, has a resemblance to the Tutelar Goddess Minerva, 
so faras he adheres to more perfect intellectual pereeptions. And the priest re- 
sembles one speaking, as 1 were, from a certain adytam, For he teaches what 
Was committed to writing in the temples 5 and) presents to us an Imitation of 
the middle orders of the junior fabrication, and of the whole paternal cause 5 
which orders transmitting the gifts of a more elevated to a subordinate cause, 
fill from that as froma certain fountain the divine order. All things, likewise, 
are clegantly effected by the speaker. For Solon is perfected, the city is praised, 
and the Goddess is celebrated. Phe ascent also is from Solon to the Goddess 
through the city as a medium; imitating the convertive power of the Goddess, 
And. this, likewise, is indeed beneticent; viz. to energize for the sake of the 


‘ 


perfection of secondary natures: for it imitates ‘ providence, and the super- 
plenary power of divine beings. But it is in a still greater degree beneficent, to 
energize for the sake of the city: for the energy is more ample, and embraces 
a greater power. Besides this, it is stl more divine to extend all the nar- 
ration to the Goddess, and to terminate the whole energy in her; all) which, 
the unenvying communication of the priest genuinely represents to us, not 
only indicating the privation of envy, but the divine and prompt generation 
of good. 

Again, however, we must not be ignorantly disturbed, if now indeed the priest 
as being the dispensator of the narration, is said to adumbrate a greater and more 
divine cause; bat at another time, the Athenians being the ancestors of Solon, 


πληρωσιν in this place, it is necessary to read ra de rpwra δια δυναμεων agOorwr, καὶ ayabornros, κ. ἃ. 


* For ποίρίγαι here, it is necessary to read pupecrac, 


nook 1. TIMEUS OF PLATO. 113 


are more ancient than the inhabitants of Sais; the Athenians being arranged ac- 
cording to the mundane causes of the whole contrariety of things. For so far as 
pertains to the narration, they have this order; but so far as pertains to physical 
progression, they bring with them an image of certain more elevated and divine 
orders, And if you are willing so to speak, since all fabrication, and the mun- 
dane contraricty, are antecedently comprehended in the father of wholes, together 
with adorning causes, and things which are adorned, you may there also assume 
according to analogy, the paradigmatic cause of the Athenians in intellectual 
lives, For again, the veil (of Minerva] is the last image of the whole contrariety 
of things. But in the universe, the true works of the Gods have a precedency, 
and likewise in the productive and primary causes of them; where also it is said, 
Minerva became apparent, invested with armour. Or rather, the veil is the last 
work of the weaving art, containing in itself an image of the mundane war, and 
of the demiurgic order proceeding from the Goddess into the universe; which 
veil she wove in conjunction with her father. A better image however of this, is 
that which in the narration of Plato, and in enigmas, represents to us the whole 
contrariety of things, and of the works of Minerva; which narration contributes 
to the whole (deseriptive) fabrication of the world, in the same manner as the veil 
to the splendid precession of the Goddess, and the whole of the solemnity. Fur 
the Panathenaa is aninage of the Minerval fabrication in the universe. The veil, 
however, is superior to both these, which is woven in the universe, in the intellec- 
tual dight of Minerva. For contrariety is spread under the one life of the 
world, and the war is apart of the fabrication of things, which the ruling art of 
Minerva arranges in a becoming manner. And prior to all these, is the veil, 
Which is pre-established in paradigmatic causes and the intelligible, and is com- 
prehended in the one intellectual perception of Minerva, — For, 


In weaving, all th’ immortals she excels, 


says Orpheus, Hence, the weaving art is there primarily, and the vetl of the 
essence of this Goddess, which essence is all things intellectually, that the uni- 


_ Verse is according to a mundane eharacteristic. For in ruling over the war of the 


universe, she does not look any where else than into herself. 

That we may however recur to the thing proposed to be considered, ‘the Egyp- 
lian priest directly imitates the unenvying providence of the Demiurgus, about 
which Plato a litde farther on says, “ FHe was good, but envy never subsists in him 
who ts good, about any thing.” For the orders which exist proximately with him, 

Tim. Plat. νοις 1, ᾿ 


114 PROCLUS ON THE [poox τ. 


have from him, and on account of him, an unenvying participation of good. And 
through this privation of envy, the priest fills indeed the mind of Solon, but 
praises the city, and celebrates the tutelar Goddess ; conjoining partial and 
total’ natures, uniting things contained to the things that contain them, and sus- 
pending all things from the Goddess, according to one bond and one series. 


“Who is allotted the guardianship both of your city and ours, and by 
whom they have been nourished and educated.” 


The Egyptian, after a certain admirable manner, converts all things to the God- 
dess, and produces them from, and again converts them to her. For recurring 
froma citizen through the city to the power who presides over it, he makes this con- 
version. But again proceeding from the Goddess to the natures that primarily, 
and also to those that secondarily participate of her, he imitates the progression of 
things from her divinity, Again also asserting that the participants are nourished 
and disciplined by the Goddess, he likewise converts these to her. How is it 
possible, therefore, that these particulars should notin an admirable manner imi- 
tate demiurgic powers, which are established in natures prior to themselves, and 
generate those posterior to, and convert them to the causes of themselves? And 
thus much concerning these particulars. 

What, however, is the meaning of this allotment? And how are the Gods said 
to be distributed into the universe? Of allotments therefore, some are those of 
partial souls, and others, of the undefiled genera. Some are diemoniacal, others 
angelic, and others, of the Gods themselves. Porat the father of the universe was 
one alone, and there was only one providence and one law, there would be no 
need of allotments, nor of divine distribution. Since, however, after the one father 
there is a triad, after the uniform a multiform providence, and after one law a 
multitude of fatal laws, it is also necessary that there should be a division of the 
subjects of government, and another providence and order about other things. 
Through this cause therefore the universe is divided by demiurgic numbers, viz. by the 
duad, triad, tetrad, pentad, ebdomad, and dodecad. — For after the one fabrication, the 
section ofthe universe into two, heaven and generation, constitutes two-fold allot- 
ments, the celestialand genesinrgic. After this, the triad divides the universe, 
about which Neptune in [Lomer* says, 

‘To me by lot belongs the hoary deep, 
‘The spacious heaven to Jove, to Pluto, Hades dark. 

* For v\usa here, it is necessary to read oda. 

* iad av, vs. 190, δ, 


NOOK 1. TIMMUS OF PLATO. 11 


The tetradic distribution follows the tiple order; giving a four-fold) arranzement 

to the elements in the universe, as the Pythagoreans say, celestially and ethereatiy, 

above the earth, and under the earth. Next to this is the five-fold division. For 

the world is one, consists of five parts, and is appropriately divided by celes- ὁ 
tial, empyreal, aerial, aquatic, and terrestrial figures, and presiding Gods. After 

this allotment, the division into seven parts follows. For the heptad beginning 

supernally from the inerratic sphere, proceeds through all the elements. And 

after all these, is the allotment of the universe defined in the dodecad. From the 

divine allotments, however, the allotments of anzels and dimons are suspended 

and have more various distributions. For one divine allotment is comprehensive 

of many angelical, and of a still greater number of demoniacal allotments. For 

every angel rules over a multitude of daemons, and every angelical allotment has 

about itself many dawmoniacalallotments. For what a monad is in the Gods, that a 

tribe is to each allotmentin daemons. Instead of atriad, therefore, we must assume 

three companies, and instead of the tetrad or dodecad, four numbers and twelve 

choirs, following their respective leaders. And thus we shall always preserve 

the higher allotments. For as in essences, as in powers, as in energies, progres- 
sions generate multitude, thus also in allotments, those that rank as the first, have 
a precedency in power, but are diminished in quantity; as being more proxi- 
inate to the one father, and to the total and one providence. But those that are 
the second in rank, are allotted a diminished power, and an increased multitude. 
These things therefore are to be considered in common about allotments. 

Since, however, we have divided allotments according to a section into two, 
into the celestial and sublunary, concerning the former indeed there can be no 
doubt respecting the nature of them, and whether they always remain invariably 
the same. But the sublunary allotments are deservedly subjects of admiration, 
whether they are said to be perpetual, or not. For if they are perpetual, how is 
this possible? For how, since every thing in generation is mutable and tlowing, 
ean the energies of the powers that providentially inspect it, be perpetual? For 
the things that are in generation, are not perpetual. And if these energies are nut 
perpetual, how ts it that divine inspection subsists diflerently at diflerent times? 
For an allotment is neither a certain separate energy of the Gods, in order {πα΄ 
things in generation being changed into another condition, Us energy may remain 
exempt and immutable; nor is it alone that which is governed, in order that no 
absurdity may follow from the allotment flowing, and sustaining all-varieus muta- 
lions; but itis an assigned state, providence, and unrestrained government of 


divinity, about these sublunary concerns. And on account indeed of the subject 


of government, the definition of perpetuity cannot be applied to it; but on account 
of its being [always] present, it is destitute of corruption, in order that we may not 
ascribe to the Gods the passion of partial souls, by assigning them different allot- 
ments at different times. [ence it remaing for us to show, how allotment is to be 
explained, so as to preserve the immutable in the Gods, and mutability to. things 
in weneration. 

Perhaps therefore the discussion of this affair will be easy, by having recourse 
to that theory, which we have frequently elsewhere employed, viz. that every 
thing in generation, and generation itself, must not be considered as alone con- 
sisting of mutable and flowing things, but there is also in these something tmmu- 
table, and naturally adapted to remain always the same. For the interval, which 
receives all the parts of the world, comprehends them in itself, and is extended 
through all bodies, is immoveable, lest, if it belonged to things which are moved, 
it should also itself require another receptacle, and this should be the case ad 
infinitum. The ethereal vehicles likewise of divine souls, with which these souls 
are circularly invested, and which imitate the lives in the heavens, have a per- 
petual essence, and are eternally suspended from divine souls, being full of pro- 
lific power, and performing acircular motion,’ according to a certain secondary 
circle of the celestial orbs. And in the third place, the wholeness of the elements 
remains always the same, though the parts sustain anall-vartous corruption, For 
itis necessary that each form of the universe should be never-failing, im order 
that the universe may be perfect, and that being generated from an immoveable 
cause it may be immoveable according to essence, But ecery wholeness is a form, 
ov rather it is that which itis said to be, through the participation of oue entire form, 

And here you may see, how the nature of bodies proceeds in’ fa becoming] 
order. For one thing fi. e. the interval of the universe) is immoveable according 
to every motion ; but another thing, fie. the velicles of divine souls) receives 
motion only according to place. For this is most remote from essential mutation. 
And another thing, [1. e. the wholeness of the elements] admits of other mutations 
in its parts, but the whole remains entirely immutable. And the celestial allot- 
inents Indeed, proximately dividing the interval, divide also together with it the 
heavens, But with respect to the sublunary allotinents, in the first) place indeed 
they are allotted portions in the interval of the universe, In the next place, they 
inake a distribution according to the definite vehicles of souls. And in the third? 

* Ynstead oferta πλήρη, καὶ yoruiou δυνάμεως κινησιν eysvaloy mowupera, itis necessary to read cra 


xXnpn yoripou ov pews, και κινησιν, KAY 


* For «pecrroy, read rpiroy. 


BOOK 1. TIMAUS OF PLATO. 117 


place, they remain always invariably the same, according to the whole parts of 
generation. The allotments of the Gods therefore do not change, nor subsist 
diflerently at diflerent times. For they have not proximately their bypostasis in 
that which is changed. Tlow, therefore, do the illumunations of the Gods take 
place in these? [low are the dissolutions of sacred rites elected?) And how is the 
same place, at diflerent times occupied by different spirits)’ May we not say, that 
the Gods possessing perpetual allotments, and dividing the earth according to 
divine numbers, similarly to the sections of the heavens, these divisions of the 
earth also are illuminated, so far as they possess aptitude? But the circulation of 
the celestial orbs produces indeed this aptitude, through certain configurations; 
divine illumination,' at the same time, imparting a power more excellent than the 
then existing nature. Total nature likewise (or nature considered as a whole} 
produces this aptitude, inserting divine impressions in each of the things illami- 
nated, through which these spontaneously participate of the Gods. For she inserts 
diferent images of the divinities in diflerent laminated parts, in consequence 
of these parts being suspended from the Gods. Times also effect: something, 
according to which the conditions of other things are governed. The good 
temperament of the air too co-operates. And, in short, every thing about us 
contributes: to the increase and diminution of this aptitude. When, therefore, 
according to a concurrence of these many causes, aptitude to the participation of 
the Gods is ingenerated in some one of the things naturally disposed to be 
changed, then divinity is unfolded into light, even in these mutable natures, he 
being before concealed through the inaptitude of the recipients; possessing indeed 
eternally his proper allotment, and always extending the participation of himself, 
but not being always received by these terrestrial places, on account of their 
maptitude. But in the same manner as of partial souls, which choose different 
lives at diferent times, some choose such as are adapted to their proper Gods, but 
others such as are foreign, through an oblivion of the divinities to whom they are 
allied; thus, also, of sacred places, some are adapted to the power that has there 
lis allotinent, but others are suspended from another order, And on this account, 


says the Athenian guest, some are acenstomed to be more prosperous, but others 


nore unfortunate. Whether, therefore, the telestic or legislative art dedicates this 
particular city to the divinity who, according to an eternal allotment from the 
beginning, received this portion [οὐ the earth), the life (of the inhabitants] is through 
this ina greater degree assimilated to the tutelar deity, and the works of him (who 


* [tappears to me that the words θειας edAap ews are wanting in this place. 


118 PROCLUS ON THE {BooK 1. 


looks to this divinity in effecting them] are rendered more correctly great anc 
admirable than those of the man who is not impelled to action from ἃ. principle 
of this kind. And he who chooses a life conformable to that of the allotted 
deity, acts with greater rectitude than he does who transfers himself to another 
order. . 

Conformably to this mode therefore, the Egyptian says, that Minerva ts allotted 
the city which is named after her, and also his own city Sais; inferring this per- 
haps from the great similitude of the life of the citizens to the Goddess; and per- 
haps also perceiving that there was an allotment of this kind, from the telestic art, 
and sacerdotal works. For as of the other Gods, so likewise of Minerva, there 
is an allotment proceeding supernally from intellectnal causes to the place of the 
earth. Her allotment therefore is tirst in her father; but in the ruling Gods accord- 
ing toa second order. In the twelve liberated Gods, it makes a third: progres- 
sion; but after this, it unfolds itselfinto lightin the heavens, with unrestrained 
authority. _In one way indeed, in the inerratic sphere. Por there a certain allot- 
ment of this Goddess is expanded, whether it be the place about the Ram, or that 
about the Virgin, or whether it be some one of the northern stars, as some say it 
is the Electra, which is there. But in another way, it ts unfolded into lightin the 
Sun. For there, according to theologists, an admirable power, and a Minerval 
order, govern wholes in conjunction with the Sun, And again, in another way 
inthe Moon: for Minerva is the monad of the triad’ whichis there, But in 
another way in the earth, according to the similitude of the allotments of the earth 
to the celestial distributions. And lastly, about the earth ditterently in different 
places, according to the peculiarities of providence. It is not therefore at all 
wonderful, if one divinity should be said) to be allotted both Athens and Sais. 
For the same thing must not be supposed to take place about the Gods, as about 
partial souls, which are not adapted to dwell in two bodies at the same time, 
because they exert a providential energy in conjunction with habitude; but there 
is indeed a participation of the same power tn diterent places; and in the one 
power there is also maltitude.  Phis power likewise is differently participated by 
different places. And in some, sameness ts more abundantly participated; but in 
others, difference. 

These things therefore are truly asserted, and the allotuicuts of the Gods are 
perpetually established in the universe, ‘These likewise existing, there are different 


. This triad consists of Minerva, Proserpine, and Diana, 


"οὐκ 1.} TIMASUS OF PLATO. 110 


temporal evolutions of them into light, according to diflerent places. Ancient 
theology also manifests the perpetual essence of the allotments; as when it is said 
in Homer, 


‘To me in ocean's hoary deeps to dwell, 
Alzwoys, by lot belongs,’ 


For the word always is signiticant of perpetuity, And in short, since it is necessary 
that prior to things which sometimes, there should be natures which a&ecays, parti- 
cipate of the Gods, it is likewise necessary that perpetual allotments should exist 
prior to such as are temporal. For as diemons prior to partial souls follow the 
Gods, thus also there are perpetual allotments suspended from the Gods, prior to 
partial illuminations. And the mundane Gods comprehend these allotments; 
the terrestrial Gods, such as are terrestrial; the aquatic, such as are aquatic; and 
the aerial, suchas pertain to the air. These Gods likewise, prior to visible 
bodies, ride in ethereal vehicles, conformably to the Gods in the heavens. But 
whether it must be admitted, that there are other sublunary allotments, proceeding 
from on high in conjunction with divine light, must be elsewhere considered: for 
what has been said, is sufficient for the present. 


“ Yours indeed, by a priority to ours of a thousand years, receiving 
the seed of your race from Vulean and the Earth.” 


With respect to the fabrication of Vulcan, how may some one decide, so as not 
perfectly to fail im his conceptions of the power of the God? For the assertions of 
the multitude concerning him, belong to things which must be entirely rejected, 
But that which is said by those whose notions are more intellectual’ is indeed 
true, but requires no small degree of confirmation. We shall therefore introduce 
to our discussion from theologists, credibility concerning this divinity. That 
Vulcan then is of the demiurgic, but not of the vivific, or connective, or any 
other series, is manifested by theologists, when they represent him as fashioning 
things from brass, employing the bellows, and, in short, when they call him the 
artificer. But that he is the fabricator of sensible, and not of psychical, or 
intellectual works, is also manifested by them. For the formation of a mirror, 


* Πα xv. vs. 190. 
Instead of o¢ vewrepor in this place, it appears to me to be uccessary to read o« roepwrepor. 


120 PROCLUS ON THE [Book 1, 


the exercise of the brazier’s art, lameness, and every thing of this kind, are syinbols 
of his productive energy about a sensible nature. Moreover, that he is the maker 
of all sensibles, is evident from the same theologists, who say that he was hurled 
from Olympus as far as to the earth, and who make all the receptacles of the 
mundane Gods, to have been elaborated by Vulean. Vf, therefore, we admit that 
these things are true, this God will be the fabricator totally of every corporeal-formed 
substance; preparing for the Gods their visible seats, rendering all things subservient 
to the one harmony of the world; jilling all fabrications with corporeal life ; and 
adorning and connecting with forms the resisting and gross nature of matter. On 
this account also he is said by theologists to fashion things from brass, as being 
the artificer of resisting solids. And because the heavens are [said to be} brazen, 
as being an imitation of the intelligible, the maker of the heavens is likewise 
[fabled to be] a brazier. But he is lame in both his feet,{ as being the fabricator 
of things that are Jastin the progressions of being; for such are bodies ; and also 
as being no longer able to proceed into another order. Likewise, because he ts 
the maker of the universe, which, as “Pimieus says, is without legs. And he was 
hurled from on high to earth, as extending his fabrication through the whole of 
a sensible essence. Whether, therefore, there are said to be certain: physical 
productive principles in the universe, or whether there are spermatic principles, 
the cause of all these must be referred to this God. For that which mature cllects 
by verging to bodies, this God fashions divinely and exemptly, excitine nature, 
and using her as an instrument to her own fabrication, Por innate heat is 
Vuleanian, being generated by Vulean as subservient to corporeal production, 
The productive cause therefore of generated natures is referred, ino what) Plato 
says, to this God. 

Since however matter is necessary to things that are generated; for the Gods 
in the heavens borrow parts from the universe, as things which will be again 
returned, for the generation of mortal animals; this also Plato delivers to us, ina 
very adimirable manner, through earth. Por in seed teelf, there are productive 
powers, and a subject. And the former are derived fourm the στ οὐ Valeans, but 
the Jatter from earth, Por by earth, we must now understand every nraterial 


cause; not that the Athenians sprang from the carth; but because it is usual to 


' Ttamust be carefully observed, that defects when ascribed to divine natures adumbrate Gounseenden. 
cies: just as those whose eves are filled with the solar light, are said to be incapable of perceiving 
mundane objects; for this incapacity is nothing more than transcendency of vision, In like mauner, 


the lameuess of Vulcan, symbolically indicates his exemption from any defective progression, 


Ce a ea 


BOOK 1.] TIMUS OF PLATO. me 0} 


call all generation earth, and every thing material, earthly. Fire, therefore, is a 
Vulcanian instrument; but earth is matter, which is excited and vivified through 
fire, since itis of itself lifeless. Hence also, in consequence of this being filled, 
the material order is now assumed in conjunction with Vulcan. And on this 
account it is said that the seed of Vulcan, together with earth, gave subsistence to 
the generation of the Athenians. For according to the fable also, Vulcan being 
in love with Minerva, emitted his seed on the earth, and from thence the race of 
the Athenians blossomed forth. In short, therefore, Vulcan is always in love 
with Minerva, imitating her intellectual nature, in the fabrication' of sensibles. 
But Minerval souls, according to this energy of Vulcan, especially receive 
vehicles from him, and are introduced into bodies from the productive powers 
of Vulcan, and the hypostasis* of earth; the productive powers receiving 
Minerval impressions. For this God, prior to nature, is the perfecter of bodies, 
inserting in different bodies, different symbols of the divinities. 

What however are the thousand years, according to which the Athenians are 
prior to the inhabitants of Sais? This, therefore, may be said historically. But 
it seems also to signify the temporal priority of the life of the Athenians, and in 
short, that itis necessary their life should be more elevated than that of the Saitans, 
For as in the invisible orders of things, many genera are suspended from the same 
leader, some indeed more proximately, but others more subordinately ; after the 
same manner also, of Minerval souls descending into generation, some are assi- 
milated to Minerva, according to the hizhest degree of excellence; but others 
subsist proximately after these. A thousand years, therefore, signify this excellence. 
For they are the measure of a perfect genesiurgic period, on account of a thousand 
being a cubic number, Hence this number is very properly adapted to a life 
superior according to generation, and which is in a greater degree assimilated to _ 
the {tutelar Goddess. If also you wish to transfer these things to the universe, 
you may there behold all the visible fabrication which is Vulcanian, and adorning 
causes and adorned eflects ; some of which are more total, but others more partial. 
And some being analogous to the Athenians, but others to the Saitans. For 


* Instead of ro γοερὸν aurns των αἰσθητων pipovperos in this place, which is evidently defective, I read 
τὸ νοερὸν aurns εν τῇ δημιουργιᾷ των αιἰσθητων μιμουμενος. 

* For τὴς γῆς νποστασιν των λόγων, αθηναΐκα συγθηματα λαβοντων, it seems necessary to read rns γης: 
vrooracews, τῶν λόγων αθηναΐκα, «. A. 


Tim. Plat, Vou. I. | Q 


122 PROCLUS ON THE fBooK ft. 


nothing hinders, but that the same things may be surveyed analogously, in 
demiurgic causes, 1n the universe, and in an historical narration, 

The divine Iamblichus however doubts, how the gods are said to be allotted 
certain places, according to definite times ; as for instance, Minerva was. first 
allotted Athens, and) afterwards Sais. For if, their allotment commences from 
acertain time, it will also αἱ ἃ certain time cease. Por whatever is measured 
by time, is a thing of this kind. Farther still, with respect to the place which 
they are allotted at a certain time, was it without a ruler, w hen it fell to their lot, 
or was itunder the dominion of other Gods ? For if, indeed, it was without a 
ruler, how is it possible that any thing belonging to the universe can be perfectly 
destitute of divinity? How, in short, can any place remain without the guardian 
protection of more excellent natures? Or how, if itis sutlicient: to the preserva- 
tion of itself, can it afterwards become the allotment of some one of the Gods? 
But if it is under the dominion of another leader, it will also fall to the allotment 
of another God, and thus an absurdity will ensue. For the second God does not 
divulse the prefecture and allotment of the former divinity. Nor do the Gods 
alternately receive the places of each other; nor do dawmons change their allot- 
ments. Tamblichus having thus doubted, dissolves the doubts by saying, that 
theallotwents of the Gods are perpetually established, but that the participants 
of them, atone time derive advantage from the guardianship of the rulers, and 
at another time reap no benefit from it. Ele adds, that these are the participations 
which are measured hy time, and which sacred institutions frequently call the birth- 
days of the Gods. Wt has however been observed by us, that this resembles that 
which happens about souls, ΓῸΓ every soul has entirely a tutelar God. And 
certain souls choose lives adapted to other Gods. Thus, therefore. every place ts 
the allotment ofa certain God, and there is atime when it becomes the allotment 
of some other divinity, who renders it adapted through a certain period, or through 
certain mystic rites established by men. For allotment is twofold, the one being 
essential, but the other subsisting according to habitude. Bat let us direct our 


attention to what follows. 


“ But an account of the transactions of this our city, during the space 


of eight thousand years, is preserved in our sacred writings.” 


The priest assigns to the Athenians the number nine thousand, receiving this 


Boox 1] TIM.EUS OF PLATO. 123 


also from history; but to the Saitans the number eight thousand ; measuring the 
lives of the citizens by the chiliad, conformably to the writings in the temples. 
for by this number, as the philosopher Porphyry says, damons also measure tine. 
Farther still, the priest makes this narration from the sacred writings ; which 
manifests, as Tamblichus would say, the stable guard of the mundane divine 
guardians. These numbers, however, happen to lives according to a probable 
reason. For eight thousand isa cube ona cube ;* but nine thousand isa tetragonic 
superficies on a cube." Hence the one’ gives depth to a superficies, and. this 
through the indefinite duad ; but the other preserves the superticies itself in itself, 
in similitade and perfection from the triad.4 But it is the symbol of a better lite, to 
remain in itself, and to adorn secondary natures. And it is an indication of a 
more imperfect life, to descend to secondary natures, to be assimilated to them, 
and to be filled with a certain indetiniteness. Since however even a secondary 
nature is not entirely deprived of similitude to divinity, the descent is through a 
cube, in which there is a tetradic similitude.’ But it is better to imitate more 
excellent nature through a more simple life, than through a life which is more 
compounded, And a square is more simple than a cube. [f however you 
should say, that the number nine thousand is adapted to those that have their 
hypostasis from Earth and Vulcan; for a thousand is terrestrial, as being a 
cube, but nine pertains to Vulcan, 


With them IT many artificial forms 


For nine years fashion'd 


says Vulcan [in Homer, °} in thus speaking, you will not wander from the 
truth. But, in short, a cube is adapted to the terrestrial allotments of Minerva; 
since the decad is attributed to the heavens, and the last progression of the decad 
gives subsistence to the solid number one thousand. For the Gods make their 
progression from the celestial allotments to the terrestrial, as the last. This 
therefore must be said by us. 

The philosopher Porphyry however, in interpreting . these things, supposes 

‘For 1000 is acube, and 80 likewise is 8. 

5 For 9is a square, and 1000 isa cube. 

7 8000 gives — to the superficies 20. For 20x 20x 20=8000. and this is through the 
duad, because 20=2 x 10. 

* For 9000 is the cube of 30. 

Si. e. The descent is through 9000, in which there is a tetradic similitude, because as Prochus 
had before observed, it is a square superticies ov a cube. 

6 jliad. |. 18. vs. 400, 


124 PROCLUS ON THE [Book 1. 


Vulean to be the intellect that presides over art, but earth to be the lunar sphere. Fur 
this ts called by the Egyptiansethereal earth, We says therefore that souls which 
derive their subsistence from divinity, but participate of the artificial for Vuleanic} 
intellect, are disseminated in the body of the moon; souls that give themselves 
to the arts, dwelling there; and that they have bodies which are etHuxtons of the 
ethereal bodies. That nine thousand years, also, are adapted to these souls, after 
the following manner. A inyriad of years is, says he, the period of the soub 
which ascends and descends through the five stars, in order that each may have 
two chiliads, yet not successive. Time indeed is successive according to concep- 
tion; for it is not without continuity. Hence all the stars have nine lives ; which 
is obscurely signified through nine thousand years. Ninths also are performed 
to the dead. And ina similar manner, some give names to those that are born, 
in the ninth year; employing as symbols the periods of generation and production, 
The priest, however, does not now assume a myriad of years, but the number of 
nine thousand, in order that those of whom he is speaking may still be terrene, but 
approvimating to the period of a myriad of years, All this interpretation, however, 
the divine Tamblichus rejects, and says thatthe discussion here is not about hives, 
but about the diflereat measures of Minerval participation, Its absurd, therefore, 
to make mention of the periods spoken of in the Phwedrus. But if it be requisite 
to narrate what follows from the conception of Porphyry, it must be said, that 
the soul lives indeed intellectually and Saturnally on high, bat descends first to 
the conception of a political life, whichis Jovian. Afterwards, she excites anger, 
and lives ainbitiously, But anger is Martial. Τὰ the next place, she proceeds 
in her descent to desire, and venereal lives; and at last, exerts physical reasons 
{or productive powers]. Butall reasons are Hermaic. And Hermes is the 
Inspective guardian of physical reasons. Through these, however, she is bound to 
body. And again, receiving a body, she first lives physically, being the supplier 
of nutriment and increase to the body. Afterwards, she lives epithymetically, 
exciting genesiurgic powers. In the next place, she lives under the intlucnce of 
anger, rising against her former habits, but entering into an ambitious life. After- 
wards, she lives politically, moderating the passions. And in the last place, she 
lives intellectually. If therefore she is restored to her pristine state, her life is 
mtellectual, and the myriad is terminated. But in generation, though she is 
conversant with it in the best manner, she lives according to a deficiency by the 
chiliad. And of this the number nine thousand is a symbol, being adapted to the 
Lest polity of the Athenians. 


BOOK 1.] TIM.EUS OF PLATO. 125 


“1 will therefore bricfly unfold to you the laws, and the most beautiful 
of the deeds of those citizens that existed nine thousand years ago. For 
when we are more at leisure, we shall accurately discuss every particular, 
receiving for this purpose the sacred writings themselves.” 


If you wish to refer what is here said to the whole order of things, the number 
nine thousand will manifest the total progression as far as to a cube, and terrestrial 
works, and likewise the life which pervades through all things. But through the 
word briefly, the union of many productive powers, and the comprehension of 
them according to intellect, are indicated. For the synoptical is an image of 
intellectual impartbility ; but that which departs into multitude, of prolific 
power; multiplying, producing, and dividing forms into minute parts, through 
diversity. The laws are images of the divided fabrication, which is united accord- 
ing to intellect. But) the most beautiful work is an adumbration of the orderly 
distribution of things which is extended to one beantiful end. For beauty 
subsisting according to the united, proceeds from intelligibles to the visible fabri- 
cation. And _ the resumption of the sacred writings, Indicates the recurrence to the 
paradigms of them, from which also the priest being filled, delivers these things 
to Solon. The narration, therefore, will be concerning the divided and multiplied 
fabrication, which is connected by intellect, and extends as far as to terrestrial 
works, as may be inferred from all that has been said. 


“Tn the first place then, consider the laws of these people, and compare 
them with ours. Tor you: will now find here many paradigms of things 
which then subsisted in your city.” 


As Socrates summarily discussed his own polity, thus also the priest brietly 
discusses the laws ofthe ancient Athenians, in order that the latter may have dimi- 
nution with reference "τὸ the former, and also a similitude to it. And this very pro- 
perly. For the one is more universal, but the other more partial. And the one is 
the work of dianoia, but the other of the phantasy. This diminution indeed may be 
surveyed, so far as Socrates has described a polity, but the priest laws. A polity, how- 
ever, ts the union and comrion bond of the life of citizens ; but legislation is order pro- 
ceeding into multitude and division, And the former is more analogous to the providen- 
tial cause, but the latter to fate. But there is a similitude between Socrates and the 


* Instead of vgeow exp ravra cat execva, it seems necessary to read vpeow ἐχὴ ravra καὶ xpos exewva- 


126 PROCLUS ON THE (woo 1. 
priest, 80 far as’ both assert that they deliver the multitude of their words con- 
tractedly. 

Again, therefore, these things embrace wholes and divine causes. For the 
middle is suspended from the first fabrication, and is assimilated to it. And 
each indeed pertains to the universe ; but) the latter according to union, and one 
sameness 3 and the former according to progression and the difference of the 
things fabricated. Just as the third ‘fabrication subsists according to conversion.* 
And the first fabrication connects the war in generation celestially ; but) the 
second subordinately and according to diminution ; just as the third? connects 
the extremities of the universe. Very properly therefore does Socrates summarily 
deliver the laws, and the whole life of the Athentans, in the samme manner as the 
priest. And these things may be assumed from what the priest now says. But 
he calls images paradigms, because the Saitans participate secondarily of those 
things, of which the Athenians participate primarily. For though archetypes 
rank among the first of beings, yetimages have the first: order with reference 
to our knowledge. As therefore things secondary by nature are said to be first, 
thus also they are said to be paradigms to the things that are elevated from them, 
and which know through them the natures prior to them. Hflere also, what 
pertains to the Athenians, indicates a more total, but what pertains to the Saitans, 
amore partial order. ‘These things likewise are analogous, both in partial natures 
and in wholes. So that the polity which is about to be delivered, pertains to 
the city of the Athenians, or rather to the whole orderly distribution of things ; 
and the laws extend to the whole world) from Minerva. Por every law is said 
to be the distribution of intellect, and is rightly said to be so. But the laws of 
the Athenians, being established conformably to the tutelar Goddess, exhibit the 
distribution of the Minervalintelleet. But of this kind are the laws in the universe 
which are defined conformably to one demturgic intellect, and the one providence 
of Minerva. 


‘Por the race of the priests was separated from the rest of the inhabi- 
tants.” 


That in a certain respect all this order of the polity of the priest is more partial 
and more divided than that of Socrates, imitating the middle fabrication, may be 


‘ For xpwrn here, it is necessary to read τρίτη. 
* The nature of these three fabrications is uufolded farther on. 
Ὁ Here also for xpwrn, it is necessary to read τρίτη, 


cove nia Dae 


BOOK 17} TIM.LUS OF PLATO. 127 


learnt from the multitude and quality of the genera in the city. For in the polity 
of Socrates, there were three genera, the guardian, the auxiliary, and) the merce. 
nary. Por the triad is allied to the demiurgie monad. But here there are the double 
of these, the sacerdotal, and the military; the demiurgic, for pertaining to 
artificers; and = the pastoral; the venatic and the agricultural, For the middle 
fabrication has at one and the same time the duadic, and the triadie; and both 
these numbers are adapted to Minerva. But one of these indeed, viz. the triad, 
is immediately adapted to the Goddess; but the other according to generation, 
For the hexad is a triangle from the triad.’ By the trigonic therefore, and by the 
hexad from the triad, the diminution and at the same time alliance to the Goddess 
are manifested. For though every fabrication participates of Minerva, yet the 
first and supreme parts of the universe, and the first fabrication, and the first 
father, are filled from her in a more abundant degree. Thus therefore, if 
you alone select these genera, you will find) the number adapted to the Goddess, 
Buotif you add, the presiding over wisdom, you will entirely find the heptad, 
which is ofa Minerval characteristic. And this is one of the things that are of 
great notoriety. The feminine nature likewise of the heptad is celebrated, and 
that itis produced fromthe monad alone. The monad also, the triad, and the hep- 
tad, are said to be espectally imazes of Minerva; the first, indeed, as being intellectual ; 
the second, as converting the monad to itself ; and the third, as proceeding from the 
father alone. After this manner, therefore, you may infer from numbers, 

It is necessary however, from the quality of the genera, to survey the diminution 
and transcendency of these. For the sacerdotal is subordinate to the guardian 
genus, Which ascends as far as to the first cause. * For Plato himselfin the Politi- 
cus arranges the priests under the politician, and does not impart to them political 
power. The military also is subordinate to the auxiliary genus. For the latter 
arranges ina becoming manner, and sufficiently disciplines the inhabitants of the 
city. Butthe former pursues war alone, and things pertaining to it, and partici- 
pates of this study alone. And the mercenary tribe is divided into the remaining 
genera. The polity of Socrates therefore surpasses that of the priest, as being 
more comprehensive, and after a manner co-adapted to the genera prior to it. 
So that both froin number and quality, it becomes evident to us that the polity 


' For 6 is a triangular number, and is the double of 3. 


* Plato asserts this of the guardians, in bis Republic, 


128 PROCLUS ON THE [ΒβΒοοκ 1. 


second after it. We establish, however, the analogies of the polity of Socrates 
to the universe, to be as follows. The genus of guardians we arrange as analo- 
gous to the celestial Gods. The aunihary genus to those more excellent natures, 
the attendants on the celestial Gods, and the defenders of the universe. And the 
mercenary genus, to those powers that connect a material nature with partial 
souls. The first of these also, ts analogous to the fined stars, the second to the 
planets, and the third to material natures, We may likewise assume in the celes- 
tial Gods themselves, all these according to analocy, 

Here, however, itis worth while to survey how, and after what manner, these 
cenera Lenumerated by the priest) are to be assumed in’ the universe, Vor the 
philosopher Porphyry arranges them as follows: That the priests are analogous 
to the archangels inthe heavens, who are converted to the Gods, of whom 
they are the messengers. But the soldiers are analogous to souls descend- 
ing into bodies. Again, the shepherds are analogous to the powers that are arranged 
over the herds of animals ; which in arcane narrations are said to be souls that 
are frustrated of the human intellect, but have a propensity towards animals. Vor 
there is also a certain curator of the herd of men. And there are likewise certain 
partial curators; some being the inspectors of nations; others of cities ; and 
others of individuals. But the hunters are analogous to those powers that 
hunt after souls, and inclose them in bodies. ‘There are likewise powers who 
delight in the hunting of animals, such as Diana is said to be, and another mul- 
titude together with her of venatic demons. And the husbandmen are analogous 
to those powers that preside over fruits. ΔἸ] this administration therefore of 
snblunary damons is said by Plato to receive many demiurgic distributions, in 
consequence of looking to the efleet which now is, or is becoming to be. The 
divine Tamblichus, however, reprehends these assertions, as neither Platonic nor 
true. For archangels are not any where mentioned by Plato, uor does the mi- 
litary genus pertain to souls verging to bodies. For it is not proper to oppose 
these to gods or diemons. For we should act absurdly, in arranging these in 
the middle genus, but Gods and demons among the last artificers. Nor must 
it be admitted, that those are shepherds, who are frustrated of human intellect, 
but have a certain sympathy to ammals. Por the existence of damons who 
zovern the mortal nature, is not derived from men; nor are those powers hunters, 
who inclose the soul in body, as ina nets since the soul is not thus conjoined to 
Which is now delivered, is subordinate to that of Socrates, and will rank as the 


aI LTT OE 


800K 1] TIM.EUS OF PLATO. 129 


tothe body. Nor ts this mode of theory philosophic, but full of Barbarie arrogance." 
Nor are husbandmen to be referred to Ceres: for the Gods are exempt from the 
proximate causes of nature. Reprehending, therefore, these assertions, he consi- 
ders the priests as analogous through similitude to all such secondary essences 
and powers, as honour and worship the causes prior to themselves, But the shep- 
herds, as analogous to all those mundane powers, that are allotted the government 
of the life which verges to body, and of the most irrational powers, and who dis- 
tribute these in an orderly manner. The hunters he places as analogous to those 
universal powers who adorn secondary natures through the investigation of [real] 
being. But the husbandmen, as corresponding to the powers that yive efficacy 
to the seeds that descend from the heavens to the earth. And the soldiers, to 
the powers that subvert every thing atheistical, and corroborate that which is 
divine. After this manner, therefore, the divine Tamblichus [interprets what is said 
by the priest.) But it is common to both these philosophers, that they divide the 
fabricative genus into the pastoral, the venatic, and the agricultural ; but they 
do not produce the four genera from one. Forno one, who rightly considers the 
affair, can place either the pastoral or the venatic under the fabricative genus. 
Will it not therefore be better to interpret the passage conformably to our 
preceptor, by admitting that the sacerdotal and military tribes form one duad, 
but the fabricative and agricultural another, and the pastoral and venatic a third | 
duad; and assuming an order of this kind, to investigate the paradigms of them. 
For the sacerdotal genus subsists in the anagogic Gods, the military in’ the 
guardian, and the fabricative in the Gods who separate all the forms, and the pro- 
ductive principles of mundane natures, But the agricultural genus subsists in 
those Gods that supernally excite nature, and disseminate souls about generation. 
For Plato, likewise, denominates the lapse of the soul into generation, a dissemi- 
nation, But to sow is most adapted to husbandmen, as is, also, to collect pro- 
ductions of nature. The pastoral genus subsists in the Gods that govern 
distinctly all the forms of life that revolve in generation. For Plato, in the 
Politicus, delivers to us certain divine shepherda. And the venatic subsists in 
the divinities that give an orderly distribution to all: material spirits. For it is usual 
with theologists to call these Gods hunters. All these genera likewise pertain to 
the middle fabrication, viz. the convertive genus, the guardian, that which ad- 


"It is somewhat singular, that Porphyry, who called the Christian religion Bapjapor τολμημα, @ 
barbarously bold wickedness, should have adopted this theory, 
Tim. Plat. Vou. I. R 


130 PROCLUS ON THE [Βοοκ 1, 


ministers the psychical allotments, that which governs the genesiurgic forms of 
life, every thing which fabricates and gives form to material natures, and that 
which arranges the last order of spirits. ‘That, however, which pays attention to 
wisdom, and that which is contemplative, must be considered as different from all 
these genera, and which the Egyptian also celebrates above all the rest, making 
mention in the first place, as being a priest, of the sacerdotal genus. All the 
wenera, therefore, are seven, and the monad is exempt from the hexad. And 
the monad, indeed, is analogous to the one intelleet which connects all the fabri- 
cation of generated natures ς but the hexad is analogous to the more partial orders 
‘under this intellect, viz. to the anagegic, guardian, formalizing, and vivifying 
orders, and also to those that are the leaders of the herds ofa tame fife, and to 
those that rule over the brutal nature, which orders in the universe likewise are 
separated from the fined stars. Moreover, he says, that these orders may be scen 
among men, in the firstplace, among the Athenians, but ins the second: place, 
amon the Saitans, according to the division of genera, each accomplishing its 
proper work ina detinite manner. For he manifests this by saying, separate from 
others, in order that we may understand the unmingled purity of the genera, 


proceeding supernally through dimimution, as far as to the last of things. 


“The artificers, also, exercised their arts insuch a manner, that each 
was engaged in hisown employment without mingling with that of other 
artists. The same method was likewise adopted by shepherds, hunters, 


and husbandmen.” 


The whole of this tetractys has, indeed, the third order, according to a section 
of the genera into: three, but is now enumerated by Plato as the second; in 
order that through this, whats said may imitate the universe, inowhich the last 
is the middle, comprehended on all sides by more divine natures. Por that which 
is most material and gross, is enclosed by fabrication in the middle. Por thus 
alone’ can it be preserved, being adorned and guarded according to the whole of 
itself by all the comprehending natures [in the universe). But again, it is here 
added, that the fabricative art was not mingled with the other arts, mor ina simile 
lar manner any one of the others with the rest, but that each remained by itself, 
and inits own purity. Por this not only produces accuracy and rectitude in 


* For podes here, itis necessary to read porws. 


AE EERIE ESE OE 


nook 1] TIM.TEUS OF PLATO. “ΠΡ 


appropriate works, but likewise efleets the sympathy of the citizens. For all will 
thus be in want of all, in consequence of cach not exercising many arts. For the 
builder will be in want of the husbandman, the husbandman_ of the shepherd, the 
shepherd of the hunter, and the lmnter of the builder; and thus each being in 
want of the rest, will not be unmingled with them; hence, there is sameness in 
conjunction with difference, and separation accompanied with union. 


“The warlike genus too, you will find was separated from all the other 
genera, and was ordered by law to engage in nothing but what pertained 


to war.” 


Every where indeed, but especially in the warlike genus, the unmingled and 
the separate are appropriate. For they have an alliance to the highest order, 
which cuts offevery thing material, and obliterates that which is disorderly and 
confused, Very properly therefore does this genus pay attention to the concerns 
of war. For on account of this, the city remains free from external and injurious 
incursions ; and this invests it with a guard from itself, imitating the guardian 
order. For as a guardian. deity is present with the first, so likewise with the mid- 
dle of the demiurgi. This, therefore, may be assumed from theology. But by 
Jaw in the universe, we must understand the divine institutions proceeding from 
the one demiurgie intellection, For prior to mundane natures is the demiurgic 
law, whichis seated by Jupiter, and distributes together with him in an orderly 
manner all the providential inspection which exists in the universe. 


“© A similar armour too, such as that of shields and darts was employed 
by each. These we first used in Asia ; the Goddess in those places, as 
likewise happened to you, first pointing them out to our use.” 


The narration extends the energy of Minerva supernally from paradigms, 
as far as to the last genera. For there are things connascent with this energy, 
participating of undefiled powers, more total and more partial, and which arrange 
the mundane genera from the middle fabrication. Analogously also to this, they 
comprehend and are comprehended, are vanquished by the Minerval energies, 
and remain perpetually undefiled with invariable sameness through it, in the uni- 
yerse. It is requisite, therefore, to know these things in common about all these 


192 PROCLUS ON THE [nook 1. 


particulars. We must however show what the armour, the shields, and the 
spears, are, and how these are antecedently comprehended in the Goddess. 
Porphyry, indeed, calling the body the shield, assumes anger for the spear. 
But these pertain to souls falling into generation and to material things, and 
are not the instruments of immutable safety, but ofa venesiurgic life, corrupting 


the purity of intellect, and destroying the life which subsists according to 


reason. The divine Tamblichus, however, explains these in a divinely Inspired 
manner, For since itis requisite that every thing divine should operate and 
not suffer, in order that by operating it may not have the ineflicacious, which 
is assimilated to matter, and that by not suffering it may not have an eflicacious 
power resembling that of material natures, which actin conjunction with passion ;— 
in order that both these may be accomplished, he says, that sliclds are powers 
through which a divine nature remains impassive and undetiled, surrounding itself 
with an inftangible guard. But spears are the powers according to which it pro- 
ceeds through all things without contact,” and operates on all things, cutting off 
that which is material, and giving aid to every genesiurgic form, These powers, 
however, are first seen about Minerva. Hence in the statues of her she is) repre- 
sented with a spear and shicld. Por she vanquishes all things, and according to 
theologists, remains without declination, and with undetiled purity, in her father: 
But these have a secondary subsistence, in both the total and partial Minerval 
powers. For as the Jovian and demiurgic multitude, mitates Its monad, and as 
the prophetic and Apolloniacal multitude participates of the Apollomacal pecu- 
larity ; thus, also, the Minerval number, adtunbrates the undefiled and unmingled 
nature of Minerva. This, also, takes place in an ultimate degree in Minerval souls, 
For in these, likewise, the shield is the untamed and uninclining power of reason; 
but the spear is that power which amputates matter and liberates the soul from 
damoniacal or fatal passions ; of which powers the Athenians participate ina 
purer manner, bat the Sattans ina secondary degree, receiving these through the 


measure of alliance to the Goddess. 


“You may perceive, too, what great attention was paid immediately 
from the beginning by the laws to prudence and modesty, and besides 
these, to divination and medicine, as subservient to the preservation of 
health. And from these, which are divine goods, the laws, proceeding 


* For ἀνάψω, here, itis necessary to read avagns. 


REI AOR OL EE RTE 


ROOK 1. TIM US OF PLATO. 133 


tothe invention of such as are merely human, procured all such other 
disciplines as follow from those we have just enumerated.” 


A little farther on, he calls the Goddess both a lover of wisdom and a lover of 
war, in order that the arrangement of the polity of the Athenians and Saitans 
might be produced conformably to her as a paradigm. And what indeed pertains 
to the exercise of war, is sufficiently indicated trom what has been said ; but that 
which pertains to wisdom, he exhibits to us in the present words ; in order that 
by the one, the philopolemie, and by the other, the philosophic nature of 
Minerva might be adumbrated. What then is this prudence?) The theory of 
wholes and of supermundane natures, from which, after the first of goods which 
are perfective of souls, a certain facility is obtained in the concerns of human life, 
proceeding in conjunction with divination and medicine. And in one way, indeed, 
this prudence is the source of disciplines in invisible causes, in another way, about 
the world, and in the last place, about human affairs. For since the Goddess her- 
selfis immaterial and separate wisdom, on this account, to the natures that are 
allied to her, she unfolds into light all the parts of divine and human prudence. 
Por with respect to divination, also, one kind must be admitted to exist in the 
intellectual, and another in the mundane Gods. And of the latter, one kind 
proceeds from the Gods, another from dawmons, and another from the discuar- 
sive energy of the human soul, existing rather as something artificial and con- 
jectural, Ina similar manner also with respect to medicine, one kind indeed 
exists in the Gods themselves, and this is ofa Psconian nature ; but another kind, 
in demons, being ministrant and subservient to the Gods, from whom likewise 
matter and instruments are procured for the advents of the Gods. For as there 
are many dwmons about Love, thus also about Esculapius, some are allotted 
the order of attendants, but others that of forerunners of the God, And ano- 
ther kind exists in human lives, being that which is noparted from theorems 
and experience, according to which some are adapted ina greater, and others 
in a less degree to divine medicine. But there is also a mixture of these two 
kinds of prudence, viz. the prophetic and the medicinal, with the Egyptians ; 
because the causes of these are antecedently comprehended in one divinity, and 
from one fountain many streams are distributed about the world. And thus 
much has been said in common about the prudence which is now menioneddl. 

In order, however, to unfold each particular more fully, we must say, that daw, 
indeed, is the order proceeding from the one intellect of Minerva; but adlention, 


134 PROCLUS ON THE [Rook τ. 


the providence pervading from wholes as far as to material natures 3 and immedi- 
ately from the deginning, the nataral aptitude of Minerval souls to prudence. For 
that which is neither adventitious nor foreign, appears to be signified by these 
words, But if some one should) refer what is said to the mundane order, 
because the distribution of things does not proceed from the imperfeet to the 
perfect, but is always arranged and accompanied in its progression with that 
which is excellent, it appears to me that this is manifested by the words unmedi- 
ately from the beginning. The words, however, must be referred to the order of the 
whole world, because there are invisible causes of the natures that are arranged in the 
world, whieh perfect pradence (i.e. wisdom) primarily contemplates, Por the 
form of prudence is not, as Porphyry says it ts, artificial, or adapted to the arts. 
For this, as Tamblichus observes, is the gift of Valean, but not of Minerva. But 
attention was also paid to divination and medicine, heeause itis fit, in the first place, 
to contemplate the other powers of the mundane Gods, and thus afterwards, their 
prophetic and) sanative production; since we are allotted the government of a 
generated body, and to us who are enclosed in body, futurity is immanitest. 
For a material life exhibits much of the contingent, end of an hyparsis diflerently 
moved at different times. But by such other disciplines as follow from these, he 
doubtless means geometry, astronomy, lowistic, arithmetic, and the sciences 
allied to these; all which the law having established, led the Athenians and Saitans 
to the possession of an admirable prudence. And thus much concerning these 
particulars, 

Porphyry, however, says, that medicine very properly proceeds from Minerva, 
because Eseulapius is the lunar intelleet, inthe same manner as Apollo is the 
solar intellect. But the divine Tamblichus blames this assertion, as confounding 
the essences of the Gods, and as not always rightly distributing according to pre 
sent circumstances the intellects and souls of the mundane Gods, For it must 
be admitted that) Esculapins exists inthe sun, and that he proceeds from: that 
luminary about the generated place; in order that as the heavens, ΝῸ likewise 
veneration may be connected by this divinity, according to a second participation, 


and may be tilled from it with symmetry, and good temperament. 


“ According to all this orderly distribution therefore, and co-arranges 
ment, the Goddess first established and adorned your city.” 


Vhe word αἱ manifests the united comprehension in the Goddess of all the 
natures that are adorned by her, and that neither is any thing pretermitted by 


nook 1] TIM:GUS OF PLATO. 135 


her, nor the multitude in her suffered to exist in a divided state. But the word 
διακοσμησις, Indicates the orderly distribution of the Minerval providence. And 
the word co-arrangement signifies the union of these, and their alliance to one 
world. Farther still, the word διακόσμησις signifies the progression of wholes 
from the Goddess; but co-arrangement, the conversion of them to herself. Since, 
however, of the natures in the universe, some are total, but others are partial, and 
some are analogous to monads, but others to numbers, and both participate of the 
Minerval providence, but primarily such as are total and monadic,—on this ac- 
count what is at present said, attributes the more ancient and leading order to 
the Athenians, but that which is secondary and diminished to the Sattans, 


Choosing for this purpose the placein which you were born ; as she 
foresaw, that from the excellent temperature of the seasons it would 


produce the most sagacious men.” 


Prior to this, the Goddess was said to have been a/lotfed the Attic region; but it 
is now said that she chose it. Both, however, concur, and neither is the being allot- 
ted contrary to her will, nor is her choice disorderly, as is the case with a partial 
soul Por divine nece sity concurs with divine wall, chotee with allotinent, 
and to choose with to. be allotted. What this place, however, is, has been betore 
shown by us, viz. that it is interval, and that which is truly place. For the divi- 
sions of divine allotments, are divisions of these, in order that they may be esta- 
blished with invariable sameness prior to things which subsist according to time. 
But it must now be added, that the soul of the universe possessing the productive 
principles of all divine {mundane} natures, and being suspended from the essences 
prior to herself, inserts in diferent: parts of the interval an allance to different 
powers, and certain symbols of the divine orders in the Gods. For this interval 
is proximately suspended from: her, and is an instrument Connascent with her, 
As she is, therefore, a rational and psychieal world, she also renders this [sensible] 
world endued with interval, and vital through divine impressions. ence the 
interval itself, though it is said to be continued and inimoveable, yet is not 
entirely without diflerence with reference to itself; since neither is the soul of the 
universe perfectly without difference in’ itself towards itself, but one part [as 1 
were] of it, isthe circle of the same, and another, the circle of the different. And — 
why do [assert this of the soul? for neither is much celebrated intellect without 
diflerence in itself, though all things in it are, as it were, of the same colour. For 


136 PROCLUS ON THE [Boox 1. 


all things do not possess an equal power in intellect, hut some are more total, and 
others more partial. Nor is this wonderfol. For the Demiurgus himself contains 
in himself, first, middle, and last orders. Whence, also, Pthink Orpheus, indicating 
the order of his powers, says, ‘ that his head is the refulgent heaven, but his eves 
are the sun, and the opposing moon.” Though, therefore, this interval should have 
one essence, unattended with difference, yet the power of soul, and the allot- 
ted orders of dawimons, and prior to these, the Gods, dividing it, according to the 
demiurgic order, and the allotments of justice, demonstrate that there is much 
diflerence in the parts of it. Tlence itmast be admitted, that the choice becomes 
Internal, and from the essence of the Gods, and that itis not such as we see in 
partial souls, Por the former is essential; buat the latter is atone detined aceord- 
ing to the present life. And the former is eternal, but the latter temporal. 

By place, therefore, We must not understand the earth or this air, but prior to 
these, the immoveable interval, which is always illumiuated after the same man- 
ner by the Gods, and divided by the allotments of justice. Por these material 
natures are atone time adapted, and at another unadapted, to the participation 
of the Gods, And itis necessary that prior to things which sometimes participate, 
there should be those which are always suspended: atter the same manner from 
the Gods. And thusimuch may sutlice respecting these particulars, 

With respect, however, τὸ the excellent: temperature of the seasons, which is 
productive of sagacious men, Panwtius, and certain other Phatonists, understand 
the words according to their apparent Ineanine, viz. that the Atte region, on 
acccunt of the excellent temperature of the seasons of the year, is adapted to the 
production of sagacious men, But Longinas doubts the truth of their assertion, 
For the contrary is seen to be the case, since about this place, there is a great 
want of symmetry in dryness from excessive heat, and cold tempestuous weather. 
Nor if the place was of this kind, would they yet be able to preserve the immor- 
tality of souls, if sagacity was implanted in them through the excellent tempera- 
ture of the seasons, But he says, that this excellent temperature is not. to be 
referred to the condition of the air, but that it) isa certain nameless peculiarity of 
the region contributing to sagacity. For as certain waters are prophetic, and 
certain places are productive of disease, and are pestilential, thus, also, itis not 
at all wonderful that a certain peculiarity of country should contribute to prudence 
and sagacity. Origen, however, refers this excellent temperature to the cireua- 
tion of the heavens ; for from thence the fertility and sterility of souls are derived, 
as Socrates says, in the Republic. He, however, apprehends the truth in a more 


SSeS TENS A MATT AIOE? 


parses ce 


BOOK 1.) TIMAEUS OF PLATO. 137 


partial manner. But Longzinusis ignorant that he makes the peculiarity to be corpo- 
real, and that he is entangled in the doubts which Porphyry proposes to him. For 
how can one peculiarity of air render men adapted to different pursuits? Ans in the 
next place, a similar peculiarity stil! remaining, how comes it to pass that there 
is now no longer the same natural excellence in the genius of the inhabitants 7 
Bat if the peculiarity is corruptible, it must be shown what it is that is corruptive 
of it. It is however better to say, that the Gods having divided the whole of 
space conformably to the demiurgic order, each portion of place receives souls 
adapted to it; that portion indeed which is Martial, receiving souls of a more 
animated and irascible nature ; that which is Apolloniacal, prophetic souls; that 
which is Esculapian, medical; and that which is Minerval, prudent and 
sagacious souls. But this is effected through a certain quality, or rather each 
portion of place possesses a power of this kind from its allotted divinity ; and 
Plato calls this adaptation, excellence of temperature; since there are many 
physical, psychical, deemoniacal, and angelical powers in each portion of place, 
but each unity of the allotted divinity unites and mingles all these in an unmingled 
manner. Since however the Seasons are allotted from the Father, the guardian- 
ship of these portions of place and allotments, to whose care, as Llomer ' says, 
“the mighty Heaven and Olympus are committed,” and according to which, the 
co-adaptations of souls similiar to places is effected ; hence Plato suspends this 
excellent temperature froin the Seasons, the whole of it deriving from thence its 
subsistence. : 

The Goddess therefore perceiving that the [Attic] portion of interval which is 
always guarded by the Seasons, is adapted to the reception of sagacious souls, 
selected it for this purpose; not that this place was once deprived of Minerva, 
but at another time was under her allotted guardianship; for the text demonstrates 
the contrary ; but because there are also in the interval itself, different aptitudes 
to the reception of divine illuminations, according to different parts; which 
aptitudes were inserted by the whole Demiurgus, who uniformly comprehends 
the powers of all the Gods posterior to himself. ‘These powers, however, are 
corroborated and perfected by, or rather proceed from, the presiding Gods. As, 
therefore, with respect to the elections of lives, the soul that chooses its proper life, 
acts with rectitude ; after the same manner, also, the soul which is arranged in a 


: © had. V. v. 750. 
Tim. Plat. Vou. I. : Ss 


128 PROCLUS ON THE [Book 1. 


place conformable to the choice of its life, energizes in a greater degree than the 
soul which is disseminated ina foreign place. But to this arrangement, the one 
circulation of the heavens contributes, which introduces a fertility and. sterility. of 
souls. In fertile periods, therefore, there is a greater, but in barren periods, a less 
nember of sagacious men. Elence, as when a husbandiman chooses good land 
for the etheacious growth of the seeds, Knowing that when the season is fertile, 
be shall reap greater benefit, but when itis barren less, on account: of the power 
of the earth; thas also the test says, that the Goddess chose this place, as pro- 
ductive of sagactous men, in order that when the period is fertile it may have 
more; and when the period is barren, may have less! of prudent and 
sagacious men, in consequence of falling off from a fife adapted to the place. 
We must not however wonder, if Plato praises the excellent: temperature of 
the visible Seasons. 9 For there is) one excellent temperature with reference 
to the health of bodies, and another contributing to the reception of sagacious 
souls, such as is that of the Attie region. Por though there is not always the 
same sagacity ins those that inhabit this region, yet there is always a certain 
greater abundance of it through the peculiarity of the place, and the aptitude of 
the Seasons. Such, therefore, is our opinion respecting these particulars, 

The divine Tamblichus, however, does not understand by place, one corporeal- 
formed condition, but an incorporeal cause pervading through the earth, sus- 
taining bodies by hfe, and comprehending all interval, Por ina place of this 
kind, he says the Goddess fashions truly good men, and causes them to inhabit. 
But whether he accords with the words of Plato, may be surveyed from what 
has been said. Tf, however, it be requisite, desisting trom these things, to con- 
template wholes according to the analogous, it imust be said that this Goddess 
fabricating and weaving the universe in conjunction with her father, every where 
distributes to wholes, and to things of the better co-ordination, a more perfect 
allotipent. But these are more replete with wisdom than their upposites, and are 
more adapted to the Goddess. We shall show, therefore, from the following 
words of Plato, how that which excels in prudence is of a more Minerval 


characteristic. 


“The Goddess, therefore, being a lover both of war and wisdom, first 
~clected this place for the habitation of en most similar to herself.” 


* Justead yf καὶ agupias EON, Tw eXarroy ατυπιπτέιν THs KaTa TOY TOKUY exunsecas Zens, in this place, 


it ds necessary to read, και UMOPIAS NTTOY, Tw ὠπυπιπτει», κα. ee 


ee 


poor 11] TIM.EUS OF PLATO. 139 


In what is here said, Plato delivers to us the most accurate conception respecting 
this greatest divinity, unfolding to those who are sufficiently able to perceive his 
meaning, the indications of theologists, Different interpreters however betake 
themselves to diflerent arrangements of the Goddess ; some indeed narrating their 
opinion more enigmatically, but others more clearly, yet not confirming what they 
assert. For Porphyry, placing Minerva in the Moon, says that souls descend 
from thence, which possess atone and the same time irascibility and mildness sand 
that on this account, the mystagogues in Eleusis are lovers of wisdom and lovers of 
wary; since it is said that the race of those who are kaders of the mysteries in 
Eleusis, is derived from Musaus, the offspring of the Moon; and also that. the 
Hermes there subsists about the Moon, from which also the race of the Cryers is 
derived. The divine Tamblichus, however, blames these assertions, as not well 
preserving the analogy. For he interprets iar as that which entirely subverts 
the whole of a disorderly, confused, and material nature ; but wisdom as immate- 
rial and separate intelligence. He also says, that this Goddess ‘ is the cause - 
of both these; which likewise the Athenians imitate through a prudent and 
warlike life, He adds, that the Athenian region is well adapted to the τὸς 
ception of such-like souls. 

If, however, it be requisite that the conceptions of these men should become 
manifest, and prior to these, that what is delivered by Plato should be shown 
to accord in the highest degree with theologists, we must assert as follows : 
deriving what we say from a supernal ongin. In the Demiurgus and father of 
the whole world, many orders of Gods that have the form of the one, present 
themselves to the view. And these are of a guardian, or demiurgic, or eleva- 
ting, or connective, or perfective: characteristic. But the undefiled and un- 
tamed deity Minerva, is one of the first intellectual unities: subsisting in’ the 
Deniureus, according to whieh he himself remains firm and imiutable, and all 
things proceeding from him participate of inflesible power; and through which, 
he intellectually perceives every thing, and is separate in an exempt manner from 
all beings. All theologists, therefore, call this) divinity Minerva, as) being 
brought forth indeed from the summit of her father, and abiding in him; being 
adcmiurgic, separate, and immaterial intelligence. 

Hence Socrates, in the Cratylus, celebrates her as ¢heonoe (4eovoy] or deific intel- 
lection, But theologists, also, consider her as in conjunction with other divinities 


' Instead of των θεων here, it is necessary to read την θεον. 


140 PROCLUS ON ‘THE {Rook ". 


sustaining all things in the one Demiurgus, and arranging wholes together with 
her father. Hence through the first of these, they denominate her philosophic, 
bat through the second philopolemic, For she, who according to the (τ of the 
one, connectedly contains all the paternal wisdom, is a pAilosopher, And she, who 
invariably rules over all contrariety, may be properly called a lover of war. 
Hence Orpheus speaking of her birth says, that Jupiter generated her from 


hes head, 


With armour shining like a brazen flower, 


Since, however, it was necessary that she should proceed into second and third 
orders, she appears in the order to which Proserpine belongs, according to the 
undefiled heptad; but she generates every virtue from herself, ἀπ clevating 
powers; and illuminates secondary natures with intellect, and an undetiled life. 
Hence she is called Core Tritogencs. She likewise appears among the liberated 
Gods, umting the lunar order with intellectual and demuurgic light, causing the 
productions of those divinities to be undefiled, and demonstrating the one unity 
of them to be unmingled with their depending powers. She also appears in the 
heavens and the sublanary region; and according to the united gift of herself 
nnparts the cause both of the philosophic and the philopolemte power. For 
her inflexibility is intellectual, and her separate wisdom is pare and unmingled 
with secondary natures ; and the one characteristic peculiarity of Minerval 
providence, extends as far as to the last orders. Por since wherever there are 
partial souls that resemble her divinity, they exert an admirable prudence, and 
exlibit an unconquerable strength, what ought we to say of her attendant choirs 
"of damons, or divine, mundane, liberated, and ruling orders? For all these 
receive as from a fountain the twofold peculiarity of this Goddess. Hence also, 
the divine poct (Homer) indicating both these powers of Minerva, in conjunction 


with fabulous devices says, 


‘The radiant veil her sacred fingers wove 
Floats in nich waves, and spreads the court of Jove. 


Her father’s warlike robe her limbs invest. * ‘ 


- ' For χορευτῶν in this place, it is necessary to τόδ χορὼν των. * Thad. vit. 


1 
| 
: 
ἃ 


Book 1.) TIMAUS OF PLATO. Lal 


Tn which verses by the veil which she wove, and to which she gave subsistence 
by her intellections, her intellectual wisdom is signified. But by the warlike robe 
of Jupiter, we must understand her demiurgic providence, which immutably 
takes care of mundane natures, and prepares more divine beings always to have 
dominion in the world. Hence, also, Ε think Homer represents her as an asso- 
ciate in battle with the Greeks against the Barbarians; just as Plato here relates 
that she was an associate with the Greeks against the inhabitants of the Atlantic 
island; in order that every where more intellectual and divine natures may 

“rule over such as are more irrational and vile. For Mars, also, is a friend to 
warand contrarieties, but with a separation and division more adapted to the 
things themseives, Minerva, however, connects contrariety, and illuminates the 
subjects of her government with union, Hence, likewise, she is said to be 


plilopolemic, For, 
Strife, fighting, war, she always loves. 


And she is a friend to war, indeed, because she is allotted the summit of se- 
paration; but she is a lover of contrarieties, because these are in a certain respect 
congregated through this goddess, in consequence of better natures having 
dominion. On this account, likewise, the ancients co-arranged Victory with 
Minerva. 

If, therefore, these things are nghtly asserted, she is philosophic indeed, as 
being demiurgic intelligence, and as separate and immaterial wisdom. Hence, 
alsoy she is called Metis by the Gods. But) she is philopolemic, as con- 
necting the contrarietics in wholes, and as an untamed and inflexible deity, 
On this account, likewise, she preserves Bacchus undetiled, but vanquishes the 
giants in conjunction with her father. She too alone shakes the το σία, without 
waiting for the mandate of Jupiter. She also hurls the javelin ;— 


Shook by her arm, the massy javelin bends ; 
Hluge, ponderous, strong! that when her fury burns, 


Whole ranke of heroes tames and overturns. " 


Again, she is Phosphoros, as every way extending intellectual light; the Sa- 
viour, as establishing every partial intellect in the total intellections of her father ; 


* Tad. viii. 


142 PROCLUS ON THE [BOOK 1. 


Ergane, or the artificer, as presiding over demiurgic works. Hence the the- 
ologist Orpheus says, that the father produced her, 


That she the queen might be of mighty works. 

But she is Calliergos, or the beautiful fabricator, as connecting by beauty all 
the works of the father; a /reim, as exerting an undefiled and unmingled purity, 
und diviochos, or wgis-beaving, as moving the whole of fate, and betne the leader 
of its productions. We should, also, discuss the remaining appellations of the 
Goddess, if, what we have already said might not appear to be prolin through my 
sympathy with the discussion, Again, therefore, recurring to the thing proposed 
we must say, that Plato calls both these divinities, Love and) Minerva, philo- 
suphers, not for the same reason; but he thus denominates the former, as being 
the middle of wholes, and as leading to intelligible wisdom ; and the latter as 
the summit of wholes, and as the union of demiurgic wisdom, Por the Demiurgus 
is “ Metis the first generator and much-pleasing Love.” And as Metis, indeed, 
he brings forth Minerva; but as Love, he generates the amatory series. 


“ The ancient Athenians, therefore, using these laws, and being formed 
by good institutions in a still greater degree than I have mentioned, 
inhabited this region ; surpassing all men in every virtue, as it becomes 
those to do, who are the progeny and pupils of the Gods.” 


We learn from history that the affiirs of the Athenians are more ancient than 
those of the Saitans; that the establishment of their city is prior; and that their 
laws are more proximate to Minerva. But in the mundane paradigms, also, 
wholes are prior to parts 5 and there is an order in them which is more divine, a 
power which is greater, and a form of virtue which is truly Minerval. Por the 
genus of virtue is adapted to this greatest divinity, as being virtue herself, For 
abiding in the Demiurgus, she is wisdom and immutable intelligence, and in’ the 
ruling (or supermundane] Gods, she unfolds the power of virtue. 


By virtue’s worthy uame she’s called, 


says Orpheus. It is evident, however, that things which are more divine in the 
universe, may be called the progeny and pupils of the Gods, For they derive 


Fl IN IIE ti Hn 


ον οί 


Seu sient 


nook 1] TIM.EUS OF PLATO. 143 


their subsistence and are perfected, or rather they are always perfect, through the 
fabrication of the Gods, and the undefiled production of Minerva. Every thing, 
therefore, which is suspended and originates from the Gods, and is converted to 
them, exhibits transcendent virtue. But this, also, is in wholes ; since it must be 
admitted that there is divine virtue in the universe. And it is likewise in human 
lives, according to a similitude to wholes. Henee what is now said is applied to 
the Athenians, But making the lite of the Athenians to be one and continued, 
it conjoins Solon to the ancient inhabitants of Athens. Vor it says, they 
“inhabited this region.” For the paradigm of them is one, and in continuity 
with itself; since the whole of the Minerval series being one, extends as far as 
to the last of things, and originates supernally from the supermundane orders. 


“ Many,and mighty deeds, therefore, of your city are recorded in our 
temples, and are the subject of admiration; yet there is one which 
surpasses all of them in magnitude and virtue.” 


The priest having promised summarily to relate the laws and deeds of the 
Athenians, he delivered, indeed, their laws according toa division of genera; 
and it, therefore, remained for him to celebrate their deeds, through which an 
encomiuin is passed on the city, and the tutelar Goddess is praised. Since, how- 
ever, of deeds there is a number, and there is also one unity comprehensive of 
them, according to which the whole form of the polity is exhibited, he announces 
that he shall narrate the greatest deed, and which surpasses all the rest in virtue ; 
this deed not being one of the many, but one prior to the many. For such a 
method of narration subsists appropriately with reference to the universe, in which 
wholes accomplsh, and connectedly contain one life, and collect many con- 
trarieties into one union with the Goddess. Hence, as there were many and 
great deeds of the city, the priest very properly relates one deed which was 
recorded in the temples. For there is, also, an intellectual paradigin of it, so far 
as it is surveyed in the world, and which transcends in’ magnitude and 
virtue; transcendency according to magnitude presenting to our view that 
which is fotal, but according to virtue that which is intelectual. For wholes 
and the more divine of mundane natures have. many energies of the great- 
est magnitude, and accomplish one life and polity, conformably to which 


. fighting under Minerva, they vanquish all subordinate beings. After this 


* For pepuas here, it is necessary to read μεγίστας. 


144 PROCLUS ON THE [RooK 1. 


manner, therefore, we must explain what is said. Porphyry, however, by 
great and admirable deeds, understands such as are accomplished by souls 
against matter, and material modes. But he calls demons material modes. For, 
according to him, there are two species of dwmons, of which the one consists of 
suuls, but the other of modes: and these are material powers, which are noxious 
to the soul. For these dogmas, however, he is corrected by the interpreter that 
came after him.' 


“ Por these writings relate, what a mighty power your city once 
tamed, which rushing from the Atlantic sea, spread itself with hostile 
fury overall Europe and Asia.” 


Plato in what is here said, neither omits any thing of encomiastic «augment, if 
the war of the Athenians against the Atlanties is considered as a mere history 5 nor 
fails in theological accuracy in Conjunction with caution, ifany one is) willing to 
pass from partial natures to wholes, and to proceed from images to paradigms. 
As itis usual, therefore, in Panathenaic orations to celebrate most amply the Per- 
sian expedition, and the victories of the Athemians both by land and sea, with 
which more recent orators fill their orations 3 Plato in praising the Athenians, 
neither delivers the Persian invasion nor any other similar deed, but introducing 
the Atlantic war against the parts inhabited by us, and which rushed from. the 
ex<ternal sea with a force capable of entirely destroying these parts, he informs us | 
thatthe Athenians were victorious, and that they subdued this mighty power. 
Since, however, the Persian expedition came from the east against the Grecks, and 
particularly against the Athenians, Plato introduces the Atlantic war from the 
west, inorder that you may survey the city of the Athenians as from a centre, 
castgating a Barbaric multitade pouring against ton each side in’ a disorderly 
manner. “To which may be added, that in the institutes delivered by the ancestors 
of the Athenians, and also in the mysteries, the Gigantic war is celebrated, and 
the victory of Minerva over the Giants, because in conjunction with ber father 
she vanquished these and the Titans, Plato, however, does not think it safe im- 
mnediately to introduce war against the Gods; for this is the very thing which he 
Hlamesintheancient poets; and itwould beabsurd that Critias or’Timwus, who were 


auditors of what Socrates said against the poets on the preceding day, should 


ἐν ον By the divine Jamblichus. 


ἥ 


ERE φπδν FNRI S PO ES ih 


ROOK 1.] TIMAUS OF PLATO. 145 


again ascribe wars and seditions to the Gods. But through the analogy of human 
to divine concerns, he delivers this Atlantic war prior to the fabrication of the 
world, assuming the Athenians instead of Minerva and the Olympian Gods, and 
the Atlanties instead of the Titans and Giants. For it is possible to survey the 
same things in images as in wholes, And that I] may remind you of the analogy, 
through thename of the Athenians, he refers his readers to the Olympian co-ordina- 
tion which fought under the command of Minerva; but through that of the Atlan- 
tics, to the Titanic Gods. For the mighty Atlas was one of the Titans. Theo- 
logists also after the laceration of Bacchus, which manifests the divisible progression 
into the universe under Jupiter from the impartible fabrication, say that the other 
Titans had different allotments, but that-Atlas was established in the weslera 
parts, sustaining the heavens. 


By strong necessity the wide-spread heay'n 


In carth’s extremes, by Atlas was sustain’d, 


Farther still, the victories of Minerva are eclebrated by the Athenians, and there 
is a festival sacred to the Goddess, in consequence of her having vanquished Nep- 
tune, and from the genesiurgic being subdued by the intellectual order, and those 
that inhabit this region betaking themselves to a life according to intellect, after 
the procurement of necessaries. Tor Neptune presules over generation ; but 
Minerva is the inspective guardian of an intellectual life. The things proposed 
therefore will contribute in the greatest degree to these analogies. For the Athe- 
nians bearing the name of the Goddess, are analogous to her; and the Atlantics 
through inhabiting an island, and through being called the progeny of Neptune, 
preserve an analogy to this God ; so that it is evident from these things that tle 
Atlantic war indicates the middle fabrication, according to which the second 
father (Neptune) being tilled by Minerva, and the other invisible causes, governs 
diviner natures ina more powerful manner, and subjects all such things as have 
a mulliplied, divisible, and more material hypostasis, to intellectual natures. For 
the Gods themselves, indeed, are eternally united; but the beings which are go- 
yerned by them, are filled with this kind of division. After this manner, therefore, 
these things must be separately understood, | 

In order however that we may pre-assume certain definite forms' of the pro- 
posed analysis, it must be admitted, that the habitations within the pillars of Her- 


* For rovrovs here, it is necessary to read rvrovs. 


Tim. Plat. Vou. I. T 


146 PROCLUS ON THE faced. 


cules, are analogous to the whole of the more excellent, but those external to them, 
to the whole of the inferior co-ordination, and that of this, there is one continued, 
and variously proceeding lite. Whether, therefore, beginning from the Gods, you 
speak of the Olympian and Titanic divinities 5 or beginning from intellect, of per- 
manency and motion, or sameness and difference; or from souls, you speak of the 
rational and irrational; or from bodies, of heaven and generation ; or in whatever 
other way you may divide essences, according to all divisions, all the genus of 
those within the pillars of Hercules will be analogous to the better, but of those 
without to the less excellent: co-ordination of things. © For the true sea of dissimi- 
litude, and the whole of a material life which proceeds into interval and multitude 
from the one, are there. Hence, whether you are willing Orphically to arrange 
the Olympian and ‘Titanic genera in opposition to each other, and τὸ celebrate 
the former as subduing the latter; or Pythagorically, to perceive the two co-ordi- 
nations proceeding from on high, as far as to the last of things, and the better 
adorning the subordinate rank; or Platonically, to survey much of infinity 
and much of bound in the universe, as we learn im the Philebus, and the whole 
of infinity in conjunction with the measures of bound, producing generation, 
which extends through all mundane natures,—from all these, you may assume 
one thing, that the whole composition of the world is co-harmonized from this con- 
traricty. And if the illustrious Heraclitus looking to this said, that war ts the 
Sather of allthings, he did not speak absurdly. 

Porphyry, therefore, here refers the theory to demons and souls, and makes 
mention of the fabulous Titanic war, adducing some things to what 1s proposed 
to be considered, with probability, but others, without it. Phe divine Iambli- 
chus however, against those who adopt a more partial assignation of the cause of 
the analysis, is of Opinion after a certain wonderful manner, that what is said is 
only to be understood according to the apparent meaning, though in’ the pre- 
face he himself delivers to us auxiliaries for the solution of such-like narrations. 
May that divine man however, who has instructed us in many other particulars, 
and also in these, be propitious to us. Betaking ourselves, therefore, to the inter- 
pretation of the words of Plato, we think it fit to remind ourselves, of the before- 
mentioned forms of analysis; and that we must arrange the Atlantics accord- 
ing to all the total natures of the inferior co-ordination. For in these, also, 
some things are wholes, but others parts. But we must arrange their ansoleny 

“mpustice, according to progression, a division through diminution, and a proximity 
to matter, Por matter is truly infinity and baseness. Hence through nearness 


δ PEE 


ROOK 1. TIMAUS OF PLATO. 147 


to, and being in a certain respect in it, they are said to have acted injuriously from 
iusolence. For the paradigm of them is manifested by the theologist, through 
these names, when he says of them, “that their mind is replete with evil counsels, 
and their heart is insolent.” And we must arrange the rushing from external 
parts according to a defection and separation remote from. the Gods, and things 
of a diviner nature in the universe. For the external does not indicate compre- 
hension of powers, but an hypostasis departing from every thing stable, im- 
material, pure, and united. But the Atlantic sea must be arranged according to 
matter itself, whether you call it the abyss, or the sea of dissimilitude, or in whatever 
other way you may be willing to denominate it. For matter receives the appella- 
tions of the inferior co-ordination, being called infinity and darkness, irrationality 
and immoderation, the principle of diversity and the duad; just as from. the 
Atlantic sea, the Atlantic island is denominated. For thus receiving the analogies 
in order, we shall understand that the whole of the inferior co-ordination, and the 
more total and partial genera in it, are characterised by progression and division, 
and a conversion to matter, and that thus it proceeds through all things, presenting 
itself to the view appropriately in each, and appearing analogously in each nature, 
viz. the divine and intellectual, the psychical and corporeal. Being however 
such, itis adorned and arranged by the better order, which you may properly 
say is Minerval, as being undefiled, and subduing through its power things of a 
subordinate nature. But the inferior co-ordination becoming adorned, ceases 
from its abundant division and infinity; the genus of the Titans being connected 
by the Olympian Gods; but difference being united by sameness, motion by 
permanency, irrational by rational souls, generation by the heavens, and in a 
similar manner in all things. It must not however be supposed from this, that 
two-fold divided principles of things are to be admitted. For we say that these 
two co-ordinations are of a kindred nature. But the one precedes all contrariety, 
as the Pythagoreans also say. Since, however, after the one cause of all, a 
duad of principles is unfolded into light, and in these.the monad is more cxcel- 
lent than the duad, or, if you wish to speak Orphically, ather than chaos, the 
divisions are accomplished after this manner in the Gods prior to the world, and 
also in the mundane Gods, as far as to the extremity of things. For among the 
supermundane Gods the demiurgic and connective orders are under the monad, 
lmut the vivific and the generative orders are under the duad. But among the 
mundane Gods the Olympian genus is under the monad, but the Titanic under 
the duad. And sameness, permanency, reason and form, are under the more 


148 PROCLUS ON THE [poox 1, 


ancient, but difference, motion, irrationality, and matter, are under the other of 
these principles. For as far as to these the diminution of the two principles 
proceeds, Since however the one 1s beyond the first duad, things which appear 
to be contraries are collected together, and are co-arranged with a view to one 
orderly distribution of things. For in the universe there are these two-fold 
venera of Gods, the oppositely divided genera οἵ being, the various genera of 
souls, and the contrary wenera of bodies. But the subordinate are vanquished by 
the more divine, and the world is rendered one, being harmonised from contraries, 
since it subsists according to Philolaus from things that bound, and from 
things that are infinite. And according to the infinite, indeed, which it contains, 
it derives its subsistence from the indefinite duad, or the nature of the infinite ; 
but according to the things that bound, from the intelligible monad, or the nature 
of bound. And according to a subsistence from all these, it becomes one whole 
and all-perfect form from the one. Vor it is God, as Socrates says in the Plilebus, 


who gives subsistence to that which is mixed, 


“ Porat that time the Atlantic sea was navigable, and had an island 
before that mouth which is called by you the Pillars of Hercules. But 
this island was greater than both Libya and Asia together, and afforded 
an casy passage to other neighbouring islands 5 as it was likewise casy to 
pass from those islands to all the opposite continent which surrounded 
that true sea.” 


That such and so great an island once existed, is evident from what is said 
by certain historians respecting what pertains to the external sea, For according 
to them, there were seven islands in that sea, in their times, sacred to Proserpine, 
and also three others of an Immense extent, one of which was sacred to Pluto, 
another to Ammon, and the middle (or second] of these to Neptune, the magni- 
tude of which was a thousand stadia, They also add, that the inhabitants of it 
preserved the remembrance from their ancestors, of the Atlantic island which 
existed there, and was truly prodigiously great; which for many periods had 
dominion over all the islands in the Atlantic sea, and was itself likewise sacred 
to Neptune. These things, therefore, Marcellus writes in his Ethiopic Llistory. It 
however this be the ease, and such an island once existed, it Is possible to receive 
what is said about itas abistory, and also as an image ofa certain mature among 


ee 


nook 1.] TIM.EUS OF PLATO. 149 


wholes. Unfolding likewise the similitude of this, we may gradually accustom 
those who survey things of this kind, to the whole theory of mundane natures. 
Por it is possible to behold the same analogies ina more partial, and in a more 
comprehensive way. Butitis necessary that doctrine proceeding from universals 
to the subtle elaboration of particulars, should thus give respite to theory. You 
must not therefore wonder, if before we assumed this analogy more generally, but 
now aiter another manner, and that we explore the same thing with an accuracy 
adapted to the things themselves, For since, as we have. said, there is a two-fold 
co-ordination in: the universe, which originates from the Gods, and is terminated 
in matter and material form; and since each possesses things more total, and 
things more partial, [for this we have before said]; but other things are the middles 
of both these co-ordinations ; for the divine genera are comprehensive of all things, 
and the last elements are the vilest of all things; and the intellectual and 
psychical genera subsist between these ;—this being the case, we think fit in’ the 
lirst place to divide in a three-fold) manner the inferior co-ordination, and to 
assuine in it some things as most total genera, others as middle, and others as 
last genera. And to some things, we shall arrange the Atlantics as analogous, to 
others the other islands, and to others all the opposite continent. But we shall 
consider the deep, and the Atlantic sea, as analogous to matter. For all the 
inferior co-ordination is material, and proceeds into multitude and division. But 
it also has, with respect. to itself, transcendency and deticiency. Hence Plato 
says that the Atlantics spread themselves externally, as being more remote from 
the one and nearer to matter; but that they inbabited an island larger than both 
Libya and Asia, as proceeding into bulk and interval. For all things that are 
more remote from the one, are diminished according to power, but transcend 
according to quantity; just as such as are nearer to (he one, are contracted * in 
quantity, but possess an admirable power. Here, therefore, magnitude is sig- 
nificant of diminution, and of progression and extension to every thing. But the 
sea Was then navigable, since more total natures proceed as far as_ to the last of 
things, and adorn matter, but having arrived at the end of the order, they stop, 
and that which remains beyond it is infinite, For that which in no respect has 
a subsistence is successive to the boundaries of being. But the addition of those, 
has an indication that total causes proceed without impediment through matter, 
and adorn it, but that we do not always subdue it, but are merged in an infinite 


> For σννέσταμενα here, it is necessary to read σνυνεσταλμενα. 


150 PROCLUS ΟΝ THE {Wook 1, 


and indefinite nature. Since however the progression of things is continued, and 
no vacuum! any where intervenes, but a well-ordered dininution is surveved from 
more total to middJe natures, which comprehend and are comprehended 5 ane 
from middles to the last and vilestnatares;s—on this account he says, there wii a 
passage from the Atlantic island to the other islands, and from these τὸ the 
opposite continent. And that the Atlantic was one, but the other islands many, 
and the continent was the greatest. Por the monad is adapted to the first genun 
in every thing 5 but number and multitude to the second, Por multitude subsists 
tovether with the duad, And magnitade is adapted to the third genus, on 
account of the progression of inagnitude to the Gad. Since, however, the extremities 
of the worse co-ordivation are inmost material, he manifests through the term 
opposite, that they are at the greatest possible distance from more excellent matures, 
And he does not alone use the term eafernal, as he does of the Athanties, and 
which evinces that they belong to the other part, but he also adds the word 
opposite, that he may indicate the most extreme diminution, But he signifies by 
the words about that true sea, the hy postasis of them about matter, and the last of 
mundane natures. For the true sea is analogous to that Which is truly fidse, 
and truly matter, which in the Politicus he calls the sea of πε τὰν = More- 
over, because it’ is necessary that: these two-fold co-ordinations should be sepa- 
rated from each other without confasion, and guarded by demiurgic boundaries, on 
this account he says, that the Pillars of Hercules separated the internal from the 
external habitable part. For he denomimates flourishing demiurgic production, 
and the divine separation of genera in the wniverse, the latter of which always remains 
stably and strenuously the same, the Pillars ef Hercules. Vis Uereules theretore 
is Jovian ; but the one prior to thix, and who is divine, is allotted) the guardian 
order of the generative series. Hence from both the demiurgic division, which 


cuards these two separate parts of the universe, mast be assumed. 


“ Por the waters which are beheld within the mouth we have just 
now mentioned, have the form of a port with a narrow entrance ; but 
the mouth itself is a true sea. And the Jand which surrounds it may 


be in every respect truly denominated the continent.” 


The waters within the mouth indicate the genera of the better co-ordination, 


' For μενον i this place, the sense requires we should read μενον. 


οτος TNS ANT να 


HOOK 4.] ᾿ TIMALUS OF PLALO. 15] 


as being converted to themselves, and rejoicing ina stable and) uniting power, 
For the mouth symbolically manttests the cause which defines and separates the 
two portions of mundane natures, But the port with a narrow entrance, 
signifies the convolved, sclGeouverging, arranged, and ΜΔ ΤΟΥ ΑΙ hyparais of 
these mundane portions. Por through ¢he narrow entrance {ΠΝ signified that 
interval and extension proceed froma the worse co-ordination. But through the 
port an hyparxis is indicated, exempt from the confused and disorderly motion of 
material natures. For such are ports affording a protection from the tamults in 
the sea. If, however, some one should say, that an elevation to the more intel- 
lectual and divine natures in the universe becomes a port to souls, he will not be 
far from the truth. 


“Tn this Atlantic island there was a combination of kings, who with 
great and admirable power subdued the whole island, together with 
many other islands and parts of the continent; and = besides this sube 


jected to their dominion all Libya as far as to Migypt, and Lurope as 


far as to the ‘T'vrrhene sea.” 


lu what is here said it is requisite to recolleet the Platonic hypotheses about 
the earth, that Plato does not measure the magnitude of it conformably to ma- 
thematicians ; but apprehends the interval of it to be greater than they admit it 
to be, as Socrates says in the Phaedo; and that he supposes there are many 
habitable parts similar to the part which we inhabit. Tlence he relates that there 
isanisland and a continent of so great a magnitude in the external sea. For 
in short, if the earth is naturally spherical, 10 is necessary that it should be so 
according to the greater part of it. That portion of it, however, which is inha- 
bited by us, exhibits great inequality by its cavities and prominencies. Hence 
there is elsewhere an expanded plane of the earth, and an interval extended on 
high. For, according to Heraclitus, he who passes through a region very difficult 
of aceess, will arrive at the Atlantic mountain, the magnitude of which is said to 
be so great by the Ethiopic historians, thatit reaches to the wther, and sends forth 
a shadow as far as to five thousand stadia. For the sun is concealed by it from 
the ninth hour of the day ull it entirely sets. Nor is this at all) wonderful. For. 
Athos, a Macedonian mountain, emits a shadow as far as to Lemnos, which is 
distant from it seven hundred stadia. And Marcellus, who wrote the Ethiopic 
history, not only relates that the Atlantic mountain was of such a great height, 


159 PROCLUS ON THE [Roon 4, 


hut Ptolemy also says that the Lunar mountains are immensely high, and Aristo- 
tle informs us that Caucasus is illuminated by the sular rays during the third 
part of the night after the setting, and also forthe third part before the rising, of 
the sun. And he who looks to the whole magnitude of the earth, bounded by 
its elevated parts, will infer that it ix truly immense, according to the assertion of 
Plato. So that we are not now in want of certain mathematical methods to the 
development of what is said about the earth, nor do we attempt to recur to them. 
For these methods measure the carth according to the surface which ts ithabited by us ; 
but Plato says that we dwellin a cavity, and that the whole earth is elevated, which 
also the sacred rumor of the Eguplians asserts, Aud thus much concerning what 
is related of the magnitude of the Athintic istund, in order to show that it is not 
proper to disbelieve what is said by Plato, though it should be received as a mere 
history. But with respect to the power of this island, that there were ten kines in 
it who begat five male twins, and thatit ruled over the other islands, certain parts 
of the continent, and some parts within” the Pillars of Herceules,—all these par- 
ticalars are clearly related in the Critias. 

Now however, for it is proposed to make an analysis of the particulars, the 
power is said to be great and admirable, according to a reference to the universe, 
hecause it’ procecds to every thing, and comprehends totally the whole of the 
second co-ordination, For it is held) together by ten hinges, because the decad 
comprehends the rulers of the two co-ordinations ; since the Pythagoreans also 
say, that all opposites are comprehended in’ the deead. But they were twins, so 
that there are five duads, twins being five times begotten from Neptune and 
Clites; because according to the measures of justice, there ts Jikewtse an orderly 
distribution of this co-ordination, of which the pentad isan image. ‘Phe pro- 
eression of it however is through the duad, just as that of the better co-ordination 
is through the monad. Moreover, all of them are the descendants of Neptune, 
because all the connexion of contraries, and the mundane war, belong to the 
middle fabrication, For as this God presides over the contraricty which every 
where exists, he Jikewise rules over generation and corruption, and all-various 
notion. But these kings subdued the Atantic island: as comprehending all the 
first and most total genera of the worse co-ordination, And they subdued the 
other islands, as likewise comprehending middles through the wholeness of them. 
But they also vanquished parts of the continent, as adorning as much as possible 
the last of things. And they had dominion over certain parts) of the internal 
habitable region, because the last parts of the better are subservicnt lo the first parts 


ἐυσοωκαν eae Ste 


BooK 1.] TIMUsS OF PLATO. 153 


of the worse co-ordination. Nor is this at all wonderful ; since certain demons 
are in subjection to certain heroes, and partial souls which belong to the intelii- 
gible portion of things are frequently slaves to fate. Such also is the Titanic 
order with the Gods to which Atlas belongs. And the first of these ten kings 
was called Atlas, and as it is said in the Atlanticus gave the name to the 
island. The summits, therefore, of the second co-ordination, are adorned 
indeed by the Olympian Gods, of whom Minerva is the leader; but they 
subdue the whole of the essence which is subordinate to the Gods, but ter- 
minates in the worse co-ordination; such as the essence of irrational souls, 
of material masses, and of matter itself. Plato also appears to have called 
the power of the Atlantics great and admirable, because Thaumas and 
Bias are said by ancient theologists to have belonged to this order. Per- 
haps too, he so denominated it, because the whole of the second co-or- 
dination is the progeny of infinity, which we say is the first [power'], just 
as the better co-ordination is the offspring of bound. On this account he 
celebrates the power of the Atlantics, just as he does the virtue of the 
Athenians, which belongs to * bound : for it is the measure of those that possess it, 
After this manner therefore, I think we may be able to make the analysis 
according to the Pythagorean principles. 

The words of Plato likewise, have a great augment, in order to exhibit the 
work of the victors in a greater and more splendid point of view. For he says 
δύναμιν τε, through the union of the particle re augmenting δύναμιν power. And he 
also adds, great, and admirable. But each of these is different from the other. 
For power may be great though it is nothing else, but it is said to be admirable 
from othér things. And by how much the more admirable that is which is van- 
quished, by so much’ greater is the victor demonstrated to be. Besides this 
also, indicating through divisions the multitude subdued by this power, he 
evinces that it is multitudinous and transcendent. 


** But then all this power being collected into one, endeavoured to 
enslave our region and yours, and likewise every place situated within 
the mouth of the Atlantic sca.” 


* Avray is omitted in the original.’ 
* Instead of προ τον πέρατος in this place, it is necessary to read wpos του weparos. 
? For ro rovrp here, read τοσσυτῳ. 


Tim. Plat. in '(.) an 6 U 


154 PROCLUS ON ΤῊΝ {noox 1, 


Plato docs not say that there was once sedition among divine natures, or that 
subordinate subducd more excellent beings. But let these things indeed be true 
in homan affairs : the present narration however, Indicates, that the most total 
of the genera in the second co-ordination of things in the universe procced 
through all things. For there are both in the heavens and every where, a sepa- 
rating and uniting power, and nothing is destitute of these. In more excellent 
natures however, these powers do not subsist with division, nor multitudinously, 
but collected into one, and with one impulse; but this is, umitedly, and ac- 
cording to one and a continued life, For as in the worse co-ordination 
the one is multiplied, thus also in the better, multitude is united. Llence mul- 
titude is every where, and is vanquished through union, Of these things 
the Atlantics wishing to subdue every place within the mouth of the Atlan- 
tic sea, all their powers being collected into one, but at the same time being 
vanguished by the Athenians, are an Image, Por multitude and) separation, 
though they may be surveyed in the better co-ordination, yet they will be 
seen to subsist’ there unitedly; multitude not being there victorious, but 
sameness, and in short, the better genera. 


“Then it was, O Solon, that the power of your city was conspicuous 
to all men for its virtue and strength.” 


Plato opposes to the power of the Atlantics, the power of the Athenians ; 
preferring this appellation, as heing adapted to the middle fabrication. And 
he celebrates the more excellent power for its virtue and strength 3 in order that 
through virtue, he may indicate its alliance τὸ the philosophic nature of 


Minerva; (for another theology, ‘and not the Orphic only, calls her virtue,) 
but through strength its alliance to her plulopolemic nature. But he ealls 
the power conspicuous, because it is mundane, and contributes to the fabri- 
cation of sensibles: and to the Atlanties indeed, he alone attributes power, 
and this continually, beeause they are arranged under infinity, But he 
says that the Athenians vanquished this power, through virtue, Por as they 
belong to the co-ordination of bound; they are characterized by virtue, 


which measures the passions, and uses powers in a becoming manner. 


* i.e, The Chaldean theology. 


net 


TAR ες“ “νυ RS 


nooK τι] TIMEUS OF PLATO. 155 


“For as its armies surpassed all others, both ia magnanimity and 
military arts, so with respect to its contests, whether it) was assisted 
by the rest of the Grecks, over whom it sometimes presided in 
wathke affairs, or whether it was deserted by them through the 
incursions of the cnemics, and thus was in extreme danger, yet still” 
it remained triumphant. In the mean time, those who were not 
yet enslaved, it liberated from danger; and procured the most ample 
liberty for all those of us who dwell within the Pillars of ITler- 
cules.” 


As we have triply divided the inferior co-ordination, into first, middle, and 
last boundaries, thus also we must divide the superior, into the most total, 
and the most partial genera, and those that subsist between these. And 
having made this division, we shall arrange the Athenians as analogous to 
the first genera; but the other Grecks who were not yet enslaved, to the 
middle; and those who were now slaves, to the last genera. For according to 
this arrangement, those that belong to the Minerval series, vanquish those that 
belong to the series of Neptune; those that rank as first, subduing those that 
rank as second,’ the monadic, the dyadic, and in short, the better vanquishing 
the worse. But the middle genera eternally preserve their own order, and are 
not vanquished by the worse co-ordination, on account of the union of them- 
selves, and the stable genus of power. They likewise liberate from slavery those 
that are enslaved, recalling them to union and permanency. Tor some things 
indeed, are always in matter, others are always separated from it, and others, 
sometimes become situated under the material genera, and sometimes have an 
arrangement in a separate life. Just as in the drama pertaining to us; at one 
time we are arranged under the Titanic, and at another, under the Olympian 
order; and at one time our course terminates in gencration, but at another, in the 
heavens. This however happens to partial souls, through the invariably perma- 
nent providence of the Gods, which leads back souls to their pristine felicity. 
For as in consequence of there being genesiurgic Gods, souls descend, in sub- 
serviency to their will, thus also, through the prior subsistence of anagogic causes, 
the ascent of our souls from the realms of generation is elected. And thus much 


* For xpwrwy here, it scems necessary to read Sevrepwr, 


156 PROCLUS ON THE {(pooxt. 


concerning the whole meaning of the words before us. Let us however, concisely 
discuss each particular, 

The words therefore, surpassed all others, manifest the total comprehension of 
the first genera of the more divine part. But the words im magnantnity, and 
military arts, have the same meaning as Minervatlly. Por through mag nanimily, they 
imitate the philosophic characteristic of the Goddess, but through warlike arts, 
her philopolemic characteristic. And the words, whether it was assisted by the 
rest of the Greeks, over whom it sometimes presided tn warlike affairs, or whether it 
was deserted by them through the incursions of the enemies, signify that first and 
total causes, produce some things in conjunction with second and middle causes, 
but others by themselves, beyond the production of these, and being alone in their 
energy. For the genus of the Gods, and that which is posterior to the Gods, do 
not produce equally, but the eflective power of the Gods proceeds to a greater 
extent; since every where more divine causes energize prior to, together with, 
and posterior to their effects. Credibility therefore of this may be multifariously 
produced. But the extreme danger manifests the last production of the: first 
genera. And the ¢rophics signify that the second co-ordination is perfected 
under the first, being adorned by it; that it is in a certain respect converted by 
the power of it; and that there are in the last of things invariably permanent 
indications of the conversion of less excellent natures, proceeding from the first of 
things. For whatever is arranged in the worse co-ordination, and invested with 
form, material causes receding, affords a suflicient indication of the inspective 
care' of the better order, which is especially the peculiarity of trophies. But the 
most ample liberty, is an indication of the divine and iiberated order, proceeding 
from on high to all things; which liberty the Athenians imparted to the Greeks, 
by vanquishing the Atlantics; or rather the Olympic, by subduing the ‘Titanic 
genera, For thus the demiurgic will is accomplished, and the worse is vanquish- 
ed by the better co-ordination; in partial natures indeed the Atlantics by the 
Athenians, but in wholes, the Titans by the Olympian Gods,“ Though they are 
robust, and oppose the better order, through pernicious pride, and insolent impro- 
hity,” says the theologist; whom Plato emulating, asserts that the Atlantics inso- 
lently proceeded against the Athenians. 


“ But in succeeding times prodigious earthquakes and deluges taking 


* For extorparcas here, it is necessary to read exoraoias. 


πο ses er στον 


ROOK 1.} ἘΠΕ OF PLATO. 157 


place, and bringing with them desolation, in the space of one dreadful 
day and night, all that warhke race of Athenians was at once merged 
under the earth ; and the Atlantic island itself, being absorbed in the sea, 
entirely disappeared. And hence that sea is at present innavigable, from 
the impeding mud which the subsiding island produced.” * 


That what is here said has a physical deduction, is evident to those who are 
not entirely ignorent of the physical theory. For it is not wonderful that there 
should have been an earthquake so great, as to have destroyed sucha large island ; 
since an earthquake that happened a little before our time, shook both Egypt and 
Bithynia, and it is not at all paradoxical, that a deluge should follow an earth- 
quake, For this usually happens in great earthquakes, as Aristotle relates, who 
at the same time adds the cause. For where a deluge takes place together with 
earthquakes, the waves are the vause of this passion. For when the spirit which 
produces the earthquake, does not yet flow towards the earth, and is not able to 
drive backward the sea which is impelled by a certain contrary spirit, urging it in 
acontrary direction, through the wind which propels it, but nevertheless stops 
the sea by hindering its progression, it is the eause of much sea which js impelled 
by the spirit contrary to this, becoming collected together. Then however, the 
sea thus collected flowing most abundantly, the spirit impelling it ina contrary 
direction, enters under the earth and produces an earthquake. But the sea deluges 
the place, For after this manner also about Achaia, there was an earthquake accom- 
panied with an ingress of the waves of the sea, which deluged the maritime cities, 
Bouras and Helice ;; so that neither will any physiologist reject this narration, who 
considers the affair rightly. Moreover, that the same place may become pervious 
and impervious, continent and sea, is among the things admitted by physiologists, 
according to Aristotle, and which history demonstrates. Aristotle also relates, 
{in his Meteors,] that there was mud in the external sea, after the mouth of it, and 
that the place there was marshy ; so that if ro πηλοῦ xapra Bpayeng signifies marshy, 
it is not wonderful. For even now rocks concealed under the sea, and having 
water on their surface, are called breakers. Why therefore should any one con 
tending for the truth of these things be disturbed? 

That these particulars however, have reference to the admirable and orderly 
distribution of the universe, we shall be convinced by recollecting what is said by 


" The text of Plato in this place is in the Commentaries of Proclus very erroneous, as the Jearned 
reader will immediately perceive by comparing it with any of the editions of the Timzus. 


158 PROCLUS ON THE leven. 
Orpheus about the hurling into Tartarus, near the end of the fabrication of things,— 
For he delivering the demiurgic opposition between the Olympian and. ‘Titanic 
Gods," terminates the whole ordorly distribution in the extremities of the universe, 
and imparts to these also the undefiled providence of the Gods, — Plato, therefore, 
knowing this, and delivering to us wholes in images, extends and leads into the 


invisible, these twofold genera, and through this disappearing, imitates the Orphic 


precipitation into Tartaras, Por in order that the last of things may be adorned, 
and participate of divine providence, it is requisite that both the superior and infe- 
rior co-ordination, should extend their production from on high as far as fo the 
mundane extremity. Each however, effects this in a manner adapted τὸ itself; 
the one being shaken, and entering under the earth, which is the same as proceed- 
ing stably and solidly ; but the other disappearing, whieh is the same as becom- 
ing material, disorderly, and formless 3 raider the earth, being a symbol of the 
firm and the stable; but ἐλ the sea, of that which is very mutable, disorderly and 
flowing. Forin the last of things, permanency and generation are from the better 5 
but corruption, mutation, and disorderly motion are from the worse co-ordina- 
tion. Since however these things are adorned, both the invisible and visible fabri- 
cation receiving their completion, on this account Plato says, they happened in 
one dreadful day and night, aight indicating the invisible causes, but day the visi- 
ble, and the dreadfulness, signifying opposing power, the inflexible, and that which 
proceeds through all things. But because all these are accomplished according 
to demiurgic powers, earthquakes and deluges took place, Which are adapted to 
the middle fabrication. Por if he wished to signity Jovian powers or energies, he 
would have said, thunders and lightnings happened. But since he delivers Nep- 
tunian demiurgic energies, he asstmilates them to earthquakes or delauges. Por 
it is usual to call this God earth-shaker, and the source of marine walter (κυανοχετὴν). 
And because time signifies a progression in order, and a well-arranged diminu- 
tion, he says that all these events took place in succeeding time. Its not there- 
fore proper to say, that he who destroys an argument, takes away also the sub- 
jects, as Homer says of the Phieaceans, and of the wall which the Greeks raised ; 
since the things which are now asserted are not fictitious, but true. Por many 
parts of the earth are deluged by the sea; and what he says happened is not at 
all impossible. Nor again, does he relate it'as a mere history ; but he mtroduces 
it for the purpose of indicating the providence which proceeds through all things, 


and extends even to the last of things. 


* Instead of τὴν των Ολυμπίων θεων, καὶ την Tiraviny παραουν δημιουργικὴν artreou in this place, 


Tread σὴν των Ολυμπίων θεω», καὶ τὴν τῶν Τιταγίκων, κι δ. 


BaP 


BOOK 1.) TIM.EUS OF PLATO. 159 


In short, it is necessary to assert, since the whole orderly distribution of things 
receives its completion from the visible and invisible fabrication, that for the 
purpose of giving perfection to the demiurgie productions of the second father, 
the gifts both of the better and the worse co-ordination, proceed as far as to the 
last of beings; the former vanquishing the subjects [of its powec] through the 
warlike genus, and illuminating a stable! power, through entering under the carth, 
li. 6. through proceeding firmly and solidly 2] but the latter producing ultimate 
division, and connecting the most material and indefinite motion of Tartarus. 
But these things being adorned, it reasonably follows that what remains is an 
impervious * and uninvestizable place of the sea. For there is no other passage and 
progression of the adorning genera of the universe, but this is that which is truly 
mud; and whichis mentioned by Socrates in the Phado, when he is teaching us 
concerning the subterranean places. For the place under the earth obscurely 
retains the forms of corporeity, which it possesses through the inferior co-ordina- 
tion subsiding, and proceeding to the end of the orderly distribution of things. 
For the Titanic order being driven by Jupiter as far as to Tartarus, fills what is 
there contained with deiform guards. 


“ And this, O Socrates, is the sum of what the elder Critias repeated 
from the narration of Solon. But when yesterday you were speaking 
about a polity and its citizens, I was surprised on recollecting the present 
history. For I pereeived how divinely from a certain fortune, and not 
wandering from the mark, you collected many things agreeing with the 
narration of Solon.” . 


That the war of the Atlantics and Athenians contributes to [the theory of] the 
whole fabrication of the world, and that the mundane contrariety is connected by 
the middle fabrication proceeding from on high, from the first to the last of things, 
the Minerval series adorning all things stably, and in a ruling and victorious 
manner, expanding indeed the natures which are detained in matter, but pre- 
serving those undetiled that are separated? from matter ;.and also, that the other 
fabrication imparts appropriately, * motion, division, and diflerence, to the things 
fabricated, and proceeds supernally to the end ;—all this has been sufficiently 


* For γονεμον here, it is necessary to read μονέμον, 
* For axeqos here, itis necessary to read ἀποροῖ. 

ἢ Instead of καὶ χωυρέσμενα read κεχωρισμένα. 

4 For προσφωνων, read προσῴορωε. 


—S 


100 PROCLUS ON: THE [Boox 1, 


shown and recalled to the memory by us, in what we have before said. Since 
however, he by whom this narration is made, ts analogous to the God who 
connects this contrariety, he, in a certain respect imitates him. And through a 
recurrence to the fathers of the narration, through what was heard by Critias and 
Solon, he ascends to the Egyptians; conformably to what pre-exists in the 
paradigm, which is filled from first causes, and fills things posterior to itself, with 
demiurgic power, Farther still, since he brings with him an image of the second, 
which proceeds from another fabrication, hence he says, that he recollected the 
history through the discourse of Socrates. For the recollection itself, is nota 
transition from images to paradigms, but from universal conceptions to more 
partial actions. Hence, also it is adapted to the progression of the whole 
fabrication of things. For since all things are in intelligibles, every demiurgic 
cause distributes total productions according to its: proper order, 

Again, if you consider what is said after another manner, you will find that 
the Athenians are praised in an admirable manner, and that the polity of Socrates 
is fitly celebrated. For that it ts possible for this polity to exist, is demonstrated 
through the life of the (ancient) Athenians, and also that tt ts productive of the great- 
est good to those who belong to itt; which also Socrates thinks fit to demonstrate in 
his Republic. But he is likewise of opinion that those who live according to the 
best form of a polity, should be shown to deserve the greatest admiration, — For 
those who are fashioned according to the first paradigm are truly admirable ; 
since of mundane natures also, the more divine which transcendently receive the 
whole form of their paradigms, are said to be, and are monadic; but material 
natures Which have the same form in many subjects, possess the last order. This 
therefore, which in’ the fabrication of things, belongs to the Gods, viz. to partake 
transcendentiy of their proper paradigm, the city of the Athenians also exhibits, 
by applying itself in the most excellent manner to the best measure of life, 

Moreover, the circle of benefits, imitates the mundane ἡ circle. For the Egyp- 
tians are benetited by the Athenians, through warlike works; and the Athe- 
nians are benefited by the Exyptians through sacerdotal narrations. For the 
communication of an unwritten action, was a return of favour. But in addition 
to this, the doctrinal narration of the deeds of their ancestors, exhibits a multi- 
plied retribution. The mention also of fortune and divinity, and the excitation 
of our reasoning powers, are worthy of the theory of Plato. For fortune and her 


' For ro ἐγκωμιον here, it is necessary to read τὸν ἐγκοσμιίον. 


nooK 1] TIM-EUS OF PLATO. 161 


gifts are not without a scope, or indefinite ; but sheis a power collective of many dis- 
persed causes, adorning things that are without arrangement, and giving completion to 
what is allotted to each individual from the universe. Why then did Socrates 
collect many things which agree with the narration of Solon? I answer, an 
account of the cause which collects many dispersed causes, and on account of 
the one divinity ἡ who connects the common intellect of Socrates and Solon. For, 
being of a Minerval characteristic, they are excited as it were from one fountain, 
their tutelar Goddess, to similar conceptions. 


“Yet Iwas unwilling to disclose these particulars immediately, as, 
from the great interval of time since I first received them, my remem- 
brance of them was not sufficiently accurate for the purpose of repetition. 
] consider it therefore necessary, that [ should first diligently revolve the 
whole in my mind.” 


These things may also be surveyed in the universe; viz. that the demiurgic 
cause of beings which are generated according to time, gives subsistence to his 
own progeny prior to that of partial natures." And that the hypostatic cause 
of things generated, first? intellectually perceiving himself, and seeing in himself 
the causes of his productions, thus gives also to other things a progression from 
himself; in order that he, being sufficient and perfect, may impart his own power 
to secondary natures. Conception therefore and resumption, and every thing of 
this kind, manifest the comprehension of demiurgic productive principles in one. 


“And on this account, I yesterday immediately complied with your 
demands; for I perceived that we should not want the ability of pre- 
senting a discourse accommodated to your wishes, which in things of 
this kind is of principal importance. In consequence of this, as Her- 
mocrates has informed you, as soon as we departed from hence, by com- 
municating these particulars with my friends here present, for the purpose 

' For jay dewy in this place, read μιὰν Ocov. 

* The erroneousness of the punctuation here, perverts the meaning of Procius. For the original is, 


ravra καὶ ew τῷ wavre Oearcoy, πρὸ των μερικων. TO δημιουργικον αἰτιον τῶν γιγνομένων κατὰ yporoy 
νφιστησι τα eavrov γεννήματα. But the punctuation ought to be as follows: ravra καὶ ἐν ry παντι 


θεατεον. πρὸ τῶν μερικων, ro δημιονργικον αἰτιον, κ᾿ ἃ, 
? Instead οἵ προ των io this place, it is necessary to read πρωτον. 


Tim. Plat, Vou. I. X 


162 PROCLUS ON THE [moox 1, 


of refreshing my memory, and afterwards revolving them in my mind by 
night, I nearly acquired a complete recollection of" the affair.” 


Why did Critias nearly remember? For he promised to accomplish what was 
enjoined him. Because he did not accurately remember. But he first revolved 
the affair in his mind, conceiving that in mandates of this kind, such as that in 
which Socrates wished to sce his polity in motion, the greatest undertaking is to 
find an hypothesis from which it is possible to give what is adapted to the man- 
dates. And this Critias accomplishes, by receiving from history the war of the 
Atlantics and Athenians, as a thing capable of exhibiting a life productive of the 
best polity. He also revolved this narration by might, in order that he might 
impart it to his associates without error, 

Again therefore, from these things, let us betake ourselves to wholes. For 
there the demiurgic cause being filled from an invisible cause (since all intellectual 
causes are there primarily, to which he is united ἡ according to the highest trans- 
cendency), produces the power of himself into the visible world, conformably to 
their will and judgment. Farther still, not to give the narration immediately, 
but afterwards, isa symbol of the preparatory apparatus of nature, from which 
perfection is produced in physical effects. You may also consider the caution 
of Critias ethically. For it is not proper to attempt things of sucha magnitude 
rashly, without first revolving the whole undertaking by ourselves, in order that 
we may bring them forth as froma treasury through speech, which is truly the 
messenger of internal reasons. Moreover, the repeating the narration to himself, 
imitates the conversion of demiurgic reasons to themselves, according to which 
{the soul] surveys in herself (by participation] the productive principles of beings, 
And to present a discourse accommodated to the wishes of those who enjuined it, in- 
dicates in the fabrication of things the suspension of visible effects from their 


causes. 


“ And, indeed, according to the proverb, what we Jearn in childhood, 
abides in the memory with a wonderful stability. For with respect to 
inyself, for instance, Lam not certain that I could recollect the whole of 
yesterday’s discourse ; yet I should be very much astonished if any thing 
should escape my remembrance, which 1 had heard in some past time very 


* For wenrac here, it is necessary to read exwrac. 


BOOK 1. TIMZUS OF PLATO. 163 


distant from the present. Thus, as to the history which I have just now 
related, I received it from the old man with great pleasure and delight ; 
who on his part very readily complied with my request, and frequently 
gratified me with a repetition of it. And hence, as the marks of letters 
deeply burnt in, remain indelible, so all these particulars became firmly 
established in my memory.” 


That children remember better than men is seen in works, and has many 
probable causes. One indeed, as Porphyry says, because the souls of children 
hare not anexperience of human evils. Hence, as they are neither distracted nor 
disturbed by extemals, their imagination js void of impressions ; but their reasoning 
power is more sluggish. For experience renders this power more acute. But 
another cause is this, that the rational life in children is in a greater degree min- 
gled with the phantasy. As therefore, in consequence of the soul being co-passive, 
and co-mingled with the body, the body becomes stronger and more vital ; after 
the same manner also, the phantasy is strengthened through the habitude of 
reason. And being strengthened, it has more stable impressions, from receiving 
through its own power reason in a greater degree; just as the body is more 
powerful, in consequence of being more vital, through a more abundant commu- 
nion with the soul. A third cause in addition to these is, that the same things 
appear to be greater to the imaginations of children. TIence they are in a 
greater degree admired by them, so that they are more co-passive with them, and 
on this account especially remember them. For we deposit in the memory things 
which vehemently pain, or vehemently delight us. They therefore operate on us 
ina greater degree. Tlence ἀν that which suffers in a greater degree from fire, 
preserves fora longer time the heat imparted to it; after the same manner, that 
which suffers more from the external object of the phantasy, retains the impression 
ina greater degree, Moreover the imagination of children suffers more, on ac- 
count of the same things appearing to us to be greater during our childhood, 
Hence children in a greater degree retain the impression, as suflering in a greater 
degree from the same things. And it appears to me that Critias indicates this 
when he says, that he heard this history from the old man with great delight, and 
that on this account it became firmly established in his memory, like the marks 
of letters deeply burnt in. But as Socrates in the recapitulation of his polity 
asserts, that the cause of memory to us is the unusualness ' of the things which 


* For αληθειαν here, it is necessary to read αηθειαν. 


164 PROCLUS ON THE [poox τ. 


we hear, thus Critias, in what is here said, ascribes this cause to the age of children. 
For every thing that occurs to children at first, appears to be unusual. And 
perhaps this brings with it an indication, that the prolific fabrication of Gods of 
the second rank is suspended from the stable sameness of those of the first order ; 
just as the memory of a boy is the cause of memory to the associates of Critias. 
If some one however, in addition to these solutions, should adhere to the whole 
theory of things, let him hear Janublichus asserting, that the memory of children 
indicates the ever new, flourishing, and stable production of reasons; the 
indelibility of the letters, the perpetually-tlowing and never-failing fabrication ; and 
the alacrity of the teacher, the unenvying and abundant supply afforded by more 
ancient canses to secondary natures. Por these things also have ἃ place in con- 


junction with the before-mentionced solutions, 


“ In consequence of this, as soon as it was day, I repeated the narra- 
tion to my friends, that together with myself they might be better pre- 
pared for the purposes of the present association, But now with respect 
to that for which this narration was undertaken, IT am prepared, O Socra- 
tes, to speak not only summarily, but so as to descend to the particulars 
of every thing which 1 heard. We shall transfer, however, to reality the 
citizens and city which you fashioned yesterday as ina fable ; consider- 
ing that city which you established as no other than’ this Athenian 
city, and the citizens which you conceived, as no other than those ances- 
tors of ours described by the Egyptian priest. And indeed the aair 
will harmonize in every respect ; nor will it be forergn from the purpose 
to assert, that your citizens are those very people who existed at that 
time. Ilfence, distributing the affair in) common among us, we will en- 
deavour, to the utmost of our ability, to accomplish ina becoming man- 
ner the employment which you have assigned us. It is requisite there- 
fore to consider, O Socrates, whether this discourse 15 reasonable, or whe- 
ther we should lay it aside, and seck after another.” 


Before, Critias made his associates partakers of his narration ; but now, he calls 
on them to accomplish in conjunction with him, the employment assigned them. 
Because in the paradigms all things indeed are united on high, and fill each 
other with intellectual powers; but in the demturgie world for in’ the world 


in the intelleet of the Demiurgas,} they subsist with each other, according to 


a certain divine and total conspiration ; conformably to which, and through 


partes πον 5 ν 


BOOK ν.} ΤΙΝ Ό5 OF PLATO. 162 


which, all things are every where appropriately in each. Hence ἴῃ the 
heavens the paradigms of generated natures pre-exist, and in generation there 
are images of celestial natures. Since, however, wholeness every where pre- 
cedes parts, this also may be seen in the second fabrication. On this account 
Critias first summarily discusses the war; but afterwards he endeavours to 
explain more copiously every particular, narrating all the polity of the At- 
lantics, and the principle of their generation; how they turned to injustice, 
how the Athenians proceeded to war; from what apparatus, from what le- 
gations, through what ways, with whom they were co-arranged, and such 
things as are consequent to these. The genuine polity, therefore, (of Socrates] 
is an imitation of the first fabrication. Hence indicating the mystic nature 
of it, and its pre-existence in pure reason, he says, that it was fashioned as 
it were ina fable. But the hypothesis of the Athenians has an indication, 
as in images,’ of the second fabrication; in which that) which is more 
partial presents itself to the view; and what remains consists of contrariety and 
motion, and that which is circumscribed in’ place. Since, however, the 
second is suspended from the first fabrication, and is in continuity with 
it, hence he says, “ that the affair will harmonize in cwery respect, and 
that it will not be foreign to the purpose to assert, that the citizens in the Re- 
public of Socrates are the very people who existed at that time.” 


“Socrates. But what other, O Critias, should we reccive in _ prefers 
ence to this? Por your discourse, through a certain affinity, is particularly 
adapted to the present sacrifice to the Goddess. And besides this, 
we should consider, as a thing of the greatest moment, ¢hat your rela- 
fion is not a mere fable, but a true history of transcendent magnitude. 
It is impossible, therefore, to say how and from whence, neglecting 
your narration, we should find another more convenient.” 


Socrates approves the narration of Critias, in the first place as adapted 
to the festival of the Athenians; for the [Atlantic] war is an image of mundane 


wars; and as a hymn accommodated to the sacrifice to Minerva. For if 


speech is of any advantage to men, it should be employed in hymns. And besides 
this, since the Goddess is the cause of both theory and action; through 


* For ws exeiswy ostwy in this place, it is necessary to read ws εἰκογων orrwr. 


166 PROCLUS ON THE {[poox ἣν 


sacrifice, indeed, we imitate her practical energy, but through the hymn her 
theoretic energy. But, in the second place, Socrates approves the narration 
as bearing witness to the possibility of his polity. For this, in his discourse 
about it, he thought worthy of demonstration. For it was sufficient for him 
that this scheme of a polity existed in the heavens, and in one man; since all 
things that have an external, have an internal subsistence, and that) which 
is truly law, begins from the internal life itself. If also he shows, that this 
polity once prevailed among the Athenians, he certainly demonstrates the 
possibility of it. This, therefore, has such-like causes as these, Again how- 
ever it may be assumed from these things, that the narration about the At- 
lantics is not a fiction, as some have supposed it to be; but a history 
indeed, yet having an affinity to the whole fabrication of the world. So 
that such things as Plato discusses about the magnitude of the Atlantic island, 
1uust not be rejected as fabulous and _ fictitious on account of those who en- 
close the earth in a very narrow space. 


“ Hence it is requisite that you should speak with good Fortune, 
but that I on account of my discourse yesterday, should now rest 
from speaking, and be attentive to what you have to say.” 


Plato does not, like the Stoics, assert, that the worthy man has no need of 
Fortune; but he is of opinion that our dianoetic energies, since they are com- 
plicated with corporeal energies, according to external progression, should be 
inspired by good Fortune, in order that they may proceed fortunately, and 
that their effect upon others may be friendly to divinity. And as Nemesis is the 
inspector of light words, thus also good Fortune directs the words both of 
those that receive and of him that utters them, to a good purpose, in order 
that the former may receive benevolently and sympathetically, but the latter 
may impart ina divinely inspired manner, that which is adapted to every one. 
Thus, therefore, in partial natures. But in wholes, good Fortune signities a 
divine allotment, according to which each thing 15 allotted an order adapted 
to it, from the one father, and the whole fabrication. Moreover, for So- 
crates to rest from speaking, and to be attentive to what may be said, has 
indeed an appropriate retribution. For the other persous of the dialogue did 
this, when he narrated his polity. But this shows from analogy, how all 
demiurgic causes being united to each other, have at the same time separate 


rasa 


ΒΟΟΚ 1. TIMAUS OF PLATO. 167 


productions. Jor to hear is indicative of receiving through each other. And 
for the others to rest, when one speaks, signifies the unmingled purity ac- 
cording to which each demiurgic cause produces and generates secondary natures 
from its own peculiarity. 


“ Crit. But now consider, Socrates, the manner of our disposing the 
mutual banquet of discussion. Tor it seems proper to us that ‘Timeus, 
who is the most astronomical of us all, and is eminently knowing in the 
nature of the universe, should speak the first; commencing his discourse 
from the generation of the world, and ending in the nature of men. But 
that I after him, receiving the men which he has mentally produced, but 
which have been excellently educated by you, and introducing them to 
you according to the narration and law of Solon, as to proper judges, 
should render them members of this city; as being in reality no other 
than those Athenians which were described as unknown to us, in the 
report of the sacred writings. And that in future we shall discourse 
concerning them, as about citizens and Athenians,” 


The intention of this arrangement is to make Timaus a summit, and at the same 
time a middle. Forhespeaks after Socrates and Critias, and prior to Critias and Her- 
mocrates. And thus,indeed, heis amiddle; but in another respect,he is a summit, 
according to science, and because he generates the men, whom Socrates indeed edu- 
cates, but Critias arms. This, however, is also a manifest symbol of total fabrication, 
which is at one and the same time a summit and a middle. For it is exempt 
from all mundane natures, and is equally present to all. The summits likewise, 
and the middle of the universe, belong to the Demiurgus, according to the doctrine 
of the Pythagoreans. For the tower of Jupiter is, as they say, situated there. 
But Critias, who spoke as the middle after Socrates, now again summarily speaks 
prior to Hermocrates. For the duadic pertains to the middle fabrication, and also 
the whole in conjunction with parts ; just as the whole [prior to parts] belongs to the 
first, but parts to the last fabrication, Wence Socrates summarily delivered his 
polity, and Hermocrates contributed to the parts of the history which was about 
to be narrated by Critias. And thus much concerning the whole arrangement. 

Some one, however, may doubt, what will be left for Ilermocrates to accomplish 
after Timeus has delivered the generation of the men, Socrates their education, 


108 PROCLUS ΟΝ THE [Boox 1. 


and Critias their actions. For to these things there is nothing successive. May 
it not be said that Hermocrates is the adjutor of Critias in his narration ; for the 
relation of the history was a mixture of deeds and words. And Critias himself 
promised to make a discussion of the actions, but calls on Hermocrates to assist 
him in the words. For the imitation of these is difficult, as was before observed. 
Hence in the Atlanticus, Critias having assembled the Gods, as consulting about 
the punishment of the Atanties, he says ‘ Jupiler thus addressed them.” And he 
thus terminates the dialuzue, as delivering to Hermocrates the imitation of the 
words. But there is no absurdity in his not discussing (in the Athanticus] the 
remainder of the deeds. For, in short, having assembled the Gods, for the purpose 
of chastising the insolence of the Atlanties, he has every thing consequent to this 
comprehended in the Gods being thus collected, viz. the preparation of the 
Athenians, their egress, and their victory. Timwus, therefore, generates the men, 
Socrates educates them, Critias leads them forth to actions, and Hermocrates to 
words ; the first of these, imitating the paternal cause; the second, the suppher of 
stable intelligence; the third, the supplier of motion and progression to secondary 
natures; and the fourth, imitating the cause which converts the last of things to 
their principles through the imitation of reasons (i. e. of productive powers]. Thus, 
therefore, these particulars may be symbolically understood, and, perhaps, in no 
very supertluous manner, 

Some one, also, may doubt why the Timzus had not an arrangeinent prior to 
the Republic, since in the former dialogue the generation of the world, and also 
of the human race, is delivered. For it is necessary, as Timwus says, that men 
should be generated; and also, that they should be educated, which Socrates 
effects in the Republic ; and that they should energize in ἃ manner worthy of 
their education, which in a certain respect the Atlanticus exhibits. And if, indeed, 
Plato beginning from the end proceeded to the ‘Timeus, which is first by nature, 
it will be asserting, what is usual to say, that for the sake of doctrine, things that 
are first to us, though posterior by nature, are first’ delivered ; but that now he 
appears to have arranged the middle as the first, and the first as the middle. 
And if, indeed, this arrangement had been adopted by those who are studious of 
ornament, it would have been less wonderful; but now Plato himselfappears to 
have acted in this manner, Προ, therefore, there is a recapitulation of the polity, 
as having been already summarily narrated in the shortest: manner, In answer 
tu this doubt it must be said, that if all hypotheses were assumed from the nature 
of things now in existence, or which were formerly, it would be necessary that the. 


Book 1} TIMEUS OF PLATO. 169 


doubt should be valid, and that the Timeus is not rightly ranked in the second 
place. If also, all the narrations were devised from hypothesis, it thus would be 
requisite that such things as are first according to nature, should be first assumed. 
Bat since the hypothesis of Socrates subsists in words alone, and surveying the 
universal, applies itself to the nurture and education of men, but the hypothesis 
consequent to this discusses beings and things in generation, these are very 
properly conjoined to each other; while the hypothesis of Socrates, as only 
subsisting in words, and being on this account accurate, has an arrangement prior 
to the rest. Perhaps, likewise, Plato wished to indicate this to us, that such things 
as divine (human) souls, and which are ascending to the intelligible, produce, these 
are some time or other effected on the earth, according to certain prosperous 
vicissitudes of circulations, As Critias therefore asserts this, bearing testimony 
to Socrates, we must say that those true ancestors of ours of which the priest 
spoke, perfectly accord with those citizens which Socrates mentally conceived, 
and our opinion is not to be rejected that they were those who existed at that 
time. Ifhowever the Republic is inferior to the Timzus, because it is conversant 
with that which is partial, and to discuss mortal affairs is to dwell on an image, ἢ 
yet the universal prevails init. For the same form of life exhibits indeed in the soul 
Justice, but ina city a polity, and in the world, fabrication, 

Farther still, the deliberate choice of virtue is free, but the energy which is di- 
rected to externals, requires the mundane order, and hence the Atlanticus is pos- 
terior to the Timaus. But the habit of the citizens shows that virtue is without a 
master. Plato also manifests through these things, (hat the soul when she is of 
herself [and does not depend on another] is superior to every physical hypostasis, and 
runs above Fate ; but when she verges to actions, is vanquished by physical laws, and 
is in subjection to Fate. In addition also to what has been said, it is requisite to 
know this, that from the order of human life delivered in the Republic, the con- 
nexion of these dialogues, may be obtained. For in that dialogue the men are 
first educated and instructed through disciplines. Afterwards, they ascend to 
the contemplation of [true] beings ; and in the third place, descend from thence 
to a providential attention to the city. Conformably to this congruity, the Re- 
public has an arrangement prior to the Timeus; and the Timaus to the Atlanti- 
cus. For the men being instructed by the Republic, and elevated according to 
theory by the Timaus, will, living happily, wisely’ perform such actions, as the 


' For exporws bere, 1 read ἐμφρονωε. 
Tim. Plat. Vou. I. - 


170 PROCLUS ON THE ioe. 


Atlanticus narrates. After this manner therefore, we dissolve the doubt. The 
philosopher Porphyry however, not directly for the sake of this doubt, but dis- 
cussing something else, affords us the following aid in its solution ; that those who 
wish' to apprehend the whole theory genuinely, ought first to be instructed in the 
form of it, in order that being similar to the object of intellection, they may be in 
a becoming manner co-adapted to the knowledge of the truth. This therefore, 
the order itself of the dialogues demonstrates. For the auditors of the Timaus 
ought first to have been benefited by the Republic, and having been adorned 
through it, to attend afterwards to the dogmas concerning the world, evincing 
themselves to be most similar through erudition to the excellent order of the uni- 
verse. And thus much in answer to this doubt. 

Each particular however of the text must be considered, ‘Timiwus therefore, 
is now said to be most astronomical, not as directing his attention to the rapidity 
of the celestial motions, nor as collecting the measures of the courses of the 
sun,* nor as being conversant with the works of Fate, but as astronomizing above 
the heavens, conformably to the coryphwus in the Phewtetus, and contemplating 
the invisible causes which are properly stars. TLenee Socrates does not exhibit 
the visible man, but the man that is purely essentialized ino reason; and he 
does this as imitating the whole demiurgus, in) whom the heavens and all 
the stars subsist, as the theologist says, intellectually, “Timieus begins however, 
from the generation of the world, and ends in man; because man is a mi- 
crocosm, possessing all things partially, which the universe does totally, as 
Socrates demonstrates in’ the Philebus. But there are certain persons educated 
by Socrates in the most excellent manner, who also educates the whole city, 
and these are the guardians and auxiliaries. Forin the universe, that) which 
transcendently participates of intellect is heaven, which also imitates intellect 
through its motion. The men however, are introduced by Critias, conformably 
to the law and conceptions of Solon, because Solon narrates, that the Athenians 
were once thus governed, and established laws how children ought to be intro- 


duced into the polity, and into the tribes, and how they ought τὸ be registered 5 


* For pevovras inthis place, it appears to me to be necessary to read ἐθέλων ταν, 

* Proclus here alludes to the following Chaldaan oracle: ‘ Direct not your attention to the immense 
measures of the earth; for the plant of truth is not in the earth. Nor measure the dimensions of the 
sun by means of collected rules; for it revolves by the eternal willof the father, and not for your sake. 
Dismiss the sounding course of the moon; for it perpetually runs through the exertions of necessity. 
The advancing procession of the [fixed] stars, was not generated for yoursahe,” Ac. See my collection 
of these Oracles, in No. XAVII, of the Classical Journal. 


ete AEN SRAM δος σον, TL ον 


BOOK 1.] TIM EUS OF PLATO. 171 


and likewise, by what kind of judges, they should be tried, in one place from the 
tribes, but in another, from other appropriate persons, As Critias therefore admits» 
that the-men educated by Socrates were Athenians, he follows the conceptions 
and the law of Solon, conformably to which certain persons are introduced into 
the polity. 


Soc. “ I seem to behold a perfect and splendid banquet of discussion 
set before me. It belongs therefore, now to you, O ‘Timaus, to begin the 
discourse; having first of all, as is fit, invoked the Gods according to 
law.” 


The perfection and the splendor of the narration indicate the supernatural pro- 
duction of things on account of their paradigms, and which takes place universally. 
And to these the words of Socrates refer. The banquet of discussion indicates 
the perfect plenitude of demiurgic forms ; but the calling on Timaus, the conversion 
of partial causes to the whole, and an evocation of the goods thence derived ; 
and the invocation of the Gods, the fabrication: supernally suspended from intel- 
ligibles. For the expression according to law, is not such as many of the Ttalic 
or Attic interpreters suppose it to be, butait has the same meaning as the words 
usually employed by the Pythagereans, “ [loner in the first place, the immortal 
Gods, as they are disposed by law.” For law manifests the divine order, accord- 
ing to which secondary are always suspended from prior causes, and are filled 
from them. But law thus beginning from intelligibles, extends τὸ the demiurgic 
cause, and from this proceeds, and is divided about the universe, At the same 
time, however, Socrates indicates through these things, that the Pythagoric doc- 
trine requires that physiology should commence from a divine cause, and that it 
should not be such as that which he reprobates in the Phado, which blinds: the 
eye of the soul, by assigning airs and wthers as causes, conformably to Anaxa- 
goras. Por itis necessary that true physiology should be suspended from theo- 
logy, in the same manner as nature is suspended from the Gods, and is divided 
according to the total orders of them; so that words may be imitators of the things 
of which they are significant. For mythologists also narrate that Vulean who 
presides over nature was in love with Minerva, who weaves the order of intellec- 
tual forms, and is the supplier of intelligence to all mundane essences. As far as 
to this therefore, the preface of the Timiwus receives its completion; of which 
Severus, indeed, did not think fit to give any interpretation; but Longinus does 
not say that the whole is supertluous, but only such particulars as are introduced 


7 ΞΖ 


172 PROCLUS ON THE TIM.EUS OF PLATO. [Book τ. 


about the Atlantics, and the narration of the Egyptian; so that he is accustomed 
to conjoin with the request of Socrates, the promise of Critias. I mean, he con- 
nects with the words, ‘ J now therefore stand prepared to receive the promised feast,” 
the words, “ But now consider, Socrates, the manner of our disposing the mutual ban- 
quet of discussion.” But Porphyry and Jamblichus show that this preface accords 
with the whole design of the dialogue, the one indeed more partially, but the 
other with more profound intuition ; so that we also shall here finish the book in 
conformity to Plato, having adopted their order. 


173 


BOOK, ἢ. 


Tut preface of the Timieus consists of two heads sa recapitulation of the polity 
of Socrates, and a concise narration of the war of the Athenians against the 
Atlantics, and the victory which they obtained over them. Each of these, how- 
ever, contributes in the greatest degree to the consummation of the whole theory of 
the world. For the form of the [Socratic] polity, considered by itself, is primarily 
adapted to the orderly distribution of the heavens. But the narration of the 
war and the victory, becomes a symbol to us of the mundane contrariety. And the 
former describes in images the first fabrication, but the latter the second. Or, if 
you are willing, the former describes the formal, but the latter the material cause. 
For all physiologists make principles to be contraries, and constitute the world 
from the harmonious conjunction of contraries. And harmony indeed, and 
order are derived trom form, which in the recapitulation is shown to proceed from 


the polity in common, and to extend in an orderly progression to every multitude. 


For it is one thing to deliver the polity whichis in the soul, another, that which is 
inmen, and another, that which is mundane. But the recapitulation of Socrates, 
describing the form itself of every polity separately, exhibits to us primarily the 
polity in the universe, to which also it entirely hastens to refer (the polities that 
rank as] parts, 

Farther still, if also you are willing to consider the aflair after another manner, 
the polity may be arranged as analogous to the heavens, but the war to genera- 
tion. For the polity extends as far as to the last of things; since all things are 
arranged conformably to the series which proceeds from the demiurgus as far as to 
mundane natures. Contrariety also pre-exists after a manner in the heavens; 


174 PROCLUS ON TUF. [BooK ιν. 


either according to the two-fold circulations of the celestial bodies, viz. to the 
right hand, and to the left; or according to the two-fold. circles of souls, the 
circle of sameness, and the circle of difference; or according to the genera of 
being, permanency ἡ and motion; or according to the divine peculiarities, the male 
and the female; or according to any other such-like division, “The polity there- 
fore, is more allied to the heavens, but the war to veneration, Lenee the former 
is Jovian, but the latter pertains to the allotment of Neptune, After however 
the theory of parts, it is necessary through images to he extended to the Know- 
ledge of the whole. And after the survey of images themselves, it 1s requisite to 
adhere to their paradigms, from small being initiated ino greater [objects of con- 
templation). Por the former have the relation of things preparatory to initiation, 
and of small mysteries, exciting the eye of the soul to the comprehension of the 
whole and the universe, and τὸ the contemplation of the one cause, and the one 
progression of all inundane natures, For every thing is from: the one, and the 
universe with having in different: parts of it, more partial presiding powers, 
proceeds vice versa to the one cause of its subsistence. 

Timawus however, prior to entering on the whole discussion, converts himself to 
the invocations of, and prayers to the Gods, imitating in this the maker of the 
universe, who prior to the whole fabrication of things, Is said) to have approached 
to the oracle of night, to have been there filled with divine intellectual concep- 
tions, to have received: the principles of fabrication, and there to dissolve, if it be 
lawful so to speak, all his doubts, To night also, who calls on the father, (Jupiter] 
to enzage in the fabrication of the universe, Jupiter is represented by the theola- 


gist as ΒΆΝ ΤΠ, 


Maia, supreme of all the powers divine, 
Immortal Night! how with unconquer'd timd 


Must | the source of the immortals fix ? 


And he receives this answer from her, 


All things receive inclos’d on ev'ry side, 
In wther’s wide ineffable embrace ; 


Then in the midst of ather place the heav'n, * 


* For σνστασιν here, itis necessary to read στασιν: 


* For ovpary here, it is necessary to read ουρανον. 


noon tJ TIMALUS OF PLATO. 175 


And he is instructed by her in all the consequent fabrication of the world. But 
again to Saturn, after the bonds, Jupiter al but praying says, 


Damon, most fam'd, our progeny direct. 


And in all that follows, he calls forth the benevolence of his father. For how 
could he otherwise fill all things with Gods and assimilate the sensible world to 
animal itself, (or the intelligible paradigm) than by extending himself to the invisible 


causes of wholes, from which being himself filled, 


Ile from his (sacred) heart may godlike works 


Again produce. 


It is necessary therefore, prior to all other tings, that we should know some- 
thing manifest concerning prayer, what its essence is, and what. its perfection, 
and whenee itis imparted to souls, For the philosopher Porphyry indeed, de- 
scribing those among the ancients that admitted prayer, and those that did not, 
leads us from one opinion to another, and says in short, that neither those who 
are diseased according to the first kind ofimpiety, derive any benetit from prayer, 
since they do not admit that there are Gods, nor those who labour under the 
second kind, and entirely subvert providence, granting indeed that there are 
Gods, but denying their providential energies. Nor are they benefited by it, 
who admit indeed the providence of the Gods, but assert that all things are 
produced by them from necessity. For there is no longer any advantage to be 
derived from prayer, if things of a contingent nature have not! any existence, 
But such as assert that the Gods providentially attend to all things, and that 
many things that are generated are contingent and may subsist otherwise, these 
very properly admit the necessity of prayers, and acknowledge that they correct 
our life. Porphyry also adds, that prayer especially pertains to worthy men, 
because it isa contact with divinity. But the similar loves to be conjoined to the 
similar: and the worthy man is most similar to the Gods. - Because likewise 
those who embrace virtue are in custody, and are inclosed in the body as in a 
prison, they ought to request the Gods that they may migrate from hence. 
Besides, since we are as children torn from our parents, it is fit we should pray 


* For add\ws γινέσθαι ovrwy here, it is necessary to read, adAws γιγεσθαι μὴ οντων. 


176 PROCLUS ON THE {Boox 13, 


that we may return to our true parents the Gods. Those also resemble such as 
are deprived of their fathers and mothers, who do not think it requisite to pray 
and be converted to the Gods, ΔἸ nations likewise, that have excelled) in 
wisdom, have diligently apphed themselves to prayer; among the Indians the 
Brachmans, among the Persians the Magi, and of the Greeks the taost theolo- 
gical, who instituted initiatory rites and mysteries, But) the Chaldeans venerate 
every other divinity, and likewise the virtue itself of the Gods, which they deno- 
minate a Goddess χ᾽ so far are they from despising sacred) worship, on account 
of the possession of virtue. And in addition to all this, as we are parts of the 
Universe itis fit that we should be in want of the universe. ΕῸΓ a conversion to 
the whole imparts salvation to every thing, Tf therefore you possess virtue, you 
should invoke that which antecedently comprehends all virtue, For that 
which is all-good, will also be the cause to you of appropriate good. Or τ you 
explore a certain corporeal good, there is a power in the world which compre- 
hends all body. It is necessary therefore that perfection should) from thence be 
derived to the parts. And this is the sum of whatis said by Porphyry on this 
subject. 

The divine Tamblichus however, does not think that a history of this kind 
pertains to whatis here proposed to be considered, For Placo is not now speaking 
about atheistical men, but about such as are wise, and able to converse with the 
Gods. Nor does he speak of such as are dubious about the works of piety 3 dué 
fo such as wish to be saved by those who are the saviours of wholes, he delivers the 
power of prayer, and tts aumirable and supernatural perfection which transcends all 
ca pectation. 

It is fit however, that transferring what he says to what is more usual and more 
known to the reader, we should render his meaning clear, and assign arguments 
concerning prayer which accord with the doctrme of Plato. From hence there- 
fore we must begin: All beings aie the progeny of the Gods, by whom they are 
produced without a medium, and in whom they are firmly established. For the 
progression of things which perpetually subsist, and cohere from permanent causes, 
is not alone perfected by a certain continuation, bat immediately subsists from 
the Gods, from whence all things are generated, however distant they may be 
from the divinities. And this is no tess true, even though asserted of matter itself. 

Fora divine nature is not absent from any thing, but is equally present to all 


' Yor θέων in this place, it is requisite to read Beov. 


BOOK 11. TIM.EUS OF PLATO. 177 


things. Hence though. you should assume the last of beings, in these also you 
will find divinity. Por the one is every where; and in consequence of its absolute 
dominion, every thing receives its nature and coherence from the Gods. — As all 
things however proceed, so likewise, they are not separated from the Gods, but 
radically abide in them, as the causes and sustainers of their existence. For where 
can they recede, since the Gods primarily comprehend all things in their embrace ? 
For whatever is placed as separate from the Gods has not any kind of sub- 
sistence. But all beings are contained by the Gods and reside in their natures, after 
the mannerofa circular comprehension. Hence, bya wonderful mode of subsistence, 
all things proceed, and yet are not, nor indeed can be separated from the Gods; 
because all oflsypring when torn from their parents, immediately recur to the 
immense vastness of non-entity. But in a certain respect they are established in 
them; and in short, proceed in themselves, but abide in the Gods. Since how- 
ever, haying proceeded, it is requisite that they should be converted and return, 
imitating the evolution into light, and conversion of the Gods to their cause, in 
order that these being arranged conformably to the perfective triad, may again 
be contained by the Gods and_ the first unities,—-hence they receive from them a 
certain secondary perfection, by which they may be able to convert themselves to . 
the goodness of the divinities, in order that being at first rooted in, they may 
again through conversion be established in them, forming a certain circle, which 
originates from and terminates inthe Gods. 

All things therefore, both abide in, and convert themselves to the Gods, receiv- 
ing this power from the divinities, together with two-fold impressions according 
to essence; the one, that they may abide there, but the other that, having 
proceeded, they may convert themselves [to their causes). And these things we 
may survey not only in souls, but also in inanimate natures. Lor what else 
ingenerates in these a sympathy with other powers, but the symbols which they 
are allotted by nature, some of which are allied to éhis, but others to that series 
of Gods? For nature being supernally suspended from the Gods, and distributed 
from their orders, inserts also in bodies impressions of their alliance to the 
divinities. In some indeed, inserting solar, but in others lunar impressions, and in 
others again, the symbol] of some other God. And these indeed, convert them- 
selves to the Gods; some, as to the Gods simply, but others as to particular 
Gods ; nature thus perfecting her progeny according to different peculiarities of 


* For παρ᾽ core here, read xapeore. 


Tim. Plat. ; Vou. ἢ Z 


178 PROCLUS ON THE [BooK IF 


the divinities. The Demiurgus of the universe therefore, by a much greater 
priority, impressed these symbols in souls, by which they might be able to abide 
in themselves, and again convert themselves to the sources of their being. And 
through the symbol of unity indeed he conferred on them stability ; but through 
intellect, he imparted to them the power of conversion, 

But to this conversion prayer is of the greatest utility. For it attracts to itself 
the bencticence of the Gods, through those incflable symbols which the father of 
souls has disseminated in them. ΠῚ likewise unites those who pray with those to 
whom prayer is addressed ; conjoins the intellect of the Gods with the words of 
those who pray ; excites the will of those who perfectly comprehend good to the 
abundant communication of its is the fabricator of divine persuasion; and esta- 
blishes in the Gods all that we possess. 

Toa perfect and trae prayer however, there is required in the first place, a 
knowledee of all the divine orders to which he who prays approaches. For no 
one will accede τὸ the Gods ina proper manner, unless he has a knowledge of 
their peculiarities. Hence also the oracle admonishes, that a fire-heated conception 
has the prst order in sacred worship. But in the second place, there is required a 
conformation of our life with that which is divine ; and this accompanied with all 
purity, chastity, discipline, and order, through which our concerns being intro- 
duced to the Gods, we shall attract their beneficence, and our souls will become 
subject to them. (In the third place, contact is necessary, according to which we 
touch the divine essence with the sumimitof our soul, and verge to a union with 
it.) Bat there is vet farther required, an approximating adhesion Σ for thus the 
oracle calls it, whenit says, he mortal approvimating to fire τὶ il possess alight from 
the Gods. For this imparts to us a greater communion with, and a more muanti- 
fest. participation of the light of the Gods. In the last place, union succeeds 
establishing the one of the soul in the one of the Gods, and causing our energy to 
hecome one with divine energy ; according to which we are no longer ourselves, 
but are absorbed as it were ia the Gods, abiding in’ divine ieht, and cireukarly 
comprehended by it. And this is the best end of true prayer, in order that the 
conversion of the soul may be"conjoined with its permanency, and that every thing 
which proceeds from dhe one of the Gods, may aga.n be established in ¢he one, and 
the light which is inus may be comprehended in the light of the Gods. 

Prayer therefore, is no small part of the whole ascent of souls. / Nor is he who 
possesses virtue superior to the want of the ood which proceeds from prayer 5 
but on the contrary the ascent of the soul is effected through it, and together with 
this, piety to the Gods, which is the summit of virtue, ΔῸΣ δὲ short, ought any 


BOOK 11. TIMAEUS OF PLATO. 179 


other to pray than he who is transcendently good, as the Athenian guest {in Plato} 
says. For to such aone, converse with the Gods becomes most efficacious lo the attain- 
ment ofa happy life. But the contrary is naturally adapted to befal the vicious. 
For it isnot lawful for the pure to be touched by the impure. Hence, it is neces- 
sary that he who generously enters on the exercise of prayer, should render the 
Gods propitions to him, and should excite in himself conceptions full of intellec- 
tual light. For the faver and benignity of more exalted beings, is the most eflec- 
tual incentive to their communication with ournatures, And it is requisite to 
continue without mtermission in the worship of divinity. For [according to the 
oracle} the rapid ' Gods perfect the mortal constantly employed ino prayer. It 
is also necessary to. observe a stable order in the performance of divine works ; 


to exert those virtues which purify and elevate the soul from generation, together, 7.0)" 


with faith, truth, and love ; to preserve this triad and hope of good, this immutable : 
reception of divine light, and segregation from every other pursuit, that thus be- 
coming alone, we may associate with solitary deity, and not * endeavour to conjoin 
ourselves with multitude to (he one. For he who attempts this, efleets the very 
contrary, and separates himself from the Gods. For as it is not lawful in con- 
junction with non-entity to associate with being ; so neither is it possible with multi- 
tude to be conjoined with theone. Such therefore are the particulars which ought 
lirst to be known concerning prayer; viz. that the essence of it congregates and 
binds souls to the Gods, or rather, that it unites all secondary to primary natures. - 
For as the great Theodorus says, all things pray except the first. 

The perfection however of prayer, beginning from more common ἡ goods, ends 
in divine union, and gradually accustoms the soul to divine light. But its eflica- 
cious energy both replenishes us with good, and) causes our concerns to be com- 
mon with those of the Gods. With respect to the causes of prayer too, we may 
infer, that so faras they are efectice, they are the efficacious powers of the Gods, 
converting and calling upwards the soul to the Gods themselves, But that so far 
as they are final or pertective, they are the immaculate goods of the soul, which 
they derive as the fruits of being established in the Gods. That so far also as 
they are paradigmatical, they are the primordial causes of beings, which proceed 
from the good, and are united to it, according to one ineffable union. πὶ that so 
far as they are formal, they assimilate souls to the Gods, and ‘give perfection to 
the whole of their life. And that so far as they are material, they are the imprese 


Tie. The intelligible Gods. 
* Forcar pera πληθους here, it is necessary to read καὶ μὴ μέτα πληθουν. 
* For κοιλογερων in this place, itis requisite to read κοεγοτέμων. 


μὰ 


150 PROCLUS ΟΝ ‘THE [MOOK Ut 


sions or symbols inserted by the Demiurgus in the essences of souls, in order that 
they may be excited to a reminiscence of the Gods who produced them, and 
whatever else exists. 

Moreover, we may likewise define the modes of prayer which are va- 
rious, according to the genera and species of the Gods. Por prayer is cither 
demiurgic, or cathartic, or vivitie, And the demiurgic is suchas that which 
is offered for the sake of showers and winds. For the demturgi are the 
causes of the generation of these. And the prayers of the Athenians for 
winds procuring serenity of weather are addressed to these Gods. But the 
cathartic prayer is that which is offered forthe purpose of averting diseases 
originating from) pestilence, and other contagious distempers ; such as we 
have written ino our temples. And the vieyie prayer is that with whieh we 
worship the Gods, who are the causes of vivifieation, on vecount of the 
origin and maturity of fruits, Henee prayers are of a perfective nature, 
because they clevate us to these orders of the Gods. And he who considers 
such prayers in a different manner, fails ino properly apprehending: the nature 
and eflicacy of prayer. Bat again, with reference to the things for which we 
pray; those prayers, which regard the salvation of the soul, obtain the first 
place: those whieh pertain to the rood temperament of the body, the second 5 
and those rank in the third) place, which are offered for the sake of ex- 
ternal concerns. And lastly, with respect to the division: of the times in 
which we offer up prayers, it is either according to the seasons of the year, 
or the centers of the solar revolution; or we establish niultiforim prayers ac- 
cording to other such-like conceptions. 


Tra. “ But, O Socrates, all such as participate but in the least 
degree of temperance, Oi. e. wisdom] in the impulse to every un- 
dertaking, whether small or great, always invoke divinity.” 


Do you see what kind ofan hypothesis Plato refers to the Timwus; what kind of 
an auditor of it he introduces, viz. Socrates ;and what a beginning of the discus- 
sion he has described? For the hy pothesis indeed, refers to the whole fabrication of 
things ; but the auditor is prepared to be led to it contormably to the one intellect 
‘and onetheory of wholes. Hence also heexcites ‘Pimiwus to prayer, But the bezin- 
ning of the discussion, beingimpelled from the invocation of the Gods, thus imitates 
the progressionofbeings, which first abiding in the Gods, arethus allotted a generation 
fromthem. Since however, it is said, that “alliho in the least degree participate of 


ROOK 11. TIMAUS OF PLATO. 181 


temperance always invoke divinity in the impulse to every undertaking, whether 
if be small or great, let us see from what kind of conception they make this 
invocation of the Gods in every thing in which they engage. For it is not pro- 
bable that these who are temperate will not make real bemg the scope to 
which they tend. And those who establish a pure intellect as the leader of their 
theory; who deposit the beautiful and the good in the prerogatives of the soul, 
and not in human afiairs, nor in external fortunes; and who perceive ἡ the power 
of providence extending through all beings, and = harmonizing all things to 
the universe, so that both the whole and the parts may subsist most) beautifully, 
and that nothing may be destitute of the providence which proceeds from 
deity to all things ; these will genuinely apprehend the science concerning the 
Gods. But again, perceiving this to be the case, they will very properiy in each 
action, aud according to each energy, call on divinity as the co-adjutor of their im- 
pulse, introducing their productions to the universe in conjunction with wholes, 
and establishing themselves in the goodness of the Gods. For things which appear 
to be small, enjoy the providence of the Gods, and are great so far as they are sus- 
pended from them ; just again, as things which are great in their own nature, when 
they separate themselves from divinity, areseento be perfectly small, and of no worth. 

These things therefore, temperance imparts to souls, not being a certain human 
habit, nor approaching to what is called continence, but a divinely inspired 
energy of the soul, converting herself to herself and to divinity, perceiving the 
causes of all things in the Gods, and from thence surveying both other things, 
and such as proceed [into a visible subsistence], through which as auniliaries, * 
we also may be able to reenr to the Gods, by means of the gifts which they insert 
inus, The soul also, when thus converted to herself, finds symbols of the 
Gods in each even of the smallest things, and through these renders every 
thing familiar and allied to the Gods. Since however, the Gods produced the | 
whole of our essence and gave us a selfmotive nature in order to the choice | 
of good, their producing power is particularly manifested in our external ener- | 
cies; though when we consult, we require their providential attention ; (which 
the Athemans manifest by honoring Jupiter the Counsellor) and when we 
choose, we are in want of their assistance; in’ order that by consulting, we may 
discover what is advantageous; and that in choosing, we may not through 
passion verge to that which is worse; butrather, that both when acting, and when 


' For καθαρ τε here, read καθόρωσι. 
* For agoopew tv this place, it is necessary to read agoppwr. 


189 PROCLUS ON THE ~ [ROOK 4. 


impelled, we may perceive that the sclfmotive nature possesses the smallest 
power, and that the whole of it is suspended from the providence of the Gods. 
Hence Timieus also says, that those who are temperate always invoke the Gods, 
in the nnpulse to every undertaking. Por in our elections indeed, we are more 
able to separate providence from that which is in ear power, Hut Weare ted 
pable of doing this in our imprilses | heeatise in these we have tess of the self 
motive enerey. Por that which is in our power iy not se extended us the pro- 
vidence of the Gods; but as we have frequently said, superior energize prior to 
secondary matures, and together with and posterior to them, and on all sides 
comprehend the energies of subordinate beimes. But, says the Epicurean Eur- 
imachus, how can we avoid proceeding to infinity, * if in the impulse to every 
small thing, we require prayer: for though we should) pray, we shall be in 
want of another prayer, and we shall no where stop? And) Porphyry dissolves 
the doubt as follows: that it) is mot said it is necessary to pray on account: of 
every thing, but in the impulse to every thing, We are impelled: therefore: to 
things, but we are notimpelled to impulses, so that there is not a progression to 
infinity. Or does not the doubt still remain? Por we are impelled to prayer, so 
that in this we shall again require prayer, and an impulse to this again to imfinity, 
Hence it is better to say, that he who prays respecting any thing, prior to this, 
acknowledges to the Gods, that he is allotted a power from them of conversion 
to them, and that to other things indeed good is imparted through prayer, but to 
prayer through itself, Tt does not therefore require another prayer, since it com- 


prehends good in itself, and procures communion with a divine mature, 


“Tt is necessary therefore, that we should do this, who are about to 
speak in a certain respect: concerning the universe, whether it was gene- 
rated, or is without generation, unless we are perfectly unwise.” 


Timzus evinces how very admirable the hypothesis is, but elegantly preserves 
himself in the order of a pradent man, pursuing the medium between irony and 
arrozance. For having before said, that those who in the smallest degree partici 
pate of temperance, invoke divinity in the impulse to every great or small under- 

: Instead of διακριναι yup επι μεν Των aipediws’, THY προνοιαν aro Tov ey ἡμιν αδυγάτουμεν, επι δε Των 
ὅρμων, μαλλὸν δυνάμεθα in this place, it is necessary to read, ccaxporae yap ἐπὶ μὲν των ἀμεέσιων, τὴν 
προνοιαν aro tov ey’ ἡμιν μαλλον δυνάμεθα, ἐπι δε των ὁρμων, αδυνατουμεν. 


* For axopuy here, read ἀπειρον. 


wooK 11. TIM.EUS OF PLATO. 183 


taking, he very much exalts his proposed subject of discussion, by opposing a 
discourse about the wnaiverse to a small thing. But he cautiously says, not that 
he has himself arrived αὐ the summit of temperance (i. ον of wisdom]; for this is 
the contrary, to the participation of temperance in the smallest decree; but that 
he is net perfectly unwise. And this he says from the hypothesis, in order that 
he may have to show, that the power and science which he possesses, are from 
the work itself, but not from his own discussions. His theory therefore, will be 
concerning the universe, so far as it is: produced by the Gods. For the world 
may be multifariously surveyed ; etiher according to its corporeal-formed nature, 
orso far as it is full of partial and total souls," or so far as it participates of 
intellect. “Fimiwus however, considers the nature of the universe, not according 
to these modes only, but particularly according to its progression from: the Demi- 
urgus ; where also physiology appears to be acertain’ theology ; because things 
Which have a natural subsistence, have ina certain respeet a divine hyparxis, so 
far as they are generated from the Gods. And thus this must be determined, 

It is usual however to doubt, why Plato here adds ina certain respect: for he 
says, “© Those who are about to speak ina certam respect concerning the universe.” And 
the more superficial indeed of the interpreters say, that the universe is δὲ a certain 
respect unbegotten, and in a certain respect generated. TTence the discussion 
of it is very properly in a certain respect, as of that which is unbegotten, and 
in a certain respect as of that which is generated. Though Plato does not co- 
arrange ἡ τὸ πὴ ina certain respect, with the words unbegotten and gencrated, but with 
the words about to speak. But the divine Tamblichus says that the discussion is ina 
certain respect about the universe, and ina certain respect not; for matter, as being 
indefinite in the world, may be variously considered. To this interpretation 
however, it mat be said, that ry, is co-arranged with something else, and not with 
the universe. Will it not therefore, be better to say with our preceptor, that words 
are multifariousty enunciated, For the demiurgic words proceeding from intellect 
are of one kind, such as the Demiurgus utters to the junior. Gods: for Plato says, 
“ that the soul speaks, being moved to itself.” Those words which are surveyed in 
science, are of another kind, And those are of another kind which are allotted 
the third hypostasis from intellect, and which proceed externally for the sake of 
discipline and communication with others. Hence Timaus knowing that those 


' Instead of καθ᾿ οσον πληρες ἐστι ψνχίκὼν re καὶ ολιζων in this place, itis necessary to read, caf evo 


πληρεν ἐστι ψυχων μερικων re καὶ ολικων, : 
> For καὶ τε γε ο [lAarwy ev τῳ ἀγένει here, it is requisite to read και τοι γε o Πλατων μη ev, «. 2d. 


184 PROCLUS ON THE [BOOK τι. 


are demiurgic words which the Demiurgus employs, but that those are scientific 
which he is now about to generate, but which he pre-assumes in himself, and that 
he makes use of external words for the sake of Socrates alone, on this account he 
says that he shall employ words in a certain respect about the universe. For it is 
one thing to use them intellectually, another scientifically, and another, for the sake 
of discipline; and xy indicates these differences of words, 

Again therefore, with respect to the words, “whether it was generated, or is with- 
out generation,” those interpreters read the former with an aspirate, but) the latter 


with a soft breathing, who say that) Plato speaks about the universe, so far as it 


mR? 
Was generated from a cause, or is unbegotten, inorder that survecing it as gene- 
rated, we may perceive the nature which it contains. And the Platonic Albinus 
thinks, that according to: Plato the world being perpetual, δ has a beginning of 
generation, by which also it is more redundant than being; sinee this indeed 
always is, but the world in addition to existing always, has a beginning of gene- 
ration, in order that it may exist always, and be generated. Not that it is 
generated after such a manner as to be so according to time; for im this case it 
would not always exist; butin short, it has the relation of generation, on account 
of its composition from things many and dissimilar, And it is necessary to refer 
its hypostasis to another cause more ancient than itself, through which always 
existing primarily, the world is ia certain respect, and always is, and is not only 
generated, but is also unbegotten. [This therefore is asserted by Albinus], 
thenueh Plato no where in what follows says, that the universe is ina certain 
respect generated, and ina certain respect unbegotten. Others again, read both 
the parts with an aspirate, in order that Timawus may say, de rs about to speak con- 
cerning the universe so far as itis generated, and so far asit is unbegotten serving in 
the same way as those prior to them; unless indeed they assert that the universe 
was generated according to forin, but unbegotten according to Is nurse (matter). 
For thus also Timiwus says, hat its nurse is unbegotten, but that the world was 
generated, as receiving form from divinity. But Porphyry and Tamblichus read 
both the parts with a soft breathing, in order that what is said may be whether the 
universe was generated or is unikcgotten. For this is to be considered, prior to all 
other things; since it contributes in the highest degree to the consummation of 
the whole of physiology, rightly to admit that the world was generated or is un- 
begotten, Por from this hypothesis we shall be able to see what the nature is of 


* For ayeryroy here, Lead αἰδιον. 


BOOK 11.) TIM-£EUS OF PLATO. 185 


its essence and powers, as will be manifest to us shortly after, The discussion | 
therefore, concerning the universe, will be for the sake of discipline, and will pro- ὦ 
ceed from this principle, whether the world was generated, or is without genera- 
tion; and from this, other things must be woven together in a consequent order. 


“ΤῸ is necessary, therefore, that invoking all the Gods and Goddesses, 
we should pray that what we assert may especially be agreeable to their 
divinities, and that in the ensuing discourse we may be consistent with 
ourselves.” 


The division of male and female comprchends in itself all the plenitudes of the 
divine orders. For the cause of stable power and sameness, the supplier of being. 
and that which ts the first principle of conversion to all things, are comprehended 
in the male. But that which emits from itself all-various progressions and sepa- 
rations, measures of life and prolific powers, is contained in the female. Hence, 
Timirus, elevating himself to all the Gods, very properly comprehends the whole 
orders of them, in a division into these genera. Such a division, likewise, 1s most 
adapted to the proposed theory. For this universe is full of these twofold divine 
genera. For heaven has to earth (that we may assume the extremes) the order of 
the male to the female; becanse the motion of heaven imparts productive princi- 
ples and powers to every thing [sublunary]; and earth receiving the effluxions 
thence proceeding, is parturient with and generates all-various animals and plants. 
Of the Gods also in the heavens, some are distinguished according to the male, 
but others according to the female. And of those powers that govern generation 
in an unbegotten manner, some are of the former, but others of the latter co-or- 
dination. In short, the demiurgic choir is abundant in the universe, and there 
are many rivers of life, some of which exhibit the form of the male, but others of 
the female characteristic. And what occasion is there to say much on this sub- 
ject? For from the liberated unities," both masculine and feminine, various 
orders proceed into the universe. Hence, he who is entering on the discussion 
of the universe, very properly invokes the Gods and Goddesses, from both which 
the universe receives its completion, and beseeches them that what he asserts may 
be consistent, and particularly that it may be agreeable to their divinities. For 
this is the sublimest end of theory, to run upward to a divine intellect ; and as all 


* For efadwy here, it is necessary to read πα 


᾿ς ‘Tim. Plat. Vou. 1. 2A 


136 PROCLUsS ON THE [Βοοκ 11. 


things are unifurmly comprehended in it, to arrange the discussion of things agree- 
ably to this causal comprehension. Βαϊ that whichis the second end, and is con- 
sequent to this is, for the whole theory to receive its completion conformably to 
human intellect and the light of science. For the whole, the perfect, and the 
uniform, pre-exist ina divine ‘ntelleet; but that which is partial and falls short 
of divine simplicity, subsists about a mortal intellect. 

Why however, does Timwus say, that itis necessary to pray, and magnifi- 
cently proclaim that the Gods and Goddesses should be invoked, yet does not 
pray, though an opportunity for so doing presents itself, but immediately converts 
himself to the proposed discussion? We reply, itis because some things have 
theirend comprehended inthe very will itself; bat others, distuibute! another 
enerzy after the will, and through action accomplish that which was the object 
ofthe will. And a life indecd, conformable to philosophy, depends on our wall, 
and a deficiency init, is contrary to the will [But the consequences resulting 
from a life conversant with external actions, are not dependent ou our will;] for 
the end of thems not placed in us. We may tustly, therefore, rank prayer among 
the number of things which have all their perfection in the will Dor the wish to 
pray, isa desire of conversion to the Gods. And Us desire itself conducts: the 
desiring soul, and conjoins it to divinity, which as the first: work of prayer." 
Hence it is not proper first to wish, and afterwards to pray, but he that wishes to 
pray, will at the same time have prayer as the measure of his wish, one person 
indeed in a greater, but another ina less degree. Parther still, this also is: the 
work of a true prayer, for those things for which we pray to be common to the 
Gods, both according to powers and energies, and for us to eflect them im con- 


junction with the Gods.—-Thus if some one should pray to the powers that ampu- 


tate matter, and obliterate the stains arising from generation, but should himself 


particularly endeavour to effect this, through the cathartic virtues; such a one in 
conjunction with the Gods, would entirely accomplish a dissolution of his mate- 
rial bonds. ‘This therefore Timaus here effects. For those things which he prays 
to the Gods to accomplish, he himsclf completes, disposing the whole discourse 
according to human intellect, but so as to be in conformity to the intellect of the 


Gods. 


And such is my prayer to the Gods with reference to mysclf; but as 


' Por axovecec in this place, we must read ἀπονέμει, 


> For ψνχὴν bere, itis obviously necessary to τὰ ad euyyp. 


BUOK 11.} TIM. EUS OF PLATO. 187 


to what respects you, it is requisite to pray that you may easily learn, 
and that I may be able to exhibit what I scientifically conceive, in the 
clearest manner about the proposed subjects of discussion. [According to 
my opinion therefore, the following division must first be made. ]""’ 


The exhortation of the auditors, is a thing consequent to the prayers* {of 
Timrus]. For it is necessary that the replenishing source being suspended from 
its proper causes, should previously excite its recipients, and convert them to 
itself, prior’ to the plenitude which it confers; in order that becoming more 
adapted, they may happily receive the intellectual conceptions which it imparts. 
For thus the participation will become more perfect to them,’ and the gift will be 
rendered more easy to the giver. Moreover, this very circumstance of facility, 
is adapted to those that imitate the whole fabrication ; from which abiding and 
rejoicing in itself, all things proceed to the effects which it excites. Farther still, 
to produce one series, through the contact of secondary with prior natures, adum- 
brates the demiurgic series, which proceeds as far as to the last of things. For 
if the anditors receive what is said conformably to the intellect of Timaus, but 
Timeus disposes the whole discussion conformably to the intellect of the Gods, 
it will happen that the whole conference will in reality be referred to one intellect, 
and one intellectual conception. Besides this also, the self-motive nature of souls 
is sufficiently indicated, that being moved by the Gods, they also move themselves, 
and produce from themselves sciences. For the words, “ what [screntifical'y con- 
ceive,” exhibit the energy which is impelled from a life whose power is free. 

According to my opinion therefore, these things are first to be considered ; 
that Timeus being a Pythagorean, and preserving the form of Pythagorie dis- 
cussions, is immediately exhibited to us as such, from the very beginning. 
For Socrates does not enunciatively declare his opinions to -others, but having 
dialectically purified their conceptions, unfolds trath into light; who also said 
to them, that he knew nothing except to make an assertion for give a reason] 
aud receive one. But Timaus, as also addressing his discourse to men, says 
that he shall enunciate his own dogmas, not at all busying himself with foreign opi- 


* The original of the words within the brackets belongs to the text, but is not to be found in the 
commentaries of Proclus, though as the reader may see, he comments on these words. 

* For yvyxars here also, it is necessary to read evyass. 

2. Instead of xpos τῆς πληρώτεωε in this place, we must read πρὸ rns πληρωσεωε. 

4 For ro yap avrow, read rows yap avruss. 


188 PROCLUS ON THE τς [poox πὶ 


nions, but pursuing one path of science. Moreover, the word ἐδοξα,' i.e. Lam 
of opinion, is assumed here very aptly, and appropriately to what has been before 
suid. For of the whole rational soul, one part ts intellect, another ts dianoia, and a third 
is opinion. And the first of these indeed, ts conjoined to the Gods, the second produces the 
sciences, and the third imparts them toothers. This man therefore, knowing these 
things, through prayer adapts his own intellect to the intellect of the Gods. For 
this is manifested by the words, “ that what we assert may especially be agreeable to 
their divinities, and that in the ensuing discourse we may be consistent with ourselves.” 
But through exhortations, he excites the dianoetic part of the souls of his auditors, 
For the words, what I scientifically concerve, have an indication of this kind. The 
doxastic part therefore remains, which receiving a scientific division from dianoia, 
delivers the streams of it to others. This however is not ambiguous, nur divided 
about sensibles, nor does the formal distinction of it consist in hypolepsis * alone ; 
but itis filled from intellect and dianoia, surveys the demiurgic reason, and 
distinguishes the nature of things. These particulars also, are sufliciently assimi- 
lated to the paradigm?’ of the speaker. For there, a royal intellect precedes, 
according to which the paradigm is united to intelligibles; a dianota, containing 
in itself the plenitudes of forms ; and the first and uniform cause of opimon. 
Hence, the paradigm contains intelligibles in intellect, but mtroduces sense to the worlds, 
as the Oracle says; or as Plato, “ such ideas therefore, as intellect perceived to be 
inherent in animal itself, so many he diancetically saw this universe ought to possess.” 
Moreover, the distinction between beings and things generated, Is consentaneous 
to what has been before said. For after the Gods and Goddesses, and the 
ineffable peculiarity which is in them, the separation of thesetwo genera, 1. δὲ of being 
and generation, takes place. Por being is allied to the more excellent order of divine 
natures, Which is always established in invariable sameness, and is intelligible. 
But veneration is alhed to the inferior order, from which, infinite progression, and 
all-various mutation, derive their subsistence. What then is this division, and after 
what manner was it produced? Was it nade as if it were the section of a certain 
whole inty parts, or as genus is divided into species, or as the division of one 
word into many significations, or as that of essence Into accidents, Or vice versa, 


'-This word is not to be found in any edition of the ‘Timus of Plato; but from this comment of 
Proclus, it appears that it originally belonged to it. 

> viz. Inu the apprehension of each of the terms of which a syllogism Consists. 

+ i. εἰ To Jupiter the Demiurgus of the world. 


BOOK 11. ἘΙΜΞΟΒΟΟΣ PLATO. 189 


that of accident into essences; for these are the species of division which some 
persons are accustomed to applaud. It is ridiculous therefore, to divide being 
and generation, cither as accident into essences, or as essence into accidents. 
For accident by no means pertains to perpetual being. Nor again must they be 
divided as a word into its significations. For what word is there which Plato 
assuming as common, divides into perpetual being, and that which is generated ; 
unless some one should say that τι, 1. e. α certain thing, is thus divided by him? This 
division however, is not Platonic, but is derived from the Stoic custom. Is the 
division therefore, as that of a whole into parts?) But what is that whole which 
consists of perpetual being, and that which is generated? Or how can paradigm 
and image give completion to one composition! How likewise can perpetual 
being be a part of a certain thing, since it is impartible, united, and simple? For 
the impartible is not a part of any thing which does not consist of all impartibles. 
But that which is generated is not impartible. lence there is not a common 
genus of perpetual being, and that which is generated. For perpetual being 
precedes according to cause that whichis generated ; and the former is when the 
latter is not. But perpetual being not existing, which it is not lawful to suppose, 
ceneration also would vanish. How likewise, is there one genus of the first, and 
the last of things? For the division of genera into species, takes place in the 
middle psychical reasons {i. e. productive powers}. But things prior to soul, subsist 
in more excellent genera; and things posterior to soul, have their essence in 
co-ordinate natures. How therefore, can being itself and that which is generated, 
be arranged under one genus? What also will this genus be? For it is not being, 
lest that which is generated, and which never [truly] is, should be arranged in 
being. Nor will being itself be the oxe. Because every genus is divided by its 
proper diflerences, and antecedently assumes the differences, either in capacity, or 
in energy. But it is not lawful that she ove should have differences either in capa- 
city, lest it should be more imperfect than secondary natures 3 or in energy, 
lest it should have multitude, But as it is in short demonstrated to be superior 
both to power and energy, it cannot in any way whatever have diflerences ; so 
that neither will there in short, be a division of the one. 

What then shall we say?) Must it not be this, that Plato does not now make 
any division whatever, but that he proposes to detine separately what cach of 
these two, perpetual being, and that which is generated, is? For it appears to me 
that the word é:aszereov has the same signification with διακρινητεον. For since he 
discourses about the world, the Demiurgus, and the paradigm of the world, he 


190 PROCLUS ON THE (BOOK 11, 


wishes separately to define perpetual being, and separately that which is generated, 
in order that through the given definitions we may know where the world, where 
the Demiurgus, and where the paradigm are to be arranged 3 and that we may 
not confound the orders of things, but may separate them from each other, so far 
as they are severally adapted to be separated. He likewise docs the very same 
thing in the Philebus. For inquiring concerning intellect, pleasure and the mixed 
life, which is the best of these, he assumes the genera of them, viz, bound, infinity, 
and that which is mingled from bound and the infinite. For thus the order of 
each will become apparent, and he will manifest the peculiarity of them trom their 
genera, There however, hound and infinity beginning from the Gods, proceed 
throuzh all beings of whatever Kind they may be. Mor these also were in intelligibles 
according to the stable and generative cause of intelligibles. They were lkewise 
in the intellectual order according to the paternal and material principle of the 
intellectual Gods. And they were in the supermundane order, according to the 
demiurgic monad and vivifie duad, and in the last place, according to effective 
and prolific powers, Here however, being and that which is generated, do not 
bevin from the Gods; for the unities of the Gods are superior to being, and prior 
tu these the one itself is exempt from all beings, because the first God is one,” but 
the other Gods are wniticy. Nor are being and that which is generated) things 
which are participated by the Gods, in the same manner as the unities which are 
posterior to the Gods, are said tobe and are participated by being. Nor do they 
extend as faras to the last ofthings, For neither is it possible to say that matter 
is perpetual being, since we are accustomed to call it non-being ; nor that which 
is generated, which is not able even to sufler being, lest perishing by so doing, it 
should entirely vanish. This therefore, will again be asserted by us. It is how- 
ever, [evident]* that the division is not of one certain thing, and that the proposed 
theory has necessarily, prior to other things, the definition of these two-fold genera, 
in order that the discussion proceeding as if from geometrical hypotheses to the 
investigation of things consequent, may Giscover the nature of the universe, and 
the paternal and paradigmatic Catse ofit. For if the universe was generated, it 
was generated by a cause. ‘There is therefore a denuargic cause of the universe, 
[fthere isa Demiurgus, there is also a paradigm of the world, with reference to 


which he who constituted the universe fabricated. And thus in a consequent 


’ For ov here, itis obviously necessary to read er, 


* φανερὸν is omitted in the original. 


BOOK 11. TIMAUS OF PLATO. 191 


order the discussion about these things is introduced, and the physical theory 
beautifully terminates for us in theology. 


* What that is which is always being, but is without generation, and 
what that is which is generated indeed, [or consists in becoming to be] 


but is never [real] being.” 


According to some, all beings whatever, whether they subsist paradigmatically 
or iconically, are comprehended in this distinction ; but not all beings according 
to others, And the interpreters contradict each other respecting this, not a little. 
We however, cannot know which of these assertions it is fit to adopt, unless we 
examine each of them by itself, Let us then consider from the beginning, what 
power each of the words fof Plato] possesses in itself. 

In the first place, therefore, τὸ τι, or the what is definitive. For we are accus- 
tomed to give rs an antecedent arrangement in definitions. But it is not a genus, 
as the Platonic Severus thought it was, who says that ro τί is the genus of being 
and that which is generated; and that the all is signified by it. For thus that 
which is generated, and likewise perpetual being, will be all. It was also doubted 
by some that preceded us, why Plato did not demonstrate ἐλ αν there is such a 
thing as perpetual being, prior to the inquiry what it is. For whence is the 
subsistence of perpetual being evident? And it is the law in demonstrative dis- 
cussions, to consider if a thing is previous to the investigation, what itis. In 
answer to this doubt it may be said, that perhaps Timeus did not think this was 
requisite to his purpose; as the day before, it was shown by Socrates in what he 
said about the soul, that the soul is unbegotten and incorruptible, and that it 
philosephises through its alliance to real beings, with which it comes into contact. 

And likewise, as it was shown by him, that what is perfectly being, and tmily 
the object of science, is one thing; that what is partly being, and partly non- 
being, is another, and on this account is of a doxastic nature; and that what in 
no respect is being, and is entirely unknown, is another. This was also granted 
to Timwus by Socrates, when he divides a line into four parts, the intelligible, the 
dianoetic, the sensible, and the conjectural; where likewise speaking about the 
good he says, that it reigns in the intelligible place, in the same manner as the sun 
in the visible region." And farther still, the introduction of prayer previous to the 
discussion, is a demonstration of the existence of being which always is. For if 


* See the latter end of the 6th book of the Republic, where all this is asserted, 


192 PROCLUS ON THE [s0ox It. 


“ 


there are Gods, it is necessary that there should be truly existing being: for this 
is united to the Gods; but not that which is generated and which perishes, but 
is never ¢ruly being. Or rather prior to these things it may be said, that the exis- 
tence of something which always is, is deposited in our common conceptions. 
For whence was that which is generated produced except from perpetual being? 
For if this also was generated, it must have been venerated from some other being. 
And this must either be perpetual being, or must likewise have been itself generat- 
ed. So that we must either proceed to infinity, or generation 1s In acircle, or 
perpetual being has a subsistence. But it isnot lawful to proceed to infinity. 
For from one principle which is te one, all things originate. Nor is generation in 
a circle, lest the same things should be both better and worse, causes and eiects. 
Hence it remains that (true) being always is. Why then, it may be said, is not 
generation from the one? Because, we reply, itis absurd that multitude should 
be entirely produced without being. Itis necessary therefore, that there should 
be truly existing being, which primarily proceeds from ¢he one, in order that the 
first principle may not be alone the cause of the last of things, but prior to these 
may be the cause of being, from which also generation proceeds. After all that has 
been said, however, the most true solution of the doubt 15, that Plato now assuming 
as an hypothesis that there is perpetual being, defines it. But after the discussion 
about the fabrication of the world, resuming this very thing, he demonstrates that 
perpetual being has a subsistence. Preserving however, what pertains to phy- 
siology, he proceeds from this hypothesis, and demonstrates such things as are 
consequent to it. For science itself also is from hypothesis, and requires that hy- 
potheses should be assumed prior to its demonstrations. In what he says there- 
fore about matter, he demonstrates not only that matter is, but also that being 15. 
But a little after, from one of the hypotheses, i. e. from the third, demonstrating that 
there is a Demiurgus of the world, he obtains also from this that perpetual being 
subsists prior to that which is generated. And again from the fourth hypothesis 
he evinces, that the Demiurgus fabricated the universe, looking to an eternal 
paradigm. But in the place we have mentioned, be demonstrates that perpetual 
being is itself by itself prior to generated natures. And thus much for this par- 
ticular. 

With respect however, to. perpetual being itself, whether does it signify the 
whole intelligible world, or the Demiurgus, or the paradigm of the universe? for it 
is diflurently assumed by different interpreters. And if indeed, it is the whole 
intelligible world, whence does the intelligible breadth begin, and where does it 


μονρ γα ρα τον 


BUOK 11.} TIMAUS OF PLATO. 193 


proceed? But if it is the paradigm, how comes it to pass that the Deminrgus 1. 
not perpetual being, if the paradigm is one thing, and the Demiurgus another? 
And if it is the Demiurgus, whence is it that the paradigm ts not a thing of this 
kind? That the paradigmatic cause, therefore, is ta be arranged in perpetual being, 
is clearly evident from Plato when he says, “ According to which of the paradigms did 
the artificer fabricate the world? Was it according to that which subsists with 
tnvariahle sameness, or according to that which was gencrated 2?” And he immediately 
decides by saying, “ Jfthe world indeed is beautiful, and the Demiurgus ws good, tt 
is evident that he looked to an eternal paradigm. But if the world is not beautiful, 
and the Demiurgus is not good, which ibis not lawfullo assert, then he looked to a 
generated paradigm.” If therefore itis not lawful to assert this, the paradigm of 
the universe is perpetual being. But that this is also true of the Demiurgus, is evi- 
dent from this; that Plato calls the soul, which the Demiurgus constitutes, the 
first of generated natures, and delivers the generation of it. The Demiurgus, how- 
ever, Is prior to soul, so that he belongs to eternal beings. Hence also Plato says 
concerning him, “ Afler this manner therefore was there truly an eternal reasoning 
of the God.” And how is it possible that being a divine intellect he should not 
rank among eternal beings? Is therefore every intelligible world perpetual being ? 
The divine Tamblichus, however, strenuously contends on this subject, evineing 
that eternal being is superior both to the genera and the species of being; and 
establishes itat the summit of the intelligible essence, as that which primarily part: 
cipates of the one, But whatis written in the Parmenides concerning the one 
being Cor being characterized by ¢he one}, and also in the Sophista, bears testimony 
to these things. For there Plato arranges the one being prior to whole, and prior 
to the intelligible all; though the whole and the all are intelligible. Here, however, 
Plato clearly ealls the paradigm’ perpetual being, and a whole, and all-perfect. 
For he denominates it all-pertect animal ; and a whole, when he says, ‘ of which 
other animals are parts according to one, and according to genera.” So that if the 
paradigm isa whole and all-perfect, but that which is primarily being is above 
whole and all, the paradizm and that being will not be the same. 

Will it not, therefore, be better to say, that there is indeed such an order of 
being, as that divine man (lamblichus] has delivered, and such as Plato else- 
where surveys; but that now Plato thus denominates every cternal world? 
Nor is this at all wonderful. For, at one time, the intelligible is asserted of every Pr. 
petual and invisible nature, as when itis said that the soul also is intelligible, as by 
Socrates in the Phxdo. But at another time it is asserted of the natures that 

Tim, Plat. Vou. I. 25 


194 PROCLUS ON THE [BooKx 41, 


are more excellent than every psychical essence, as the division in the Repub- 
lic manifests. And at another time, it is asserted of the first triads of being, 
as is evident from what ‘Timweus a little after says of them. After the same 
manner, therefore, being in the Sophista, indeed, manifests the order of the one 
being; but here it signifies the whole eternal world, — For it is evident that being 
which is primarily being, is the summit of the intelligible breadth, and the 
monad of all beings, Forevery where, that whieh is primarily betng in’ tts 
own series, has the highest order; since if it ranked as the second, it would not 
have the same form; for it would no longer be primarily that which itis. As 
therefore, virtue itself possesses the bighest phice in the series of the virtues, as 
the equal itself in equals, and animal itself in animals, thus also beiy itself 
which is primarily being, ix the summit of all beings, and frome at all beings 
procecd.! But every intelligible and intellectual being, ἀπ whatever ap- 
pears to exist, has * the appellation of being, yet being and perpetual being 
are not the same. For the one being is beyond eternity, Por eternity par- 
ticipates of being. Henee all such things as participate of eternity, have also 
a certain portion of being, but not all such things as participate of being, par- 
ticipate Likewise of eternity. The natures therefore that exist in time, participate 
also of being, so that what is primarily being is beyond the order of eternity. 
But perpetual berg is eternal, Tlenee the reasoning demonstrates: the very 
contrary, that every thing is rather to be assumed trom perpetual bene, than 
the one being. For this latter ty better than ἐπ creer, as subsisting between dhe 
one and eternity, and prior Co eternity being denominated one ΠΟΙ 

Vf, therefore, it be requisite that I should say what appears to me to he the 
truth, Plato now precedancously asstanes every thing which is clernally being ; 
beginning, indeed, from the nature of animal itself, Pur dus ts pronwarily elcrnal ; 
but ending in partial intellects, But the one being, he perhaps omits, in con- 
sequence of its existing as the? monad of these, and as being ineffable, and 
conjoined to the one. Hence Plato will now speak in reality of every intelligible, 
that intelligible is mot assumed which is oceult, is) the highest, and does not 
depart from the one. He says, therefore, shortly after this, that animal itself is the 
inost beautiful of intelligibles, in consequence of the natures prior to this, bein: 


"An the orizinal curw δηπον καὶ τὸ aurcor, © πρωτωφεἐστιον, ὁ κυρνψη Των ΟΙΤῸΝ COTE GRA) των, καὶ ἀπ᾿ dure 
᾿ ΠΡ 
πρυεισιν, After az’ αὐτὸν therefore, the words πάντα ra ovra muot be suy pled, 
* eyecis Wanting here in the original. 
Χχ = δ 


4 30} μονα here, read μονα». 


nook 11.} TIM.EUS OF PLATO. | 195 


through excess of union, superior to a subsistence as objects of intellect. Unless 
he says that animal itselfis the most beautiful ofall the objects of intellect, both 
animal itself and the one being existing as objects of intellect also, the latter as 
being causally ever, eternity as being so according to Ayparvis, and animalitself or the 
eternal, as existing always, according to participation. Hence, if these things are 
admitted, in that which always exists, eternity, animal itself, and the Demiur- 
gus will be comprehended, and likewise the one being itself, which possesses the 
ocenltcause of eternity. So that it is evident from this, that perpetual being 
comprehends every nature prior to souls, whether it be intelligible, or intellec- | 
tual; beginning indeed trom being itself, but ending in a partial intellect, and that 
it does not alone comprehend, as Tamblichus says it does, the summit of all 
beings, such as the being is which is characterized by the one, or the one being, 
through which all beings are said to be beings, and to which the one itself alone, 
and the principles of being [bound and infinity] are superior. Zhe one, therefore, 
is better than that which is self-subsistent. For it is necessary that it should be 
exempt from all multitude. Perpetual being, however, 15. self-subsistent indeed, 
but possesses the power of being so through the one. But that which is posterior 
to it, such as is our nature, ts self-subsistent, and at the same time derives its 
subsistence from another producing cause. And the last of things proceed ' 
indeed into existence from amore excellent cause, but are not. self-subsistent. 
It is not however yet time for these observations. 

But with respect to perpetual being, it must not be supposed, that it is partly 
being, and partly non-being ; for if it were, it would be a composite, and consist- 
ing of things of this kind, it would be dissimilarly a composite. Nor is it at one 
time being, and at another non-being ; for itis said to be advays being. But it is 
simply and eternally being, and is unmingled with every thing whatever it may 
be, thatis of a contrary nature, For it appears to me that the addition of the 
words, “ but not having generation,” indicates the unmingled and undefiled purity 
of perpetual being, according to which it is exempt from every hypostasis which is 
borne along in the images of being, and is changed by time. Not as some assert, 
that perpetual being is said, for the sake of perspicuity, to be without generation ; 
nor according to others, that Plato was willing to speak of it both affirmatively 
and negatively ; but that it is necessary perpetual being should be intellectually 
perceived subsisting by itself, remote from al! temporal mutation. For soul 


* For wapeco: in this place, it is requisite to read xpoecm. 


198 PROCLUS ON THE [RmooK 11. 


participates of time, and the heavens are allotted a life which is evolved accod- 
ing to time; but the intelligible nature alone is, according to the whole of itself, 
eternal. Hence, some of the ancients call the intelligible breadth truly existing 
being; the psychical truly evisting and at the same time not truly evisting 
being ;* the sensible not truly existing being ; and matter, truly non-being. After 
what manner, however, they made this arrangement, we shall elsewhere inves- 
tigate. But that the addition of “ sot having veneration,’ is for the sake of indi- 
cating the separate essence of perpetual being, is 1 think evident from what 
has been said. 
> Inthe next place, with respect to that which is generated, whether does 1 sig- 
nify the whole world, or a material and perfectly mutable composition? For 
some of the ancients explain this in one way, and others in another. But we un- 
derstand by it every corporeal formed nature, and not the soul of the universe 5 so 
faras this nature is of itself indeed unadorned, but is always or at a certain 
time, arranged by another. For the soul of the universe ts, in acertain respect, 
perpetual being. Much less is intelleet that which is generated: for this ts im- 
mediately perpetaal being. But body alone is that which is generated, and is 
truly never real being. For body is always in) want of the world-producing 
cause, and is always deriving from it the representation of existence. Why 
then it may be said, did not Plato add, always, and that which is generated, 
in the same manner as dei, or at a certain time, in order that he might 
have whatts generated entirely opposed to perpetual being? May we not say 
that Plato devised this mode of expression, Jooking to the various nature of 
that which is) generated, and taking away from eternal being the existence 
ata certain time, and the perpetuity ofa generated nature? Lor the wholes of such a 
nature are generated always, but the parts ata certain time, Aud atter another man- 
ner of considermg the ΠῚ with respect to forms, seine are inseparable from 
matter, and are always generated from that whichis truly always ybut others are in 
time, and depart from matter. Lor corporicty, indecd, is aleays generated and its always 
about matter ; but the form of pure, or of air, enters tntoand departs from matter, becom- 
mg separated from it and perishing, through the domination of a contrary nature, Vout 
ifthe perpetuity which detams matter is always generated, it never therefore is ; 
and if the existence ata certain time is generated, it ts never being, νοῦν thing 


* After ovrws pew ον καλευσιν τὸ γεητυν πλατοι, instead Of Cua οὐτῶν δε cy τὸ ἐυχίκον, it ts neces: 


sary to read ores καὶ μὰ cvs orrws or. 


SSE EA a 


ROOK II.) TIMZEUS OF PLATO. 197 


however, which is generated, is either always generated, or at a certain time. 
Hence, every thing which is generated, is never {real} being. 

These things, therefore, having been said, let us, recurring to the discussion from 
the beginning, show whether perpetual being in this place is asserted of all. beings, 
or not ofall. For if, indeed, we admit that perpetual being indicates an eternal 
nature alone, having the eternal according to the whole of itself, it is not asserted 
of all bings. For neither the being prior to eternity, nor the order of eternity, 
nor again, such things as have indeed an eternal essence, but produce energies 
according to time, ean be arranged under this being. But if we assume every 
thing whatever that is eternal, and which always is, either according to the whole | 
of itself, or partially, then soul also ranks among eternal natures, and also that / 
Which contains in itselfthe causes ofall things, unically, as itis said, and univer- 
sally. For the ease is as follows: one thing (i.e. being itself] is super-eternal ; 
(another thing is eternity 3") another is simply eternal, and another is in a certain 
respect eternal, With respect, however, to each of these perpetual beings, the 
first is as the power and fountain of the ever ; the second, as that which is prima- 
rily always being, and the ever tse/f, and not according to participation ; but the 
third is always, as participating of the ecer, and as primarily wholly eternal; and 
the fourth, is as that which in a certain respect participates of a peculiarity of this 
hind, For each thing subsists triply, either according to cause, or according to 
hyparnis, or according to participation. And the one being, indeed, is being alone 
according to hyparxis, but is perpetual being according to cause. Eternity is per- 
petual being according to hyparxis, but: δοίη, according to participation. And 
the eternal is perpetual beng according to participation, but according to hy- 
parxis isa certain other intelligible, or intelligible and intellectual, or intellectual 
fonly). And if the last of these, it is either total or partial; and if this, it is either 
supermundane or mundane, and if this, itis ether divine, or is posterior to the 
Gods, and is each of these either according to existence alone, or according to 
power and energy, and as far as to the perpetual being of things which are in a 
certain respect eternal, 

Again therefore, with respect to that which is generated, if we assume the uni- 
versal, we must assume generation all-variously changed τ but ifevery thing gene- 
rated, in whatever way it may be, we shall find that the heavens also are gene. 
rated, so far as they partake of motion and mutation, and that soul is the first of 
generated natures, so far as it ives in time, and time is connascent with its ener- 


" The words ro δε aw», are wanting in the original, but must necessaiily be supplied. 


198 PROCLUS ON THE (Book τι. 


gies. And thus ascending froin beneath, we shall end in soul as the first of things 
that are generated ; and descending from above, we shall again terminate our pro- 
gression in soul, as the last of eternal natures. For though a certain person’ 
rightly says that the heavens always exist, yet their being is always generated by 
something else; but soul possesses its own essence from itself. Hence also, 
Socrates in the Phwdrus says, that it is unbegotten, and at the same time self 
moved, as being indeed the principle of all generation, but generating and vivify- 
ing itself. If therefore we say, that itis both unbegotten aud generated, eternal 
and not eternal, we shall speak rightly. Hence too the Athenian guest® thinks 
fitto call the soul indestructible, but not eternal, because it is in a certain respect 
oniy eternal, and not according to the whole of itself, in the same manner as 
truly existing being. Por it is one thing to de always, and another to be generated 
always. And the heavens, indeed, are generated always ; for they do not possess 
being from themselves. Butsoul is always ; for it possesses being from itself. And 
every thing prior to soul is not venerated from a cause, butiy froma cause, Por 
generation Is alone in things which derive their subsistence from others. Through 
these things therefore it will be manifest after what manner there Is a comprehen- 
sion of all beings in the before-tmmentioned portions of division, and after what 
manner all beings are not comprehended in thei. There is not a comprehension 
ofall beings, because that which is eternal only, and that which is generated 
only, are assumed ; one of which is prior to, but the other is posterior to soul, 
And there is a comprehension of all beings, because the extremes being assumed, 
It is possible from these to find the middle, which is at one and the same time 
both being and that'which is generated. « 

That these distinctions, however, of that which always is, and of that which is 
generated, ,are necessarily made prior to all other axioms, it is easy to learn; by 
observing that this is the first of the problems which it is requisite to consider 
about the universe in the beginning, i.e. whether it always was, having no bexinning 
of generation, or whether it was generated, For if this is the first of the things to 
he investigated, then what that is which is generated, and what that is which is 
eternal, have very properly the first order in’ the axioms, Por the other axioms 
follow these, just as the remaining problems follow the problem respecting the 
geueration of the world. And if it be requisite that resuming the discussion about 
the hypotheses, 1 should more fully explain what appears to me on the pulyect, 


* i.e. Aristotle. 
> In the 10th book of the Laws. 


ποοκ 11.} TIMEUS OF PLATO. 199 


Plato in the same manner as georetricians, employs definitions and hypotheses 
prior to demonstrations, through which he frames his demonstrations, and ante- 
cedently assumes the principles of the whole of physiology. For as the principles 
of music are different from the principles of medicine, and ina similar manner 
there are diferent principles of arithmetic and mechanics ; thus also there are 
certain principles of the whole of physiology, which Plato now delivers to us; 
[and these are as follow :] Zrulu existing being ts that which may be comprehended 
by intelligence in conjunction with reason. That which is gencrated is to be apprehended 
by opinion in conjunction with irrational sense. Every thing generated, is generated 
by a cause. That which does not derive its subststence from a cause, is not generated. 
That of which the paradigm is eternal being, ts necessarily beautiful. That, of which 
the paradigm is generated, is not beautiful. Let the universe be called heaven or the 


world. Vor from these principles he produces all that follows. And it appears 


to me, that on this account he shows what perpetual being ts, and also whae that 
is which is generated, but does not show us that each of them is. For the geo- 


ees we 


metrician informs us wat a point is, and what a line is, prior to his demonstra-‘ 


tions, but he by no means teaches us ¢hat each of these is. For how can he bea 
geometrician, if he discusses his own principles? After the same manner also, 
the physiologist says what perpetual being is, for the sake of the demonstrations 
he is about to make, but he by ne means shows (fat it is; for in so doing, he 
would go beyond physiology. But since, as we have before observed, Timeus 
does not resemble other physiologists, being a Pythagorean physiologist, and 
Plato exhibits in this dialogne the highest science, hence he afterwards very 
divinely proves ¢hat truly existing being is. For his present purpose, however, 
it is sufficient for him to admit (hat itis, preserving the boundaries of physiology. 
He appears also to investigate the definition of perpetual being and of that which 
is generated, in order that he may discover the causes which give completion to 
the universe, viz. form and matter: for that which is generated is in want of these. 
He assumes, however, the third hypothesis, in order that he may discover the 
producing cause; butthe fourth, that he may be able to infer that the universe was 
generated according to a paradigmatic’ cause; and the fifth, which is concerning 
the name of the universe, in order that he may investigate the participation of 
the good and the ineffable by the world, as will be shown in what follows. 

It appears also to me, that Aristotle in his Physics, imitating Plato, assumes one 


* For παραξειγμα airioy here, read παραξειγματικον αἰτιον. 


200 PROCLUS ON THE [Βοοκ τι. - 


hypothesis, when he says, it is supposed by us with respect to things which have a 
natural subsistence, that either all or some of them are moved. For it is entirely 
necessary that there should be motion, if the discussion of the physical theory ts 
to proceed with success ; since nature is a principle of motion. But in his trea- 
tise On the Heavens, prior to every thing else, he assumes those hypotheses con- 
cerning which Plotinus says, that Aristotle will tind no ditiiculty in his discussion 
if his hypotheses about the fifth body are admitted, meaning these five 3 that the 
motion is simple of a simple body ; that a simple body has a certain simple motion accord- 
ing to nature ; that there are two simple motions ; that one motion is contrary to 
one ; and that the thing which has not a contrary, has not that which can corrupt it. 
From which hypotheses, he frames bis demonstrations concerning the fifth body. 
Aristotle, however, shows that the universe is unbegotten, from the hypotheses ς 
but Plato that it is generated. Whether therefore, they are discordant or not, 
will shortly atter be manitest to us. And this, indeed, will again be considered, 
Why, however, does Plato, who is accustomed to employ, when speaking of 
intelligibles, the terms αὐτὸ ἐπεί, and ὁπερ that which, now assume neither of these, 
but rather prefers the term ass aleays, as connascent with being. Vor this also is 
attended with a doubt, through what cause he employs the third of these terms, 1. e. 
always, ax better adapted to signify the nature of truly existing being. In answer 
to this it may be said, that the term itself manifests the simplicity of mitellisibles, a 
subsistence according to hyparais, and an evistence which is pronary, which 
is asserted conformably to the peculiarity, according to which imtellizibles are 
primarily that which they are, and jill secondary natures with the participation of 
themselves. But the term that which ws, indicates purity, the unmingled, and 
the not being filled with a contrary nature. And the ever manifests the eternal, 
the immutable, and the invariable, according to hypostasis. Thus for instance, 
when we say the beaatiful ‘vse/f, and the just σεν, we survey beauty which is 
not so by the participation of the beautiful, and justice which is not so by the par- 
ticipation of the just; but that which is primarily beautiful, and that which is 
primarily just. But when we say that which is beautiful we mean that whieh is 
not mingled with deformity, nor contaminated by its contrary, such as is material 
beauty, which is situated in deformity, and is itself replete with its subject nature, 
And when we use the term cver or a/ways)we indicate beauty which is not at one 
_tme beautiful, and at another not, but which is eternally beautiful. So that the 
“first of these terms manifests the simplicity of intelligibles, and the sepplyimg all 
other things from themselves. For such is the beantifal ἠδ by which 


BOOK 11.j TIM.£2ZUs OF PLATO. 201 


all beautiful things are beautiful, and the equal itse//, by which alLequal things are 
equal, and in asimilar manner in other things ofthis kind. But the Second of these 
terms, indicates onlyness and purity, the unmingled and the undefiled. For the 
that which is this, i, e. itis something which is not various, and which does not at- 
tract to itself any thing of a foreign nature. And the erer manifests immutability, 
for the ever is this. Yet it does not simply indicate immutability, but a perma- 
nency in eternity. Fora ¢emporal ever is one thing, and an efernal ever, another ; 
the latter being every thing collectively and at once; but the former being co-ex- 
tended with the whole continuity of time, and being infinite. And the latter 
subsisting in the now, but the former, in interval, the interval being unceasing, and 
always in generation, or becoming tobe. The term therefore itself, is derived to > 
beings from the paradigm. For that is the cause of simplicity to beings, and ot! 
imparting to other things that which it primarily possesses. But the term that)” 
which is, is derived from the one being. For that is primarily exempt from non- 
being, and privation ; because it is primarily being, and all things subsists in it 
occultly and indivisibly. And the term ever, is derived from eternity. For 
as the one being is the supplier of existence,‘ so eternity imparts perpetuity to 
intelligibles. Tleuce, if Plato had been speaking about participants and things 
participated, and: for this purpose had required being, he would have inquired 
what being thself is. And αὐ he had been discussing things unmingled, and things 
that are mingled, he would have used the term that which is. But since he dis- 
courses about) generation and the unbezotten, and for this purpose requires these 
definitions, he very properly inquires what that ts which is always being. For this! 
distinguishes the eternal from that which is temporal, in the same manner as the > 
unbegotten distinguishes eternity. Hence also the nature of animal itself, which. 
is comprehensive ofall intelligible animals, is eternal; but time was generated 
together with heaven, as Plato says in the course of the dialogue. 


Moreover, though perpetual being is said to proceed from a cause, yet it must - \ Se 


not beasserted that it is generated according toall causes, but that it is according to } 
them. For itis δὲ ο, that onaccount of which, and προς 0, that with relation to which, 
and υφ᾽ ov, that by which. For perpetual being is self-subsistent, and is not gene- 
rated by itself, lest not existing at a certain time, it should be geuerated. For 
that which is generated, when it is becoming to be is not. Nor is it gene- 
rated with relation to itself, lest it should be a composite. Nor on ac- 


‘ Instead of ws yap πον εἰναι ro ev ov, it is necessary toread ws yap rov εἰναι κ. A. 


Tim. Plat. Voi. τὺ 


209 PROCLUS ON THE [ποοκ i- 


count of itself, \est it should be imperfect. But that which is generated is sus- 
pended from another thing, and has its progression from other causes ; and such 
is every corporeal-formed nature. After what manner however, js that which is 
generated never being, concerning which Plato speaks clearly in the Sophista? 
Not that it is non-being,’ but that it is never ¢ru/y being. Now, however, it is 
said to be never at any time being, because being has a prior arrangement In an eter- 
nal nature; but that which is generated, is never that which always ts. Mf, therefore, 
existence, so far as it is being, is unreceptive of non-existence, itis evident: that 
what is generated, since it has the being which is init, of Whatever kind it may be, 
mingled with non-being, is never at any time being, soas to be genuinely being 5 
and being which subsists by itself, since this pertains to real existence alone, which 
has notin a certain respect non-existence in conjunction with existence, at one 


and the same time being and not being. 


“ The former of these, indeed, is comprehended by intelligence in cone 
junction with reason, since it always subsists with invariable sameness, 
But the latter is perceived by opinion, in conjunction with irrational sense, 
since it is generated and corrupted, and never truly is.” 


“#9? To theseit happens, that they err in tiany otherrespects, and that they coim- 
prehend in the definitions the things defined. Por what perpetual being is, which 
the first definition assumes is explained, and is said to be that which always sub- 
sists with Invariable sameness; and this the second definition assumes, saying 
it is that which is generated and corrupted, but never truly is. This, however, 
ix to accuse both themselves and Plato of unskilfulness in) dialectic. But others 
dividing the sentence, show that imeach of the colons there are definition, and 
the thing defined. For in’ the former colon, the words, “ ¢hat which is (0))}}- 
prehended by intelligence in conjunction wth reason, are ἃ deimition ; but) the 
words, “ since it always subsists with invartable sameness,’ are the thine defined. 
And in the second colon, the words ‘is perceived by opanion in conjunction with 
irrational sense,” are given as adetinition; but the remaiming part ofthe sentence, 
is the thing defined. To these men it will be found our preceptor vas well replied. 
For by a little transposition of the words, the whole will be immediately apparent as 
follows: That which aleays subsists with. invariable sanieness, is comprehended 
by intelligence in conjunction with reason: but that which is generated and cor- 


Me Porcuy ore τὸ μὲν ον ἐστιν, i this place, itis requisite to read οὐχ ore τὸ μὴ ov ἐστιν. 


The beginning of this commentary, ts unfortunately wanting. 


Book 11} TIM-EUS OF PLATO. 203 


rupted, and never truly is, is perceived by opinion, in conjunction with irrational 
sense. For these things are consequent to what was before said, “what is that which 
ts always being but is without generation,” and “ what is that which is generated, 
but is never [real] being 3” that which always subsists with invariable SAMENCSS, 
signifying the same thing as, that which is without generation ; and that which is 
gencrated, but is never (reall, being, having the same signification as, that which 
never truly is, though they are more obscurely announced. And through the 
addition of ¢ru/y Plato indieates that so far indeed as it is generated, it is not; but 
that so far as it brings with it an image of being, so far it is not generated. For 
in the definitions, he renders the things defined more clear through the additions. 
Thus, one of the definitions says, “which is aleays being,” in order that by the 
term akeays we may not understand temporal perpetuity, but the elernal. For 
this is all at once, and subsists with invariable sameness. But temporal per- 
petuity, is co-extended with the infinity of time. Thus, too, the other definition 
has, “ that which is generated,” and together with it also says, “and is corrupted,” 
in order that we may not understand by generations simp/y progressions, which 
are also aseribed to the Gods who are beyond being, but progressions which are 
co-ordinate with destruction. The assigned definitions, therefore, are such as. 
follow: Perpetual being, is that which is comprehended by intelligence in conjunction 
with reason, That which is gencrated is perceived by opinion in conjunction with 
irrational sense. 

Por these detinitions, however, it is usual to accuse Plato, in the first place, 
indeed, that he does not assume genus, as the rules of definitions require. In the 
next place, that he does not manifest what the nature is of the things defined, but 
It is necessary, however, prior to this 


distinguishes them by our knowledge. 
But [in defence of Plato] 


habitude, to consider things themselves by themselves. 
we shall demonstrate the very contrary, viz. that those who are accustomed thus 
to doubt perfectly err. For what kind of genus has a place in being, which 
comprehends every intelligible essence? For if essence has no genus prior to itself, 
nor definition, since it is most generic, what can you say respecting being which 
is comprehensive of every essence, and of all powers and energics? Neither, a 
fore, is being the genus of eternal being: for if it was, it would not be simply | 
being, but a certain being. Nor is non-being the genus of eternal being lest we / 
should ignorantly make eternal non-being. For every where genera are predicated 
of species. Hence, there is not a gents of being. Besides, is not a definition 


derived from knowledge adapted to theory, and to the proposed definitions? For if, 


204 PROCLUS ON THE. [ΒΟΟΧ 11. 


as we said before, Plato wished to use these axioms and hypotheses in the demon- 
strations which he intended to make, it was necessary that they should be known 
and manifest to us. If, indeed, he had exhorted us to mvestigate the nature of 
things, itselfin itself, he would have ignorantly filled the whole of his doctrine de- 
finitions with obscurity. But as he wished to make known through definitions 
being and that which is gencrated, he produced the demonstri ions through things 
that are known, and clearly represents to us the peculiarity of them, in order that 
being excited and perfected, we may more manife stly survey what each of them 
is. Forsince every thing gnostte, is either the thing known itself, or perceives, 
or possesses the thing known ; for intellect, indeed, is the intelligible, but sense perceives 

what is sensible, and dianoia possesses in itself the dianoetic object ; aud as we are not 
naturally adapted to become the intelligible, but know itthrough the power im us 
which is conjoined with it; this being the case, we require this power, and through 
this the nature of being ts macs ntous. After this manner, therefore, we answer 
the doubts. ᾿ 

Itis requisite, however, to observe how Plato proposing to himself the problems, 
renders each of them manifest, both affirmatively and negatively. But viving an 
answer to each, in perpetual being, indeed, he assumes the affirmative alone, but 
in that which is generated, the negative, adding to italso, * ad which is destroyed.” 
He, also, explains the words, * but which is never being,” through the assumption 
of, “ never truly is.” For since being is characterized by existence alone, but that 
which is generated by non-existence, he assumes the one, alone defining it, and 
says, subsisting invariably the same; but he assumes the other together with 
hegation, yet not with negation alone, because definitions respect affirmations, 
and signify that which in each thing is inherent. Itis not, however, wonderful, 
if he not only says * which is generated,” ut also, “ and corrupted.” Vor as he 
adds to beimg, the words, “ subsisting with meariable sameness,” and not only 
says, if is akeays ; 50. likewise to that which ty venerated he adds, “ and corrupt- 
ed.” For this so faras it is generated, is different from perpetual bemg; but so 
far as it is corrupted, it differs from that which is invariably the same, Por that 
which is generated, so far as it is generated and corrupted, is incapable of con- 
necting itself; since if it were, it would also be able to produce itself. Assuming 
therefore each by itself, i.e. being and that which is generated, he assumes the 
former as that which is above generation, but the latter, ἀπ. that which is not 
indestructible. So that when the representation of being accedes to that which is 
generated, it is able after a certain manner to abide in a condition of always 
becoming to be. 


voox tt] TIMAUS OF PLATO. 205 


Let us however, consider each of the words by itself, through which he ccm- 
poses the propositions ; and in the first place, let us see in how many ways intelli- 
gence subsists, and collect by a reasoning process the other progressions of it. 
The first intelligence therefore, is the intelligible, which passes into the same with 
the intelligible, and is not any thing different from it. This also is essential 
intelligence, and essence itself, because every thing in the intelligible subsists 
after this manner, viz. essentially and intelligibly. The second intelligence is that 
which®onjoins intellect with the intelligible, possessing a peculiarity which is con- 
nective and collective of the extremes, and existing as life and power, filling 
indeed intellect from the intelligible, but establishing it in the intelligible. The 
third is the®eonjoined intelligence in a divine intellect" itself, being the energy 
of intellect, through which it comprehends the intelligible it contains, and accord- 
ing to which it intellectually perceives, and is what itis. Por this intelligence is 
energy, and intelligence itself, but is not intelligible intelligence. Nor does it 
exist as power, but (as we have said), as energy, and intellectual intelligence. 
The Yntellige ‘nce of partial intellects has the fourth order. For each of these 


possesses this * 


and entirely contains in itself a certain conjoined intelligible and 
intelligence. Or rather each has all these partially, viz. intellect, intelligence, 
and the intelhetble, through which also it is conjoined to total intellects, intellec- 
tually perceives each of these, and likewise the whole intellizible world. The fitth : 
intelligence is that of the rational soul. For as the rational soul is called intellect, 
thus also the knowledge of it is intelligence, and transitive intelligence, and has time 
connascent with ᾿ self. But the sixth intelligence, if you are willing also to con- 
numerate this, isphantastic knowledze, or the knowledge of the imagination, which 
by some is denominated intelligence; and the phantasy is called by them passive 
intellect, δ because it knows such things as it does know, inwardly, and accompa- 
med with resemblances and figures. For itis common to all intelligence lo have the 
chjects of tts knowledge inward. For in this also intelligence diflers from. sense. 
In one order however, intelligence is the thing known itself. In another it ranks 
asx the second, but sees that which is first totally. In another it is partially the 
thing Known, but sees wholes also through that which is partial. In another it 
sces indeed wholes, but at the same time partially and not at once, And in 


* Ta the original, τρίτη δε ἢ ev avty Geup συξυγος vonoes, But it is necessary alter θείῳ to supply oy. 
* For τοῦτον here, it is requisite to read ravrny. 
ὁ The phantasy is thus called by Aristotle. 


206 PROCLUS ON THE [Βοοκ 1}. 


another, the vision is accompanied with passion. So many therefore, are the 
differences of intelligence. 

Now, however, phantastic intelligence must not be assumed ; since this is not 
naturally adapted to know truly existing being. For it is indefinite, because it 
knows the object of its perception accompanied with figure and morphe. But 
perpetual being is unfigured. And in short, no irrational knowledge is able to 
survey being itself, since neither is adapted to perceive that which is universal. 
Nor must the intelligence in the rational soul be assumed. For it does not 
possess the at-once-collected, and that which is co-ordinate with eternal natares ; 
but it proceeds according to time. Nor must we assume total intellections ; for 
these are exempt from our Knowledge. But Timwus co-arranges intelligence 
with reason. The intelligence, therefore, of a partial intellect, must now be 
assumed. Por it is in conjunction with this, that we some tine or other perceive 
real being. Por as sense is in the second duad betow the rationel soul, so intelli- 
gence is inthe duad above i. Por @ partial inteliect ts proximate’y established above 
our essence, elevaling and perfecting it, townich we are converted when purifed 
through philosophy, and when we conjoin our own mitellectual power with the intellt- 
gence of this intellect. But what this partial tntellees ts, and that it ty not as one to one 
rational soul, but is participated through souls which akeays energize according to tt, 
through which also partial sows sometimes partuctpate of intelectual light, we have 
elsewhere aistinctly and coptousyy discussed. Now, however, Uius nuch must be assumed, 
thatit is participated indeed by ad other proammate damontacal souls, but tllumimates 
ours, when we convert ourselves tott, and render the reason whichis inus intellectual, And 
as tn the Phadrus Plato calls thts the governor of the soul, and says that tt alone intel. 
lectually perceives real being, but that the soul percetves tt together with thas mtellect, 
when she is nourished by intellect and science ; thus also it must be satd that this mtel- 
ligence 1s prior to soul, and is truly that intelligence (mentioned by Plato) but 
that itis participated by soul when reason energizes intellectually, Hence Plato 
says in the following part of this dialogue, that intellect ts indeed in the Gods, but 
that a certain small genus [ο΄ πιο] participates of tt. And it seems that in what he 
says unfolding the Anowledge of perpetual being, he first calls it intelligence ; 
but that we may not apprehend it to be that alone, he adds to intelligence 
reason, distinguishing by a transitive energy the latter from the former, So 
that when reason intellectually perceives perpetual beans, as reason tndeed, tt 
energizes transitively, but as perceiving intellectually, with simplicity ; undcrstand- 
ing cach thing as simple at once, yet not all things at once, but passing from some to 


nUOK 11 TIMAELS OF PLATO. | 207 


others. It transitively however perceives intellectually cvery thing which it perceives 
ay one thing, and avy simple. 

After the definition of intelligence however, let us see what reason is, and how 
itis connascent with intelligence, In the Theatetus therefore, rsyos, reason, 18 
said to havea three-fold subsistence ; for itis either enuneiative, ora discursive 
procession through the elements (of speech]; or that which exhibits the differences 
of each thing with respect to ethers. All these signitications however, are conver- 
sant with compositions and divisions, and are unadapted to the comprehension 
of eternal being. For the similar is naturally adapted to be apprehended by the 
sinilar, But eternal being is simple and indivisible, and is exempt from every 
thing which is contrary to these. Again, after another manner, one kind of 
reason is said to be doxastic, another scientific, and another intellectual, 
For since there are in us opinion, dianoia, and intellect; but 4 call intellect here, 
the summit of dianoia ; and since the whole of our essence is reason, in each of 
these reason must be diflvrently surveyed. Opinion however, is not naturally 
adapted to be united to the intelligence of intellect in energy + for on the contrary 
it is conjoined to irrational kKnowledze. Noris dianoia, so far as it proceeds into 
multitude and division, able to recur to intellect; but on the contrary through the 
Variciy of its discursive energies, it is separated from intellectual impartbility. 
It remains, therefore, that the summit of the soul, and that in it which has most 
the form of ¢he one, is established in the intelligence of a partial intellect, being 
threweh alliance united to it. Hence this is the reason which intellectually per- 
ceives the intelligibles co-ordinate to our nature, and the energy of which’ Soera- 
tes in the Republic says is intelligence 3 just as dianoia ts the knowledge of Uungs 
which subsist between intellizibles and the objects of opinion. It, however, intelh-~ 
gence is the energy of this reason, it will be a certain intellect. Plato in the fol- 
lowing Mart of this dialogue says, that ¢his reason in the same manner as science, ts 
mgencrated in the soul, when it is moved about the intelligible. But that science has 
amore various energy, apprehending some things through others, and intellect a 
more simple energy, intuitively surveying beings themselves. This highest there- 
fore, and most impartthle portion of our nature, Piato now deneminales reason, as 
unfolding to us intelicct, and an intelligthb’e nature. For when the soul abandons 
phantasy and opinion, and various and indefinite knowledge, but recurs to its own 
impartibility, according to whieh it is rooted ina partial intellect, and having run 
back to this, conjoins the energy of itself with the intelligence of that intellect, then 


* Instead of καὶ ov ὁ εν coreg Σωκράτης, γοησιν εἰπε τὴν ἐνέργειαν iv this place, itis uecessary to 


ἃ ᾿ 
ecad καὶ οὗ o ἐν πολιτείᾳ Lwaparns vonow εἰχε τὴν Evepyetay, 


208 PROCLUS ON THE | [Book τ". 


it intellectually perceives eternal being together with it, its energy being both one, 
and twofold, and both sameness and separation being inherent in its intellections, 
For then the intelligence of the soul becomes more collected, and nearer to eternal 
things, in order that it may apprehend the intelligible together with intellect, and 
that the reason which is in us may like a less light, energize in conjunction with 
one that is greater. For our reason in conjunction with intelligence, sees the 
intelligible ; but the intelhgence of intellect always sees it, and always is; and 
\conjoins reason to if, When reason acquires the form of intellect. 

After what manner however, 15 truly existing being comprehended by a partial 
intellect, or by reason? For this is still more admirable. May we not say, that 
though the intelligible itself cannot be comprehended by intellect and reason, 
because itis superior to all comprehension, and comprehends all things exemptly, 
yet intellect possessing its own intelligible, 15 also on this aceourt said to compre- 

“hend the whole fof an intelligible nature}. But reason through the intellect which 
is co-ordinate to itself, receiving the conceptions of real beings, is thus through 
these said to comprehend being. Perhaps also it signifies, that reason running 
round the intelligible, and energizing and being moved as about a centre, thus 
surveys it; intelligence indeed knowing it intransitively and impartibly, but 

vreason dancing as it were round the essence of it in a circle, and evolving the 
united hypostasis init of all things, 

In the next place, letus direct our attention to opinion, and consider what it is. 
That itis therefore the boundary of the whole rational life, and that it is conjoined 
to the summit of the irrational life, is frequently acknowledged. But we shall 
now unfold such things as are the peculiarities of the Platonic doctrine; and 
which are as follow: That the doxastic part comprehends the reasons ' [or pro- 
ductive principles] of sensibles; thatit this is also which knows the essences of 
them; and that it knows the ors, or that a thing is, but is ignorant of the cause of 
it. For since dianoia knows at one and the same time both the essences and the 
causes of sensibles, but sense knows neither of these; for itis clearly shown in 
the Thewtetus that sense does not know the essence of a thing, and that it is 
perfectly ignorant of the cause of the objects of its knowledge 5 it is necessary 


that opinion being arranged between sense and diangia, should know the essences 
fon) > ’ 


* These reasons in a divine soul, subsist both gnostically and fabricatively, and inthe human soul also, 
taey thus subsist, when it revolves on high in conjunction with the Gods; but during tue union of the 


soul with this outward body, they subsist in it gnostically onls. 


ΠΟΟΚ 11.} TIMAEUS OF PLATO. 209 


of sensibles, through the reasons which it contains, but should be ignorant of the 
causes of them. For thus right opinion will differ from science in this, that it 
alone knows that a thing is, science being able to survey likewise the cause of it. 
But sense adheres to opinion, being also itself a medium between the instrument 
of sense and opinion. For the instrument of sense apprehends sensibles accom- 
panied with passion, TTence also it is corrupted through the excess of sensibles. 
But opinion possesses knowledge undefiled with passion, Sense however partici- 
pates in a certain respect of passion, but has also something gnostic, so far as it is 
established in the doxastic part, is laminated by it, and) partakes of the form of 
reason, since it isin itself irrational. In this, therefore, the series of gnostic powers 
is terminated, of which indecd intelligence is the leader, which is above reason, 
and is without transition. But reason has the second order which is the intelli- 
gence of our soul, transitively coming into contact with real beings. Opinion 
has the third order, being a knowledge of sensibles conformable to reason. And 
sense has the fourth order, being an irrational knowledge of sensibles. For 
dianoia, being a medium between intelligence and opinion, is gnostic of middle 
forms, which require a more obscure apprehension than that of intelligence, but a 
clearer pereeption than that of opinion; as Socrates said on the preceding day, 
when he defined the ditferent kinds of knowledge by the objects of knowledge. 

It must be said, therefore, that opinion is according to reason, because it 
possesses gnostic reasons of the essences of things, but that it is otherwise irrational, 
as being ignorant of causes. For Socrates in the Banquet, speaking of it says, 
“since it is an irrational thing, how can it be science?” But it must be admitted 
that sense is entirely irrational. For in short, since each of the senses knows the 
passion produced about the animal by the object of sense, hence intelligence is 
an intransitive, but dianoia and reason a transitive knowledge ; opinion a know- 
ledge in conjunction with reason but without the assignation of cause; sense an 
irrational Knowledge of passions; and the instrument of sense passion enly. 
Thus, for instance, when an apple is presented to us, the sight indeed knows that it 
is red from the passion about the eye, the smell that it is fragrant from the pas- 
sion about the nostrils, the taste that it is sweet, and the touch that it is smooth. 
What then is it which says that the thing presented to us is an apple? For it is 


not any one of the partial senses; since each of these knows one certain thing 


only about the apple, and not the whole of it; nor does even the common sense 

know this. For this alone distinguishes the differences of the passions; but it 

does not know that the thing which possesses an essence of such a kind is the 
Tim. Piat, Vou. I. 2D 


210 PROCLUS ON THE [BOOK 11- 


whole thing. Hence, it is evident that there is a certain power superior to the 
senses, which knowing the whole prior to the things which are as it were parts, 
and surveying the form of it, is impartibly connective of these many powers. 
This power, therefore, Plato calls opinion, and on this account, he denominates 
that which is sensible doxastic. ‘ 

Farther still, since the senses frequently announce various passions, and not 
such as things of this kind are in themselves, what is it in us which judges and 
says, that the sight is deceived when it asserts that the sun is but a foot in 
diameter, and that the taste which pronounces honey to be bitter, is the taste of 
those that are diseased?) For it is entirely evident that in these, and all such-lke 
particulars, the senses announce indeed their own passions, and are not perfectly 
deceived. For they say what the passion is ubout the instruments of sense, and 
itis athing of such a kind as they assert it to be; but that which says what the 
cause is of the passion, and forms a judgment of it, is something different from 
sense, Hence, there is acertain power of the soul superior to sense, which no 
longer knows sensibles through an instrument but through itself, and corrects the 
wrossness of sensible information, And this) power indeed which is reason as 
with reference to sense, is irrational as with reference to the knowledge of trily 
existing beings. But sense is simply irrational, On this account, Plato in’ the 
Republic calling this power opinion, shows that it is a medium between 
hnowledge and ignorance: for it is indeed a rational knowledge, but it is 
mingled with irrationality, knowing sensibles in’ conjunction with sense, But 
sense is alone irrational, as ‘Timwus also denominates it; i the first place, 
because it is also inherent in irrational animals, and is characteristic of every 
irrational life; for by these things, what is said in the Theatetus distinguishes 
it from science. In the second place, because in contradistinction to all the parts 
of the irrational soul, it is disobedient to reason. For the irascible and epithy- 
metic parts, are obedient to reason and its mandates, and receive from it erudi- 
tion. But sense though it should hear reason ten thousand times asserting that 
the sun is greater than the earth, yet would) still see it to be a foot in diameter, 
and would not otherwise announce itto us. In the third place, because neither 
does it [accurately] know that which it knows. For it is not naturally adapted 
to see the essence of it. For it does not know what a white thing is, butit knows 
through passion that it is white. It likewise is not separated from the instrument 
of sense,’ and is therefore on this account irrational. For thus in the Georgias, 


* Instead of διακέκριται δε ro acaOnrnpior in this place, it is necessary to read ov &caxexpiraa δὲ τὸν 
αισθητηριον. 


ROOK 11. TIM.EUS OF PLATO. 211 


irrational knowledge is defined to be not scientific, but conjectural. [n the fourth 
place, sense is alone irrational, because it is the boundary ofthe whole series of 
knowledge, possesses an essence most remote from reason and intellect, pertains 
to externals, and eflects its apprehension of things through body. For all these 
particulars demonstrate its irrationality. 

Every thing generated therefore is apprehended by opinion in conjunction with 
sense; the latter announcing passions, but the former producing from itself the rea- 
sons of them, and knowing the essences of sensibles. And as reason when in con- 
tact with intelligence sees theintelligible, thus also opinion co-arranged with sense, 
knows that which is generated. For since the soul is of a middle essence it gives 
completion to a subsistence between intellect and irrationality. For by its sum- 
mit it is present with intellect, but by its ultimate partit verges to sense. Hence 
also Tiinwus in the former conjunction, arranges intelligence prior to. reason, as 
being more excellent; but in the second he places opinion before sense. For 
there indeed, reason is posterior to intelligence, as being a less intellect; but) here 
opinion is prior to sense, as being rational sense. Opinion however, and reason 
circumscribe the whole breadth of the rational essence. But intellect is our king, 
and sense our messenger, says the great Plotinus. Reason indeed, togetuer 
with intellect, sees the intelligible; bat by itselfit: surveys reasons or forms that 
have a middle subsistence, And opinion in conjunction with sense, sees that 
which is generated ; but by itself it contemplates all the forms it contains, con- 
cerning which we have elsewhere spoken, have shown how these forms subsist, 
how the place of them is the doxastic part of the soul, and that the intelligible 
ix apprehended by reason, but by opinion, the intelligible is seen as a doxastic 
object. For the object of its knowledge is external to, and not withinit, as the 
intelligible is within reason. Hence the object is not comprehended by it, but 
is called epinable aud not sensible; because opinion knows indeed the essences 
of things, but sense does not. [lence too, it receives the appellation of a clearer 
knowledge, which knows wha¢ a thing is, but not alone ¢hat it is, which latter we 
say is the employment of sense; and in’ consequence of this Timieus very pro-- 
perly calls that which is generated the object of opinion. For this is Pythagoric ; 
since Parmenides also considered the discussion of sensibles, ἡ as a discussion 
according to opinion; sensibles being in their own nature perceptible by this 


' Instead of exec και o ev Llappercder, την περι των αἰσθητων xpayparcwy in this place, it is necessary 
to read eres caco Παρμενίδης, την πέρι των αἰσθητων πραγματειαν. 


412 PROCLUS ON TITE [βοοκ 11. 


power of the saul. Hence it is not proper to call that which is generated sensi- 
hie alone, because sense is not gnostic of any essence, nor the object of opinion, 
without the addition of sense. 

Ifere however, Aristotle particularly blames the second assertion of Timzus. 
For where is it [universally] true that what is perceived by opinion in conjunction 
with sense is generated and corrupted?) — For heaven is uabegotten and indes- 
tructible, though itis perceived by opinion in conjunction with sense. And 
Timiwus inthe course of this dialogue, inquires whether the whole heaven was 
venerated. At present, therefore, it must be said by us, that generation and cor- 
ruption subsist according to analogy in the heavens, not only according to the 
motions and mutations of figures, but also because a celestial body is not pre- 
duced by itself, but alone subsists from another cause. [ence it is generated 
as having the cause of its subsistence suspended from another thing (different 
from itself. Since, however, it not only subsists from, but is connected by another, 
not being able to connect itself, and is corrupted according to its own proper 
reason, on this account it assumes generation co-ordinately with corruption. — Por 
truly existing and) eternal beings generate themselves, and are connected by 
themselves, whence also they are said to be in their own nature unbegotten and 
indestructible. Tf, however, truly existing being is unbegotten, and therefore sub- 
sists from itself, that which does not subsist from itself will not) be truly unbe- 
eotten. And if that which is truly indestructible is naturally adapted to connect 
itself, that which is not naturally adapted to connect itself will not be truly 
indestructible. Heaven, however, but I mean by heaven the corporeal-formed 
nature of it alone, is neither adapted to produce nor to connect itself, ΕῸΓ every 
thing of this kind which produces and connects itself, is impartible, Hence it is 
neither truly unbegotten ' nor truly indestructible, but so far as pertains to its 
corporeal nature, It is generated and made. Farther still, as Aristotle himself 
says, and clearly and generously demonstrates, no finite body possesses an infi- 
nite power. But the eclestial body is finite, and therefore does not possess an 
infinite power. The indestructible, however, so far as indestructible, possesses an 
infinite power. Hence body, so far as body, is not indestructible. So that from 
the reasoning of Aristotle 11 is demonstrated to be a thing of this kind. But after 
what manner the heaven is unbegotten and perpetual, will be manifest to us 


* Instead of ove apa οντων γενητὸς ἐστιν in this place, it is obviously necessary to read ove apa orrws 


ayernros ἐστιν. 


BOOK 11. TIM-EUS OF PLATO. 213 


shortly after. Now, however, this alone is evident from what has been sald, that 
every thing corporeal, is of itself, or in its own nature generated and corrupted, 
but never truly is, as Plato also says in the Politicus. For he there observes 
“ that to subsist always invariably the same, alone pertains tothe most divine of all 
things. But the nature of body ts not of this order. That, however, which we de- 
nominate heaven or the world, possesses indeed many and blessed prerogatives from 
its generator ; but, as it partakes of body, it is impossible that it should be 
entirely free from mutation.” We have shown, therefore, how the heaven falls 
under the above-mentioned distinctions, 

Ifhowever, the damoniacal Aristotle, should again doubt respecting what is 
said of eternal being, not enduring to say that every thing which always is, is 
comprehended by intelligence in conjunction with reason; since the most divine 
of visible objects always * exist; we think it fit, that he should not confound the 
eternal, and that which subsists through the whole of time. For he also distin. 
cuishes eternity from time ; and attributes the former indeed to intellect, but the 
latter to heaven, and the motion of heaven. That always-existing being, there- 
fore, the eternal, is a thing of such a kind as Timiwus defines it to be. The 
most divine, however, of visible objects, are afier another manner perpetual, and 
not according to an eternal permanency. But they are produced in the whole of 
time from their causes, and the whole of their existence is in becoming to be. 
This also is said by Aristotle, that eternity is connascent with intelligibles, pos- 
sessing and comprehending in itself infinite time ; and therefore the eternal is truly 
intelligible.” Jf, however, that which akcays is, signifies the eternal, why is it ne- 
cessary to refer the nature of heaven to this perpetual being, and why should we 
not say that it is always generated, or becoming to be, as being co-extended with 
the perpetuity of time? So that we shall thus dissolve the objections from his ar- 
guments, which he urges against these definitions. Since, however, we have 
replied to this inquiry, we shall dismiss it; for it will be spoken of hereafter. 

But, in short, the opinion of Plato concerning criteria, may from these things 
be assumed. Vor diflerent persons admitting a different criterion, some asserting 
that it is sense, as the Protagoreans, others opinion, as he who said, 


Opinion is in all things fram'd; 
* Itis necessary here, to supply the word ae. 


* Instead of ro awytov vonroy ovros ἐστιν in this place, it appears to me that we should read cae 


TO αἰωγίον apa vonToy οὕτως €or. 


214 PROCLUS ON THE [Book 11. 


others that it,is reason, and others that it is intellect; Plato divides the essence of 
the criteria conformably to things themselves, attributing intellect to intelligibles, 
dianoia to dianoetic objects, opinion to doxastic objects, and sense to sen- 
cibles. You must not however fancy that the criteria are on this account di- 
vulsed according to him from each other. — For the soul is both one and amul- 
titude. If, therefore, the soul which judgesis both one ἡ anda multitude, the judicial 
power will also be both uniform and multiform. Some one therefore may say, 
what is this one power? We reply, reason. For this, when it proceeds to the 
survey of intelligibles, uses both itself and intelligence ; not that intelhgence in- 
deed is the instrument, and reason that which uses it, as the Platonic Severus 
thought, considering intelligence as inferior to reason, but that intelligence is the 
licht of reason, perfecting and elecating it, and Uluminating its gnostic power. 

But when it forms a judgment of middle reasons, it alone uses dianoia and 
itself, and through this is converted to itself. When also it decides on objects 
of opinion, it moves opinion ; but in judging of objects of imagination, it excites 
the phantasy, and in judging of sensibles, sense. For when it considers the 
sensible essence of forms, such as is every sensible object, it uses opinion as the 
co-adjutor of its speculation, Vor in this the reasons of sensibles subsist. But 
when it directs its attention to the position or figure of a certain thing, as for in- 
stance, to the manner in which the earth 15 posited, which has in its summit a 
habitude to the heavens, it then excites the phantasy, in order that it may 
survey the object of its inquiry accompanied with interval and morphe, as it Is. 
And when it considers an eclipse, it employs sense as an adjutor in its obser- 
vations. At one time also, it admits the judgments of the second powers ; but 
at another, it blames the errors which they frequently happen to commit on ac- 
count of the instruments. Concerning the criteria therefore, thus much may 
sutlice for the present; for we have discussed these things more copiously in our 
Commentaries on the Thewtetus. From what has been said, however, the great 
accuracy of the before-mentioned definitions is evident. 

But if you are willing, we will also survey the same thing according to another 
method. I say, therefore, that the mature which is primarily perpetual being, is 
that which is eternal according to all things, viz. according to essence, power, 
and energy. And that the nature which is simply generated, 1s that which re- 
ceives }} " its essence, power and energy in time, For itis necessary that the 


‘ It is requisite here to supply the word ἐν. 


> For ragwy here, read πάσαν. 


ROOK τι TIM.EUS OF PLATO, 215 


former should) be wholly eternal, but the latter wholly temporal. And that the 
former should be at once every thing in a self-subsistent manner, but that the 
latter should have its hypostasis suspended elsewhere than from itself, and con- 
sisting Inan extension’ of existence. Since these, however, are the extremes, 
the media are, things which in a certain respect participate of a portion of being, 
and ina certain respect communicate with generation. But again, there are two 
natures which participate of neither of these, one in consequence of being su- 
perior, but the other through being inferior to them. For matter is neither being, 
nor that which is generated. For it is neither comprehended by intelligence, nor 
is sensible. And this also is true of the one, as Parmenides demonstrates of both 
these, of the latter in the first, and of the former in the fifth hypothesis, 
Perpetual being, therefore, is the whole of the intelligible, and the whole of the 
intellectual genus, every supermundane intellect, every intellect participated hy 
divine souls, and every intellect which is called partial, and is participated by an- 
gels, and diemons ; and by partial souls, through angels and daemons as media. 
And as far as to this, perpetual being extends. For every intellect enerzizes 
eternally, and is measured in the whole of itself by eternity. But that which is 
generated, is every thing which is moved in a confused and disorderly manner, and 
which in conception is surveyed prior to the production of the world ; likewise 
every thing which is) properly generated and corrupted, heaven, and all these 
sensible and visible natures. “Timius also detines that which is simply generated, 
and that which is simply perpetual being, to be these. But the intermediate 
natures are those which communicate with both these; and on each side of them 
are the natures which participate of neither of these. Hence Timeus proposes 
hoth of them affirmatively and negatively, as for instance, perpetual being, and 
without generation, and again, that which is generated, and is necer real being, in 
order that through the affirmations he may separate them from things which 
are the recipients of neither, but that through the negations they may be distin- 
guished from things which ina certain respect participate of both. 

As these, therefore, are the extremes, viz. every intelligible and intellectual 
essence, and every sensible essence, let us direct our attention to the intermediate 
nature. For Timeus calls both time and the soul generated. And it is evident 
that these, as not being sensible, are in a certain respect beings, and in a certain 
respect generated, but perfectly neither of these. Porphyry, therefore, rightly 
observes, that Plato now defines the extremes, viz. that which is primarily being, 


* For xapagrace here, read παρατασει. 


216 PROCLUS ON THE [Βοοκ as 


and that which is alone generated, and that he omits the media; such for instance 
as, that which is at one and the same time deing and a generated nature, or that which 
is both generated and being ; of which being and gencrated are adapted to the nature 
of souls, but vice versa that which is generated and being, are allied to the summit 
of generated natures. Such as this, however, is the nature of the universe which 
vivifies the universe. For this nature so far as itis divisible about bodies, ts 
venerated, but so far as itis entirely incorporeal, is unbegotten, But it is absurd 
to say that matter is both generated and being. For thus it: would be superior to 
generated sensible natures, since these are eenerated alone, but matter would also 
participate of being. Andif you are willing separately to assume that whichis alone 
perpetual being, and that which is alone venerated, by taking away from one of 
the definitions intellect, and from the other sense; you will produce the definition 
of the medium. For this is known by reason and opinion, For reason knows 
both itself and opinion, and opinion knows itself an reason 3 the former indeed 
both in conjunction with cause; but the latter both, without cause. Vor in this 
reason and opinion differ from each other. Opinion also is known by reason, and 
reason by opinion, And the whole [rational] soul subsists through both these 
which are media. Thus too, by assuming the worse of the two upward terms, 
viz. reason, and making it to be spurious reason, and of the two downward terms 
sense, and making it to be insensible sense, you will then have the manner in which 
Plato thought matter may be known, viz. by spurious reason, and insensible sense. 
Assuming likewise analogously in each, that which is the better of the two, and 
mahing it to be spurious according to that which is more excellent, you will 
Lave the manner in which ¢he one is known, viz. by a spurious intellect, and 
spurious opinion. Henee it is not properly simple, and is not known from cause. 
It is known therefore by a spurious knowledge, because it is known in a superior 
manner according to each. For opinion does not know from cause, and the one 
is not known from cause, but from not having a cause. And intellect knows that 
which is simple; but a spurious intellect: knows the one, because it is superior to 
intellectual perception. The superior therefore, here, is spurious as with reference 
to intellect, as de one’ also is more excellent than that which is simple, such as 
that is which is intelligible to truly existing intelleet, and to which intelleet ts 
allied and is not spurious. It perceives therefore, the one, by that in itself which is not 
intellect. But this is the ove in it, according to which also it is a God. 


ee Ste F : 
For ἐκεῖνος liere, it is necessary to read eseau. For Proclus is speaking of the τὸ Ἂν». 


BOOK 11.} TIMAUs OF PLATO. 217 


“ Ievery thing however, which is generated, is from necessity generated 
by a certain cause. [or it is pertectly impossible that it should have 
generation without a cause.” 


Timeus, in a manner truly conformable to the geometric method, after the 
definitions assumes these axioms. For having said what being and what that which 
ts gencrated are, he adds these other common conceptions ; that the thing which 
is gencrated, is entirely generated by a cause; but that the thing which is not 
generated by a cause, cannot have generation. From these axioms also it is 
evident that ro διαιρετον, does not signify the dividing method, but that the 
hypotheses are to be defined. For the assertion that every thing which is generat- 
ed, is necessarily generated by a certain cause, and that it is impossible for it to 
have generation without a cause, and also the following axiom, that what is 
generated according to an eternal paradigm is rendered beautiful, all these being 
axioms, are to be considered as belonging to the term διοριστέον, and not to be 
parts of division. Since however one of the present axioms is more clear, but the 
other is less known and clear, hence Timieus places the one as the middle term, 
but the other as the conclusion. For the axiom, every thing which is generated, 
is necessarily generated by a certain cause, is the conclusion. But the axiom, 
it is entirely impossible that it should have generation without a cause, is the 
iniddle, in order that the syllogism may be categoric, and may be in the first 
figure, as follows: It is impossible for that which is generated to be generated 
without a cause. But this is necessarily generated by a certain cause. Every 
thing therefore which is generated, is from necessity generated by a certain cause. 
For it is better to collect: what is said after this manner, as the divine Jamblichus 
also thinks we ought, than to make, as some other persons do, the syWogism to 
be hypothetical. But how is the middle more known than the conclusion? For 
it is evident that a thing must necessarily be, which it is impossible should not be, 
and that itis impossible a thing should not be, which necessarily is. Or ina 
certain respect each of these is the same. But frequently it is not known that a 
thing necessarily is, but that it is impossible for it not to be, is known. Thus for 
instance, the physician says [to his patient] it is necessary you should be 
nourished, and he will in a less degree persuade the sick man. But if he says, it 
is impossible to live without being nourished, this will now compel the paticnt [to 
take nutriment}. And again, death is necessary through a certain cause: for it 
is impossible not to die [i 6. to avoid death}, And, it is necessary to give money 

Tim. Plat. Vou. I. 2£ 


218 : PROCLUS ON THE [BOOK 11. 


that is owing to a tyrant: for itis impossible not to give it, And in a great 
variety of other instances, you may in asimilar manner see, that one of these is 
more ubscure, but the other more known, though both may appear to signify the 
saine thing. 

How, therefore, in the words before us, is the one clearer than the other? For 
what if in some things this should be true, but in others not? May we not say, 
that here also it is easy to learn how that which is generated, when it is separated 
from its cause, is powerless and imbecile? For not being able tu preserve itself, 
neither is it connected by itself. But as it derives from its cause alone its preser- 
yation and connexion, if it is separated from its cause, itis evident that it becomes 
of itself powerless, and being dissipated, departs into non-entity, which also 
demonstrates that what is generated, catnot be venerated without a cause. lor 
if it is generated, it is generated by a certoin maker. Hence it is rightly said in 
the Philebus, that whatis generated ts made, but that which makes is the cause to 
/that which is made! (of its being made]. If, however, this be the case, itis either 
generated by itself, or by another. Butat’ ly itself, it passes into the same with 
perpetual being ; and thus that which is generated, and that which always is, will 
be the same, and a generated nature will rank among things that have an eternal 
subsistence. But if it is not generated by itself, it is entirely generated by another, 
For it is necessary that what is generated, should be generated by something, if 
it is that which is generated, and not [real] being. Por not connecting itself, nor 
making itself in energy, it will suffer this from something else. And being itself 
by itself imbecile, it will derive power from another, Farther still, though the 
same thing should both act and suffer, so far indeed as it is that which suflers, it 
suflers from another, and so faras itis ctlective it operates on another, That also 
which is generated, so far as itis generated: sutlers, Bat if it sutlers, it suffers 
from something else: for itis not naturally adapted to generate itself. For it 
would be before itis generated, and would bein energy prior to subsisting in 
capacity. For itis necessary that what operates should operate in energy on 
that which is in capacity. Plato, therefore, conjoining that which is generated to 
cause, which he does in the conclusion, very properly uses the term from necessity. 
Kor firmness and stability accompanied by persuasion accede to that which is 
venerated, from its cause: just as he says inthe Politicus, that arenovated tmmor- 

ality is imparted to the world from its father. But separating that which is 


Por τῷ yeyropery here, it is requisite to read ry ποιουμένῳ. 


anok wd TIMEUS OF PLATO. 219 


renerated from its cause, which he does in the middle, he uses the term impossible. 
For that which is generated, surveyed by itself, is inefhicacious and imperfect. 

Moreover, in employing the word cause, he indicates the uniform power of {πθ΄ 
demiurgic principle; calling the demiurgic cause, not simply that which gives 
subsistence to another thing ; for Socrates says that the good is the cause of intelli- 
cibles, but it is not the demiurgic cause of them. For the demiurgic is attributed 
to veneration as Plato says in the Philebus, “ that the demiurgic refers to that 
which ts gencrated.” Hence, prior to the world, there are different causes of 
different things, but there are not demiurgic causes of generated natures. If 
therefore, there are many demiurgic causes, there is also one such cause [prior to 
the many]. For in short, if that which is generated is one, union must accede to 
it from its cause, and therefore itis much more necessary that its cause should be 
uniform and connective of multitude, in order that what is generated may become 
one conformably to the union pre-existing in its cause. And thus much con- 
cerning these particulars, 

It is here, however, usual to enumerate all the causes, and the differences of 
causes according to Aristotle ; nor is this done immethodically. For it is requi- 
site to say that every cause is either essential or accidental, fand this proximately 
or remotely,] and that these subsist in a two-fold respect, either simple or complex. 
All these, likewise, have a two-fold subsistence ; as they are either in capacity, or 
in energy. For thus the multitude of them may be surveyed. For on account of 
the essential and accidental, there are two modes of the explication of causes. 
But on account of these being attributed in a two-fold respect, either proximately 
or remotely, there are four modes, And again, on account of all these subsisting 
ina two-fold respect, either as simple or complicated with each other, there are 
eight modes, Through these also being two-fold, either in energy, or in capacity, 
there are sixteen modes, But on account of causes being predicated in a four-fold 
respect according to Aristotle, but according to Plato, causes subsisting in a three- 
fold,’ and con-causes also, though in a different way, in a three-fold respect,—hence 
according to the former, there will be sixty-four modes of causes ; [but according 
to the latter there will be forty-eight modes of causes,] and the same number of 
con-causes. For thus the assumption will become perfectly methodical ; though 
that of Plato is usually omitted by the interpreters, who having enumerated causes 


* These causes are, the producing, the paradigmatic, and the final ; and the con-causes are, maller, 
matcrial causes, and form. 


220 PROCLUS ON ΤῊ [ποοκ 4t. 


according to Aristotle, enquire how it is said that every thing which is generated, 
is generated by acertain cause. We, however, omitting all this superfluous discus- 
sion, say that Timeus is here speaking about the eflective cause. Hence he uses the 
words, by a certain cause. For the term by which, is adapted to that which is 
effective. But he adds a@ certain cause. For the intellect of the universe, soul 
and nature, are said to be producing causes, and prior to these, other causes have 
this dignity, yet as many things are generated, and there are many causes, thoueh 
not of each particular, the word certain is very properly added. | For each par- 
ticular is generated by a certain cause, and not by all causes. These things 
therefore are manifest. 

This axiom, however, is entirely derided by the Epicureans, who make the 
whole world, and the most divine of visible natures to be the work of chance. 
Bat by the Aristotelians, for the name alone itis thought worthy of reverence, 
For they say indeed, that what is generated, is) entirely generated by a certain 
cause, but they undesignedly make the cause to be causeless, when they enumerate 
chance with causes. Por chance is this very thing, (he causeless. But Plato alone, 
following the Pythagoreans, rightly says that every thing which ts generated, ix 
generated by a cause, and places over generated natures, Fate and God. For 
though generated natures are many, and separated from cach other, and which 
also on this account are generated from many causes, producing in ἃ different 
manner, yet there is one cause collective and connective of the makers, in 
order that there may be nothing in vain, or adventitious in the universe. Jor it 
is not proper that beings should be governed badly. Let there, however, be one 
ruler, one cause ofall things, one providence, and one chain of beings ; let there be 
also together with the monad an appropriate multitude, many Kings, various 
causes, a multiform providence, and a different order; yet every where multitude 
has a co-arrangement about the monad, things various about that which is simple, 
things multiform about that which js uniform, and things different about that 
which is common, in order that a traly golden chain may have dominion over all 
things, and that all things may be constituted ina becoming manner, For if, as 
Aristotle says, all things are co-arranged with a view to form, itis necessary that 
there should be a cause of the co-ordination, and that nothing which is in vain 
should have a place in the universe, but that what appears to be in’ vain to a part, 
should be advantageous to che whole, These observations, however, have been 


made elsewhere. 


* These are the words of Anstotle, in the 12th book of his Metaphysics. 


HOOK ti] TIM.UEUS OF PLATO. ba | 


But what is said in the Philecbus appears to be more universal than this axiom, 
viz. that every thing which is mixed, subsists froma certain cause of the mixture. 
‘For if things which are mingled, are not to be mingled casually, it is necessary there 
should be one cause collective of the separated natures, and imparting union to 
the mingled form. . This cause, however, is in one mixture God, in another intel- 
lect, in another soul, in another nature, and in another a certain art, imitating 
nature, Indeed, every thing which is generated, is mingled, but not every thing 
which is mingled is generated. For the first of beings, bound and infinity, subsist 
mingled with each other. From these, therefore, Plato says other things, and also 
bodies derive their subsistence, All that is said here therefore, is analogous to all 
that is said in the Philebus, viz. the Demiurgus to the one, form to bound, matter / 
to the infinite, and that which is generated to that which is mixed. But the latter: 
are more universal than the former; because the latter [viz. the one, bound, the 
infinite, and that whichis mixed,] are beheld in all things, but the former (viz. the 
Demiurgus, form, matter, and that which is generated} are seen in mundane natures 
only, For intellect is mixed, as being knowledge, and as possessing infinite 
power, and also soul, as being at one and the same time impartible and partible. 
Hlenee, a certain cause, is the cause of that which is generated, just as that which 
is generated is a cer¢ain mixture, and not every mixture; by which also it is evi- 
dent that the Demiurgus is subordinate to the one, since he produces indeed a 
mixture, but a mixture which is generated. For since the causes of the world 
are these, the final, the paradigmatic, the effective, the organic,’ the formal, and 
the material, Timzus indeed points out to us afterwards, from reason and demon- 
stration, the final cause, but delivers the organic, the formal, and the material 
eause, from the former before-mentioned axioms. For if the universe is not [real] 
being, but that which is generated, itis a form participated by matter, and by | 
the orzanie, formal, and material causes is proximately moved, But Timeus 
unfolds to us the effective cause from what is now said. For if the universe is 
~ generated, there is an effective cause of it. And he unfolds the paradigmatic cause 
in what will be said afterwards. For if the world is beautiful it was generated 
according to an eternal paradigm. So that through these axioms investigating 
for us the causes of the universe, he delivers all things in order. And the hypo- 
theses afford him this utility, 

“When therefore, an artificer looking to that which possesses an inva- 
riable sameness of subsistence, and always employing’ a certain paradigm 


* There is an omission here, in the original, of ro οργανίκον. 
* For xporxoperos in this place, it isnecessary to read xporxpwperos. 


222 PROCLUS ON THE [Boox 11. 


of this kind, expresses in his work the idea and power of it, then it is 
necessary that the whole should be a beautiful effect; but when he looks 


to that which is generated, employing a generated paradigm, then his 
work will not be beautiful.” 


This also is in continuity with what has been said. For the paradigmatic is 
investigated after the effective cause; except that the before-mentioned axioms 
contribute to our discovering that there is a demiurgic cause of the universe, but 
the present axioms do not contribute to the discovery that there is a paradigma- 
tic cause of the world, but to the knowledge of what kind of a paradigm it is, 
whether eternal or generated. For from there being an effective cause, it follows 
that there is also a paradigm, either pre-existing in the maker himself, or external 
to him, and either superior, or inferior to, or of the same rank with him, For 
universally, that which makes, being extended to a certain form, makes that 
which it wishes to insert in the thing made. This therefore follows. It is neces- 
sary however to find that which is next in order, viz. whether the mundane para- 
diem is eternal, or generated. But to this the proposed axioms contribute: and 
the whole of what is said, will be truly consentaneous to itself. If the universe is 
generated, there is a Demiurgus of it; if thereis a Demiurgus of the universe, there 
is alsoa paradigm. And ifindeed that which is generated is beautiful, it was gene- 
rated on account of aneternal paradigm. But if it was not, that whichis generated 
is not beautiful. So that acontinued syllogism such as the following ts produced, 
The world was generated. Every thing generated, has a demiurgic cause. Every 
thing having a demiurgic, has also a paradigmatic cause. The world, therefore, has 
both a demiurgic and paradigmatic cause. And as in the first axioms there were two 
hypotheses, what perpetual being is, and what that is which is generated, and 
two other in the second axioms, viz. every thing which Is generated has a cause, 
that which has not a cause, is not generated ; thus also in these, there are two 
common conceptions, that which is generated on account of an ‘atelligible para- 
digm is beautiful, that which is generated on account of a generated paradigm is 
not beautiful. 

Each also of these is perfectly true. For he who makes on account of the intel- 
ligible, either similarly, or dissimilarly, imitates it. And if indeed similarly, he 
makes the imitation beautiful: for there, that which is primarily beautiful, sub- 
sists. Butifdissimilarly, he does not make on account of the intelligible: for on the 
contrary, he falls off from the similitude. And he who makes any thing on account 


nook 1] TIMAUS OF PLATO. pa as | 


of that which is generated, if he truly directs his attention to it, evidently does 
not make that which is beautiful. For this very thing is full of dissimilitude, and 
is not that which is primarily beautiful; whence that which is generated on 
account of it, is much more separated from beauty. Hence Phidias also, who 
made the [eclebrated] statue of Jupiter, would not have arrived at the conception 
of the Jupiter in ILomer, if he had looked at a generated resemblance of the God. 
And if he had been able to extend himself to the intellectual Jupiter, it is evident 
that he would have rendered his work still more beautiful. For from the para- 
digm indeed, beauty or the want of beauty accedes to the image; but from the 
maker, similitude or dissimilitude to the archetype is derived. With reference to 
both however, the image is said to be the image of the paradigm, but the work 
an eflect of the maker. On this account also Timeus, when he speaks of the 
paradigm, conjoins with itits image: for he says, “ Thus therefore we must speak 
concerning the paradigm and its image.” But when he speaks of the Demiurgus, 
he conjoins with hin his work : for he then says, “ Of whom [am the Demiurgus 
and father of works.” 

Since however paradizms are triple; for there is either an eternal paradigm of 
an cternal thing, or an eternal paradigm of a generated thing, or a generated pa- 
γα ταν Of a generated thing ;—hence when there is an eternal paradigm of an 
eternal thing, that which is entirely eternal is the paradigm of that which is so in 
a certain respect, as intellect of soul. But when there is an eternal paradigm of 
a generated nature, this paradigm also is in a certain respect eternal, i.e. according 
to infinite time. And when there is an entirely generated paradigm of a generated 
nature, this falls off from eternity. For it is not possible that what is essentially 
generated, should be productive of eternal natares. ‘The former, therefore, par- 
ticipate froin their paradigms of beauty and order, as being imitations of a stable 
nature ; but the latter, as deriving their subsistence from things mutable and in 
motion, are not beautiful, and vet are not entirely deformed, but are alone mani- 
fested through the negation of beauty. Such things, therefore, as are the beautiful 
progeny of art, are not beautiful when compared with the beauty which ac- 
cedes from an eternal paradigm to sensible paradigms." And perhaps on this 
account also, ‘Timwus does not say that what derives its subsistence according to 
a generated paradigm, is entirely deformed, but only that it is not beautiful. For 
that which is constituted according to artificial reason, does not subsist confonn- 


* For ονύμασι here, it scems necessary to read, παραδειγμασι. 


a4 PROCLUS ON THE (Book 11. | 


ably to an eternal form, since there are not in intellect paradigms of things 
artificial. Hence, they are not simply beautiful, nor yet are they deformed, 
because in short, they derive their subsistence according to reason, [or that pro- 
ductive principle which ts in the mind, of the artist.) That these axioms there- 
fure are true, we may through these observations be reminded. 

Some however doubt, how Plato assumes as a thing acknowledged, that there 
is a Demiurgus of the universe who looks to a paradigm: for there is not a De 
miurgus of it say they who directs his attention to that which is invariably the 
same. And many of the ancients indeed are the patrons of this assertion ; among 
whom are the Epicureans, who entirely deny the existence of that which is per- 
fectly eternal. The Stoics admit that there is a Demiurgus, but assert that he 
is inseparable from matter. And the Peripateties grant indeed, that there is some- 
thing which is separate from matter, yet do not allow that it is a producing, but 
that itis a final cause. Hence they also take away paradigms, and place over 
the whole of things an intellect void of multtude. Plato however and the 
Pythagoreans celebrate a separate and exempt Demiurgus of the universe, a pro- 
ducing cause of all things, and a providence that is attentive to the welfare of 
wholes; and this with the greatest propriety; for if the world, as Aristotle says, 
aspires after intellect, and is moved towards it, whence does it derive this desire ? 
For since the world is not the first of things, it is necessary that it should possess 
this tendeney, from a cause which excites it to desire. For he also says that the 
appetible is motive of that which is appetitive. But if this is true, and the world 
by its very being and according to nature is appetitive of intellect, it is evident 
that the whole of its existence is from thence, whence also its being appetitive 
is derived. Whence likewise is the world, since it is finite, moved ad infinitum? 
For every body possesses, as he says, a finite power. Whence therefore does the 
universe derive this infinite power, since it is not from chance, as Epicurus says 
it is? In short, if intellect is the cause of a motion which ts infinite, uninterrupted, 
and one, there is something which is productive of the eternal. But if this be 
the case, what should hinder the world from being perp πα}, and deriving: its 
subsistence from a paternal cause; for as it receives an infinite: power of being 
moved, from the appetible, through which it is moved ad intinitum, thus also it 
will entirely receive from thence an infinitive power of existing, through the pro- 
position which says, that in a finite body there is not at any time an infinite 
power. Ether therefore, it has not a power through which it is connected, and 


HOOK τι} TIM.EUS OF PLATO. 225 


how is this possible? For every thing partible, has something impartible which 
connects it, as Aristotle himself somewhere says, and the universe also is an 
animal. He therefore says that God is an eternal animal, but every animal is 
connected by the life which is init. Or the universe has, indeed, a power which 
connects it, but this power is finite, This, however, is impossible: for if it is finite, 
it will fail. Or it possesses an infinite power. And again, it will not have this 
from itself, Something else, therefore, imparts to it the power of existing, and 
imparts not the whole at once. For it is not receptive of the whole at one time. 
Hlence it imparts this power by influx, and the influx is perpetual, and always as 
much as the world is able to receive. So that the world is always becoming to be, 
and never ts. 

But if intellect is the Demiurgus of the world, whether does it make that which 
it makes, by a reasoning process, or by its very being? If indeed by consulting, 
an absurdity follows. For there will be a mutation about it, and the passions of 
a partial soul. It will not therefore consult. And if it should consult, it 
must entirely antecedently assume in itself the work about which it consults ; 
Just as every one does who consults before he energizes, But if it makes by 
its very being, it makes that which is similar to itself And if it does this, 
it will contain the paradigms of the things that are generated. And again, 
we must investizate, whether these paradigms subsist: primarily init, or not, and 
whence it derives this paradigmatic cause of wholes. Farther still, after what 
manner do we see artificers that are here produce? Ts it not by possessing the 
reasons cr productive principles of their effects? This, therefore, the damoniacal 
Aristotle will also grant. But if art imitates nature, it is necessary that natnre, 
much prior to art, should contain the reasons of the things which she generates. 
And if nature does this, we must inquire whence she is moved, and whence she is 
perfected? For she is irrational ; and thus ascending, we must say that the causes 
of all things are in intellect. In opposition to Aristotle, indeed, much has 
been said by many ; but our business, at present, is to explore what Plato says. 

In the first place, therefore, let us investigate from what cause he introduces to 
cenerated natures the beautiful and the not beautiful, from the paradigm, and not 
from the producing cause. It might then have been said, that there are two-fold 
demiurgic causes, viz. the generated and the intelligible, the latter being effective 
of beautiful things, but the former of things that are not beautiful. But Plato 
does: not speak after this manner, but says that intelligible paradigms are the 
paradigms of beautifal eflects, hut generated paradigms, of such as are pot beau- 


Tim. Plat. Vou. I. 2F 


226 PROCLUS ON THE [poo 11. 


tiful. It may however be said, that what is here asserted contributes to erudition, 
exhorting us not to reject beautiful actions. Por if he had said that what is gene- 
rated, is not effective of beauty, perhaps he might have rendered us more sluggish 
with respect to beautiful actions. But it will be better and more physical, it we 
say that it is possible for the same eflective cause to look to two-fold paradigms, 
and to make a certain thing beautiful, and acertain thing not beautiful, Por 
soul looking to intellect, generates truth and science, but looking to generation, 
she procreates imaginations, and passive appetites, But itis tipossible for the 
same paradigm to be the cause of beautiful and not beautifal effects. Very properly 
therefore is it asserted, that from this cause beauty and deformity accede to genes 
rated natures. As the paradigm however of this universe is beautiful, itis evident 
that it is intelheible, and always subsists invariably the same; to Which also the 
Demiurgus looking, adorns the universe, If, theretore, itas the supplier of beauty, 
it has the highest order among eternal beings, and belongs to the first intelligibles, 
Hence the cause eflective of beauty is there, through which all things are beautiful, 
intellect, soul, and the nature of body. Again, therefore, the Demiurgus, indeed, ts 
the cause of form, but the paradigni of beauty, and the “οὐ of union, And the last 
of these. supplies all things at once, but the paradigm is the suppher of beauty and 
form, and the demiurgic cause, so far as it is Intellectual, of torm: and essence. 
Moreover, the demiurgie cause looking to the intelligible ts multiform. For 
the whole Demiurgus fabricates in one way ἡ looking toil. He, therefore, is united 
to it according to supreme transcendency. But the demiurgic triad fabricates in 
another way. And of this triad indeed, the first (i. οὐ Jupiter) fibricates uniformly 3 
the second fi. e. Neptune} generatively, and the last (i.e. Pluto} convertively. 


And in one way in the ruling, in another in the liberated and in another, in the 


mundane order. But after this triad, we must survey fabrication proceeding after | 


a different manner to the many demiursie Gods, who from these receive and are 
allotted paternal powers. After these, also, it proceeds In one way to demiurgie 
angels, but in another to demiurzic damons, the attendants of this order. 
farther still, we must likewise survey the undefiled forms of life, which contribute 
to the demiurgic series, and the genera of partial souls, which follow. the demi- 
urgic choir, For the peculiarity and the mode of production, and of looking 
to the intelligible, extend diflerently to diflcrent natures, as far as to these, Itis also 
necessary to admire this in Plato, that he does not sity that what is generated on 


' Por a\\q@ here, itis necessary to read adiwo. 


Book 11.} ΤΊΜΕῸΝΟΕΡΙΑΤΟ. v7 


account of! an eternal paradigm is Jwautiful, but that what is generated by the 
Demiurgus who looks to it. is most beautiful; since that which is confused and 
disordered is generated, for it is visible and sensible. But every thing of this 
kind is and was generated, as he says further on, receiving from the intelligible 
certain vestiges of forms prior to fabrication, and is not most beautiful, though it 
is ina certain respect beautiful, as with reference to the formless nature of matter. 
Hence that which is generated on account of an eternal paradigm, such for 
instance as that disorderly and confused nature, is not simply beautifal, but that 
which was generated by the Demiurgus looking to it. For from that confused 
nature the Demiurgus was absent; but the intelligible prior to the Demiurgus, 
uminated that disorderly essence. So far, however, as it was generated by the 
Demiurgus, it was also generated by the eternal paradigm, energizing on it through 
the Demiurgus as a medinm. And so far indeed as it was generated by the 
paradigm, it was invested with form, but so far as by the Demiurgus, it was 
arranged, For the Demiurgus is the cause of order ; but the paradigm is simply the 
cause of form to its participants. 

Farther still, from the paradigm itself the difference of demiurgic powers may 
be assumed. For some of these powers, indecd, looking to the whole of intelli- 
gibles, produce according to the whole of them ; but others produce partially. And 
some, indeed, survey the whole of intelligibles through union 3. but others through 
intelligence. Some, again, do not produce according to the whole of the intelli- 
gible; but some are divided according to the four primary causes ; others proceed 
into a greater number; and others make the last forms the paradigms of their 
productions, Hence through these, there is one shepherd of men, but another of 
horses, as Plato says in the Politicus, and in a similar manner in’ other forms. 
As the demiurgie series therefore is various, and there are different paradizins of 
diferent things, some of which are more total, but others more partial, Timwus 
very properly does not say, that he who uses this intelligible paradigm, makes that 
which is generated to be beautiful, bnt he who uses a paradigm of this kind. In 
the intelligible paradigms therefore, the part is in a certain respect the whole, on 
account of the union of intelligibles; and the multitude is most similar to the 
monad, through the domination of sameness. Since also the whole Demiurgus 
looks indeed to the intelligible and all-perfect animal, but employs the paradigm 
which is in himself, possessing intellectually the intelligible ; which paradigm also 


' For προαιωνίον in this place, we must read προς awwrior. 


298 PROCLUS ON THE [poox 15, 


- 


is such as the intelligible through similitude to it, but is of a more partial nature ; 
hence Timwus adds the words a certain to a thing of this kind. Yor these intel- 
ligibles participate of the eternal paradigm, and are more partial than all-perfect 
animal.. Hence, too, he calls idea, τὸ, a certain thing, assimilating that which is 
vencrated to the paradigm. But fabrication imparts essences and powers to the 
things that are generated. Why, however, of eternal being does he say “ employing 
a paradigm of this kind,” but of that whichis generated, he no longer adds the ex- 
pression ‘ of this kind,” but instead of this, adduces the term venerated? Is it 
not because the intelligible has something similar to itself, as having the highest 
rank, but that which is generated being the last of things, has nothing else 
similar to itself? For that which is produced on account of it, is generated, and 
to this the dissimilar is appropriate ; but to the intelligible, the similar, the same, 
and every thing of this kind, is athed. And = thus much concerning these parti- 
eilars, But) the term αὐδάν must be conjoined: to aw subsistence according to 
mameness, In order that there may be that whieh looks to a nature always possess- 
Ing a sameness of subsistence, For thus the plulosopher Porphyry properly 
decides. Por Tinwus does not say that the Deniurgus in fabricating all things, 
always beholds, as Atticus thought, but that the intelligible always subsists after the 
same manner. Untess it should be said, that on this account he assumes the 
beholding always, lest by seeing at one time, but at another not, he should 
latently introduce into his production, that which is not beautiful. The Demi- 
urgus, therefore, looks to that whichis eternal, in order that he may produce that 


which is similar to it, and beautiful. 


“Let therefore this universe be denominated by us, all heaven, or 
the world, or whatever other appellation it may be especially adapted 
to receive.” 


This is the last of the axioms, giving a name to the subject [of discussion) con- 
formably to geometricians, When they speak about the gnomon in parallelograms, 
for they say any one thing consisting of two complements ts to” be called a gno- 
mon, For since Plato intends to call the same thing both heaven and the 
world, in order that you may not think he disturbs the doctrine, by employing 
at different times different names, he previously determines something about the 


' Vor ews yap hese, read eres yup. 


ὍΟΟΚ 11.) TIM-ZUS OF PLATO. 299 


names. For it must be observed that these names had great ambiguity with the 
ancients; some of them calling the sublunary region alone the world, but the 
region above it, heaven ; but others denominating heaven a part of the world. 
And some defined it to extend as far as to the moon; but others called the sum- 
mits of generation heaven : 


The wide-spread heav'n in wther and the clouds 
Fell to the lot of Jove." 


Hence Plato very properly determines concerning these names, prior to the whole 
theory, calling the universe heaven and the world, and saying all heaven, that you 
may not fancy he says, ὦ divine body alone is denominated by us the world, or 
by whatever other name it may rejoice to be called. And it seems, indeed, that he 
calls the universe Aeaven, conformably to the opinion of all men, but the world, 
according to his own opinion. Tor he says, let it be called by us heaven and 
the world. For the name of world is adapted to it as a certain fabrication ; though 
itis also possible to call it both heaven and the world : Acaven, indeed, as behold- 
ing the things above,* as surveying the intelligible, and as_ participating of an 
intellectual essence ς but dhe world, as being always tilled and adorned by truly 
existing beings. It may also be called /eaven, as being converted [to its prin- 
ple], but he world as proceeding from it. For it is generated by, and is convert- 
ed to real being. But as of statues established by the telestic art, some things 
pertaining to them are manifest,’ but others are inwardly concealed, being 
symbolical 4 of the presence of the Gods, and which are only known to the mystic 
artists themselves ; after the same manner, the world being a statue of the intelligi- 
ble, and perfected by the father, has indeed some things which are visible indi- 
cations of its divinity ; but others, which are the invisible impressions of the par- 
ticipation of being § received by it from the father who gave it perfection, in order 
that ° through these it may be eternally rooted in real being. Heaven, indced, 


"Thad. xv. vs. 102. 

* This is asserted in the Cratylus. 

} For apavn here, it is necessary to read ἐμφανη. 

* Instead of cuppoduns των θεων παρουσίας in this place, it is necessary to read, σνμβολικα της των 
θεων rapovacas. - 

> Instead of της τὸν οντως μετοχῆς in this place, it is necessary to read rns τὸν ovros peroyns. 

5 In the words wn μὴ δὲ ἀντων ἐρριϑωμενον ῃ διαιωνίω: ev τῷ οντι, it is obvious that μη ought to be 


expunged, 


240 PROCLUS ON THE [Βοοκ i. 


and the world, are names significant of the powers in the universe; the latter so 
far as it proceeds from the intelligible, but the former so far as it is converted to it. 

It is however necessary to know that the divine name of its abiding power, and 
which ia a symbol of the impression of the Demiurgus, according to which it does 
not proceed out of being, is ineffable and arcane, and known only to the Gods 
themselves. For there are names adapted to every order of things ; those indeed 
that are adapted to divine natures being divine, to the objects: of diangia, being 
dianoetic, and to the objects of opinion, doxastic. This also Plato says in the 
Cratylus, where he embraces what ig asserted by Homer on this subject, who ad- 
wits that names of the same things with the Gods, are different from those that 


subsist in the opinions of men, 


Xanthus by Gods, by men Scamander σα} ὦ," 


And, 
Which the Gods Chalcis, men Cymindis call. * 


And in asimilar manner in many other names. For as the knowledge of the 
Gods is different from that of partial souls, thus also the names of the one are 


different from those of the other; since divine names unfold the whole essence of 


the things named, but those of men only partially come into contact with them. 
Plato therefore knowing that this pre-eaists in the world, omits the divine and 
ineffable name itself, which is diflerent from the apparent name, and with the 
greatest caution introduces it as a symLol of the divine impression which the world 
contains. For the words, “ or whatever other appellation,” and “it may receive,” 
are alatent hymn of the mundane name, as ineffable, and allotted a divine es- 
sence ; in order that it may be co-ordinate to what is signified by it. Hence, also, 
divine mundane names are delivered by Theurgists ; some of which are called by 
them ineffable, but others effible ; aud some being significant of the invisible 
powers in the world, but others of the visible elements from which it derives its 
completion. Through these things, therefore, as hypotheses, the mundane form, 
the demiurgie cause and paradigm, and the apparent and unapparent name of 
the world, are delivered. And the former name indeed is duadic, but the latter 
monadic. For the words “ whatever other” are significant of oneness. You may 
also consider the ineffable name of the universe, [as significant’) of its abiding in 


‘liad xax.vs. 74 
* Nliad xiv. vs, 291. 


> In the original in this place, σημαντικον is omitted. 


nook Oh] ἍΜ ΟΝ OF PLATO, 931 


the father; but the name world, as indicative of its progression ; and heaven, of its 
conversion, But through the three, you have the final cause, on account of which 
itis full of good; abiding ineflably, proceeding perfectly, and converting itself to 
the good as the antecedent object of desire. It is fit, however, to engage in the 
discussion of the rest of the theory, terminating what follows by the principles, 


“ Tn the first place, therefore, that as an hypothesis, must be considered 
respecting it, which oughtin the beginning to be surveyed about every 


᾽ν 


thing. 


After the prayer, the exhortation to the auditors, and the delivery of the 
hypotheses, nothing else remains than to dispose the whole discussion conforma- 
ly to the hypotheses themselves. Of this, however, that head is the leader, whe- 
ther the world was generated, or is unbegotten, having no beginning of generation. 
Por in what was asserted prior to the hypotheses, Timiavus said, “7? is necessary 
thatwe who are about to speak concerning the universe, whether it was generated or 
ἐκ μη οποίον, should invoke the Gods and Goddesses,” as from hence commencing the 
theory. And in the hypotheses, “ [hat that is which is akecays being, but is without 
gencration, and what that is which is generated, but is never [real] being,” were the 
things which were first assumed. This therefore must first be considered, as it 
was the first thing supposed in the principles. It is necessary, however, as Socra- 
tes savs in the Phiedrus, respecting every thing, to consider in the first place what 
itis. But this is the form of the object of investigation, And the generated and 
the unbegotten give distinction to the mundane form, So that this is very pro- 
perly thought to be the first thing that deserves an appropriate consideration, to 
which also Timieus immediately after this directs his attention. But since most 
of the Platonists understand by the words περὶ πάντοὸς, that Plato means about 
erery thing, conformably to what is said inthe Phiedrus, but Porphyry understands 
the words as signifying about the universe, it being fit to speak first concerning 
the universe, and to show whether itis naturally unbegotten or generated,—it is 
requisite to Know that the former interpretation has in a greater degree the spon- 
tancous. For to assume τὸ παντὸς for τὸ πῆι tov πάντος, is a forced assumption. 

That, however, these things are simply to be investigated concerning every thing, 
we may previously assuine from common conceptions, and the first hypotheses. The 
addition also of whether the universe aleays was, having no beginning of generation, 
or whether it was generated,” shows that what is said is asserted more generally of 
ihe universe. For with reference to the world, it is demonstrated that it has a 


228 PROCLUS ON ΤῊΣ (BOOK 1|. 


beginning of generation, and that it is visible and tangible, but not with reference 
to the universe. This, therefore, is manifest. But since it is also necessary to 
discover in the first place the mundane form, whether itis to be arranged among 
eternal, or among generated natures, let us see what arguments the philosopher 
employs, and follow him in his demonstrations whether it always was, having no 
beginning of generation, or was generated from a certain principle ; for we shall 
find that he uses all the dialectic! methods in the hypotheses, "Thus he divides 
being from that which 1s generated, and definitively and also analytically assigns 
what each of them is. For he recurs from generated natures 10. the demiurgic 
and paradigmatic causes of them, Moreover, having indicated to us the truth 
concerning ineffable and effable names, in perfect conformity to the doctrine of 
Pythagoras, who said that number was the wisest of things, but that he was the 
next in wisdom who gave names to things,—he afterw ards converts himself to the 
demonstrations of the problems concerning the world. And in the first: place, 
he endeavours to find the form of it, and whether it: must be admitted to bea 
portion of perpetual being, or ofa venerated nature. And on this account he 
Inquires whether it has a certain principle of generation, or has none, not asking 
whether it belongs to eternal beings, or to generated natures 5 for he might have 
said that it was a mediom between both these, in the same manner as soul. But 
he asks whether it always was, having no principle whatever of generation, or 
whether it was in some way or other generated, in order that he might apprehend 
the medium between both these to be that which has a certain principle of 
generation, and yet always is. Afterwards having shown that the world is alone 
generated according to its body, he grants it according to a certain other thing to 
be unbegotten, according to which also itis ἃ God, as will be evident as we 
proceed, 

Such therefore being the inquiry, Plutarch, Atticus, and many other of the 
Platonists, conceiving the generation here mentioned to be temporal, say that the 
inquiry is, whether the world is unbegotten or cenerated according to time, Por 
they assert that prior to the fabneation of the world, there was a disorderly 
motion, But time entirely subsists together with motion ; so that there was time 


prior to the universe, Time, however, was also generated together with the 


* As the dialectic of Plato is perfectly scientific, as we have shown in the notes on the Parmenides, 
and employs the dividing, defining, analysing, and demonstrative methods, it is evident that instead of 
διαλογιίκαις μεθοδοιν in this place, we should read διαλεκτίκαις μεθυδοι». This is also evident from what 
follows, 


BOOK 11. TIM.EUS OF PLATO. 233 


universe, being the number of the motion of the universe; so that the former time 
was prior to the fabrication of the world, being the number of a disorderly motion. 
But the interpreters of Plato that follow Crantor, say that the world is said to be 
generated, as being produced by another cause, and not being self-begotten, nor 
self-subsistent. And Plotinus, and the philosophers afler Plotinus, viz. Porphyry 
and Tamblichus, say that the composite nature is here called that which is 
cenerated, and that with this,’ generation from another cause is con-subsistent. 
We however say, that all these assertions are most true; and that the world is 
gencrated, both as a composite, and as being indigent of other causes to its existence. 
For every thing which has interval is a thing of this kind, and that which is 
sensible, is allotted such a nature as this. We think it fit however, that these 
philosophers should look to other generated natures, I mean time and soul, 
survey what is common in them, and extend it to these significations, and say, 
that [real] being indeed is that, which eternally possesses a stable essence, power 


~and energy. But that which is simply, or absolutely generated, is that which 


receives all these according to time. And that which is in a certain respect 
generated, possesses its energy In motion and extension. For it has been before 
observed by us, that Plato defined the extremes to be, that which 15. simply 
perpetual being, and that which is simply generated. But in what is here said, 
he comprehends the media. Hence, that which does not possess at once, the whole 
of its essence, or energy established in unity, is denominated gencrated. A thing of 
this kind also, entirely subsists through generation, and its existence is generated, 
or becoming to be, but is not [real] being. This sensible world likewise, time 
among things that are moved, and the transitive intelligence of souls, are things 
of this kind. But it is manifest that all motion subsists according to a part, and 
that the whole of it is not at once. 

If, however, the essence of the world has generation, and the perpetuity of it 
subsists according to temporal infinity, some one by considering this may syllo- 
gize as follows: First, that it is necessary between things that are eternally per 
petual, and things which are generated in a part of time, the medium should be an 
hypostasis which is generated infinitely. And that this should be two-fold, either 
having the whole perpetual, through the whole of time, but the parts in the parts 


‘of time, as is the case with these elements, or having both the whole and the parts 


co-extended with the perpetuity of the whole of time, as is the case with the celestial 


' For revro here, it is necessary to read rovry. 


Tim. Plat. Vai, 7... 2G 


| 


234 ' PROCLUS ON THE [Rook 11. 


bodies. For there is not the same perpetuity according to eternity and the whole 
of time; since neither is there the same infinity of time and eternity, because eter- 
nity and time are not the same. In the second place, that what is measured by 
eternity, and exists in eternity, 1s necessarily impartible. For how can that which 
is partible be fixed, and haye its essence established in the impartible? In the 
third place, that soul energizes according to time, and that body subsists entirely in 
time. For the energy of soul is nearer to eternal natures, than the essence of body. 
What is it then, by which we may infer that the essence of the celestial bodies 
is thus perpetual according to time? Itis this, that it cannot be separated from the 
cause that adorns it. For this makes it evident that it is allotted a renovated per- 
petuity, and is always generated from a source external to itself. For if it received 
the whole of its proper essence from itself, it would be sufficient to itself, sepa- 
jrate from that which makes it, and imparts to it essence.. The intention indeed 
lof Plato is to show, that the world is simply generated, as having its essence, 
power, and energy, and also its perpetuity co-extended with the whole of time. 
But he inquires from the first, whether it is eternal being, or belongs to things 
which are perfected by time. For the expression always was, signifies with Plato 
the intelligible, as we have before observed. If, however, he says further on, that 

| the term was is not adapted to eternal natures, but the term ἐσ, we must not be 

disturbed. For prior to a distinct evolution, he follows the accustomed mode of 
speaking. Hence also, when celebrating the Demurgus he says, “he was good,” 
though the Demiurgus ranks among eternal natures. And speaking of the 
paradigm, he collects both these together at once: for he says, “Zhe nature of 
animal itself therefore was being eternal ;” together with αἰώνιος, ovra being eternal, 
assuming τὸ eruyyave was. And in addition to all that has been said, because the 
power of every finite body is not infinite, as Aristotle has demonstrated, but eter- 
nity is an infinite power, hence every finite body is incapable of receiving eternity. 
It is necessary therefore that it should not always Je, but should always be gene- 
rated, or becoming to be, receiving as much as possible a flowing existence. 

Being, therefore, as 1 have said, and perpetual being, manifest the eternal. 
But “ that which was generated,” signifies the being allotted an hypostasis, mea- 
sured by time, such as is a sensible nature, which also 1s apprehended by opinion 
in conjunction with sense. It has however been already said by us, that the intel- 
ligible is sclf-subsistent and eternal; but that the sensible nature is produced by 
something different from itself, and is con-subsistent with time. For the eternal in 
number is one thing, and the temporal another. And the former is in number, 


BOOK 11. TIM.TUS OF PLATO. 935 


but the latter iy generated in number. For to the former eternity is conjoined, but 
to the latter time. That which is generated likewise, thouch it is said to be per- 
petual, has an hypostasis co-extended with ali time, and which is always gene- 
rated, and always adorned by its producing cause. If therefore, perpetual being 
manifests the eternal, but that which has a principle of generation signifies that 
which is produced by another cause ; for such is that which is always generated ; 
but Plato always inquires, whether the world always was, or has the principle of 
acertain generation ;—this being the case, an inquiry of this kind will be the 
same asx an investigation. whether the world belongs to eternal natures, or to 
things which are generated according to the whole of time; and whether it 
belongs to self-subsistent natures, or to things which are adorned by another 
cause, 

Farther still, that which is generated belongs to things which are multifariously 
predicated, For this very thing which has a temporal beginning, and is so much 
spoken of, is called generated, whether it arrives at being through generation, or 
without generation, as Aristotle says. Every thing likewise which proceeds from _ 
a cause, is called generated, that also which is essentially a composite, and that 
which has a generable nature (or which is naturally capable of being generated] 
though itshould not have been generated 3 such asis that which has a visible nature, 
thoughit should not be seen. That which is generated therefore, being predicated 
multifariously, that which is generated according to time, has all the generations. 
For it proceeds from a cause, is a composite, and has a generable nature. Tt does 
not, however, entircly follow that what is generated after another manner, has all 
the generations. [If therefore Plato had inquired whether the universe has all the 
gencrations,} or not all," we should say that he investigated whether itis generated 
according to time, or has not a temporal principle of generation. Since, however, 
this is not the case, but he asks whether it has no principle whatever of generation, 
or has a certain principle of it, he renders it manifest to those who have the smal- 
lest degree of intelligence, that he does not doubt about its temporal beginning, 
but whether the universe, since there are many generations, has a certain princi- 
ple of generation. For if it has no principle whatever of generation, it belongs 
to eternal and self-subsistent natures, in which there is not generation, because 
neither is there time. For though we sometimes speak of the generations of the 


+ It seems that the following words are wanting in this place in the original: εἰ τοινυν ecnre 9 


πλατων ποήέρον Τὸ παν πασαξέχει PAS γενεσειξ. 


236 PROCLUS ON THE [BOOK 11. 


Gods, yet we say this indicating their ineffable progression, and the difference of 
secondary natures with reference to the causes of them. Theologists, however, 
previously subverting all such doubts, in order that the generations of the Gods 
may be rationally devised by them, call the first principle of things Time, because 
it is ft that where there is generation, time should precede, according to which 
and on account of which generation subsists. With these, therefore, cause and 
time are the same; since also with them progression is the same as generation. 
That however which is truly generated, is that which does not generate itself, but 
is generated by another, becomes the image of another thing, 15 composed of 
many dissimilar things, and always receives a renovated hypostasis; with which 
also time is conjoined. It Vkewise has a never-failing generation, co-extended 
with the infinity of time, and is always becoming to be one and the same in num- 
ber, but is not one according to an eternal subsistence. But that which is. thus 
generated you may say proceeds from non-being. For that which is self-subsis- 
tent, being generated by itself, does not proceed from non-being. For though 
youmay divide it by conception into cause and effect, yet it proceeds from being. 
For the maker and that which is made are one, so that it proceeds from the being 
of itself, Hence also it: is eternal, never at any time deserting itself, But that 
which is alone from another thing, subsists from non-being, because it no 
longer is when separated from its cause; and the cause 15 different from the effect. 
Thus, therefore, the physical axiom δ may be adapted according to analoy to 
this generated nature : and that which is always generated and illuminated by 
being, to that which is always in time, But this is evident; forif you take away 
the maker, the universe is immediately imperfect ; which is likewise the case with 
every thing that is 51}}} generated. At one and the same time, however, the 
universe is generated and perfect, and is always venerated. H{ence also its pey- 
-petuity and its perfection, are according to the whole of time. For time was 
generated together with the heaven (or the universe], not a part of time, but all 
time: so that the heaven is generated in an infinite time, and is never-failing 
both with respect to beginning and end, in the same manner as time. Thus, there- 
fore, it is also said to have a principle of generation, and to originate from a cer- 
tain other principle. And in the first place, indeed, it originates as he says from 
the most proper principle, the final. For from this, the generating cause com- 
mences the generation of the world. In the next place, the generation of the 


i.e. That the cause is different from the effect. 


BOOK 11.] TIMEUS OF PLATO. 237 


world subsists with reference to the final principle, and as the world is always 
becoming to be, it is beginning to be generated, and possesses the end of it, 
through generation in the whole of time. For with respect to the world, if was 
generated, is not one thing, and iis generated another; as neither is the begin- 
ning of it one thing, and the end another. That, therefore, which is generated 
in a part of time, begins at one time, and is perfected at another; but that which 
ts gencrated in the whole of time is always beginning, and is always perfect: 
And it has indeed, a certain principle of generation, which is perfected by some- 
thing different from itself, but it has not a certain principle, as not having the be- 
ginning ofa certain partial time. For since generation is multifarious, the prin- 
ciple also of it is multifarious. So that the generation which subsists through the 
whole of time ἢ is a certain generation, and this principle is the principle of a 
certain, and not of all generation. What therefore is this generation? That 
which has both the beginning * and the end contracted together [so as to be si- 
multaneous]. Because therefore the world is a body, it is generated, and has a 
principle or beginning of generation. But because intellect is the maker of it, it 
was generated, and has an end of generation. Through both, however, it is 
rising into existence, and is perfect according to generation, was generated, is 
always becoming to be, and is gencrated. For these do not” subsist at one and 
the same time, in things which are generated in a part of time. Thus for instance 
the motion of the heavens, not being generated in a part of time, is always, as 
Aristotle says, in the end ; but this is not the case with motions on the earth. 


“It was generated. Tor it is visibie and tangible, and has ἃ body. 
But all such things are sensible. And sensibles are apprehended by 
Opinion in conjunction with sense, and appear to be things which are 
becoming to be, and are generated.” 


As the Demiurgus of wholes looking to himself, and always abiding in his own 
accustomed manner, produces the whole world, totally and at once collectively, 
and with eternally invariable sameness ; for he does not make at one time, and 


at another not, lest he should depart from eternity ; after the same manner also 
4 


* xpovoy is omitted in the original. 
* apxn also is omitted in this place in the original. 
? It is necessary to supply ovy here. 


248 PROCLUS ON THE [Βοοκ τι. 


Timeus, being converted to himself, delivers the whole theory, recurring to in- 
tellect from dianoia, and proceeding into a reasoning process from intellect; 
doubting, therefore, and interrogating himself, he energizes according to the self- 
motive nature of soul; but in answering he imitates the projecting energy of in- 
tellect.. For he first comprehends the dogma in one word γέγονε, it was generated, 
and proclaims the conclusion prior to the demonstration, directly after the 
manner of those who energize enthusiastically. For these see the whole collec- 
tively, and contract in intellect the end prior to the egress, perceiving all things at 
once. But syllogizing, he descends from intellect to logical progressions, and 
the investigation through demonstration of the nature of the world. Hence, 
in a manner perfectly divine, he shows from the hypotheses the whole form of the 
universe. For if the world is visible and tangible, and has a body, but that 
which is visible and tangible, and has a body, ts sensible, and that which is sen- 
sible is apprehended by opinion in conjunction with sense, and is generated, the 
world therefore is generated. fence he shows this demonstratively from the de- 
finition, according to a conversion’ of the definition ; since geometricians also use 
demonstrations of this kind.* And thus much concerning the form of the words. 
ΐ Since, however, as we have said, he asks whether the universe is eternal, or 
has a certain principle of generation, he answers, if was generated From this, 
therefore, itis evident that he gives a certain generation to the world: for this was 
the other part of the before-mentioned opposition, — If, however, this be the case, 
he establishes the universe remote from temporal generation ; for if the world has 
a certain, and not every principle of generation, but that which is generated in 
time has the principle of every generation, the world was not generated in 
tume. Farther still, let us also consider the wonderful hypotheses of Atticus, 
who says that what was moved in ἃ confused and disorderly manner is 
unbegotten, but that the world was generated in’ time, and let us speak 
concerning this assertion, “7 was generated.” | Since, therefore, Atticus 
admits that there is a cause of generation, let us see what the nature of 
this cause is according to him; for the world is visible and tangible. 
Whether, therefore, was every thing sensible generated in time, or not every 
thing? If indeed every thing, then that which was moved in a confused 
and disorderly manner will be generated in time: for he says that this alsg 


* For exirpoxny here, it is necessary to read exwrpogny. 
> See this explained farther on. 
1 Γέγονε is omitted here in the original, 


ROOK 11. ὙΠ OF PLATO. 239 


was visible. But if not every thing, then the reasoning of Atticus is unsyllo- 
gistic and conclusive of nothing. Unless he should say, indeed, that the world 15 
visible and tangible, but that what was moved in a confused and disorderly man- 
ner, is not now visible, but was so prior to the fabrication of the world; since 
Plato also speaks in this manner when he says, “ every such thing as was visible, 
and was moved in a confused and disorderly manner.” But in the words before us he 
says, “ for it is visible and tangible, and has a body.” He shows therefore that every 
thing which is visible and tangible, was generated, but not that which was visible and 
tangible. Though, therefore, these things should be asserted hy Atticus; for the 
man is skilful in defending what he advances ; it must be said in answer to him, 
that there is nothing of this kind in the definition of that which is generated, but it 
is simply said, that every thing generated is the object of opinion in conjunction 
with irrational sense. So thatif there is any thing which is entirely sensible, such 
thing will be generated. But every thing visible is sensible; and therefore that 
which is moved in a confused and disorderly manner, is generated. In addition 
to which we may also say ‘that Plato calls this very disorderly thing itself 
generated, For he says that prior to the generation of the world, there were \ 
three things, being, place and generation, subsisting in the vestiges of forms. 
Hence that disorderly nature was generated, as well as that which is visible. It 
is not proper therefore to say that it was unbegotten according to time, and that 
the universe was generated ; but either both were generated according to Plato, 
or both were unbegotten. For both are similarly said by him to be visible and | 4 
generated. If however both were generated, the world prior to being gene- 
rated such as it now is was changed into the confused: for to a contrary, the 
generation is entirely from a contrary. And if he who made the world is 
good, how is it possible he should not adapt it in a beautiful manner, or that 
having beautifully adapted it, he should corrupt it? But if he is not good, 
how not being good, did he make it to be arranged and adorned? For it is 
the province of a good being to adorn and arrange other things. If, however, 7 
being visible and generated, it is not generated according to time, it is not neces- 
sary immediately to make the universe to be generated in time, because it is 
visible and generated. And thus much against Atticus. 

But let us recur to our principles, and discuss the affair as follows: Whether 
is the world perpetual being, in the same maaner as the eternal, or is it not 


tf 


* For gws here, it is necessary to read payer, 


440 PROCLUS ON THE [poox i. 


eternal, but consubsistent with time? And whether is it self-subsistent, or 
produced ἡ by another? Such then is the inquiry. But the answer is, that it 
is produced by another, and is consubsistent with time. A thing of this kind 
however, is generated. For if it has a composite form, it has a ceneration 
according to the composition. And if it alone subsists from another cause, 
it is generated, as not being itself productive of itself. If likewise it is not * 
eternal, it has the whole of its hypostasis according to time. For it is fabricated on 
account of another, and is generated as a flowing image of being. Hence, as 
that which is composite is to that which is simple, and as time is to eternity, so 
is generation to essence, Tf, therefore, a simple and uniform essence is eternal, 
the essence which is composite, multiform, and conjoined with time, is generation, 
For it is divinely said by Plato, that the world originated from a certain principle, 
For thet which is generated ina portion of time began from a temporal, from a 
producing, from a final, from a material, and from a formal cause. Lor since 
principle is multifariously predicated that which was once generated has a begin- 
ning of generation according to all these causes. The world however originated 
from a certain, and not from every principle, What therefore is this principle ? 
You must not say it is a temporal principle. Por that which originates from this 
is also allotted the principle of generation from all the rest, But it onyinated 
froin that principle, In which he afterwards instructs us, IT mean the most proper, 
or the final principle. For it was generated on account of the good ; and this 
is the principle from which its generation originated, He says therefore that this 
is the most proper principle, so that this may be called the principle of the genera- 
tion of the world. lence in the first place he shows that the world is generated 
from its composition; forit is visible and tangible. Phese, therefore, are the extremes 
of the universe. For heaven is visible, but earth is tangible, And visibility is in 
earth so far as it participates of light; and tangibility in heaven, so far as a terres: 
trial nature is antecedently comprehended in it according to cause, But the 
world is simply {visible and tangible], ! and has a body in order that you may 
also assume the middle plenitudes which it contains, And this again is asserted 
by Plato conformably to the oracle, which says: /é ts an tnitation of intellect, but 
that which is fabricated has somethings of body. So far, therefore, as the universe 


* For rayoperoy here, read rapayoperoy. 
* For μὲν here, itis requisite to read μη. 
> The words oparoy καὶ axroy appear to me to be omitted ia this place, 


BOOK 11. ΤΙ EUS OV PLATO. ΒΥ 


has something corporeal, it is generated ; for according to this it is visible and 
tanzible, But every thing visible and tangible, is sensible 5 for sense is touching and 
secing. That however which is sensible is the object of opinion, as being mingled 
from sensibles, and not able to preserve the purity of intelligible forms. But every 
thing of this kind ts generated, as having a composite essence. ; 

Plato, therefore, does not subvert the perpetuity of the universe, as some who 
follow the Aristotelian hypotheses faney he does. And that this is true we may 
easily learn from hence. | He says that time was generated together with the 
heaven oY universe. If therefore time is perpetual, the universe also is perpetual. 

πε if the universe had a temporal beginning, then time also had a temporal 
beginning, which is of all things the most impossible." They say, however, that 
time is twofold, the one disorderly, but the other proceeding according to number, 
For motion is twofold, the one kind disorderly and confused, but the other 
orderly and elegant. But there is a time * co-ordinate to each of these motions. 
That a body, however, may be moved equably or anomalously is possible 5 
but it is impossible to conceive an equable and anomalous time. For thus the 
essence of time will be a composite. And why do 1 say this? For when the 
motion is anomalous, time is equable. There are now, therefore, many motions 3 
and some are switter, but others slower, and one is more equable than another ; 
but there is one continued time -of all these, and which proceeds according to 
number. Ehence itis not τι τ, thus to make a twofold time. If, however, time 
is one and continued; ifindeed itis unbegotten, the universe also is unhegotten, 
Which is consubsistent with time. But if it was generated, an absurdity will 
follow 3 since time, in order that it may be generated, will be in want of time, and 
this, though it does not yet exist. For when time was gencrated, time was 
not yet. 

Farther still, Plato conjoins the soul of the universe immediately on its being 
generated, with body, and does not give to it life prior to the corporeal-formed 
nature, but as soon as itis constituted incloses it in body. Moreover, he “says ‘ 
that soul ranks among beings that always exist. If, therefore, he makes body and 
soul to be consubsistent, but soul always exists, according to him body also is 
perpetual. Vor that which is at once consubsistent with the perpetual, is unbe- 


' Instead of σι δε APXNY EXEL χρονικὴν, καὶ ο οὐρανὸς σρχην εξει XPorANY, in this place it seems to be 
necessary toread, εἰ δε ovparos ἀρχὴν EXEL χρονικὴν, Καὶ ὁ ypovos ἀρχὴν eee χρονικην. 
* For xpory here, it is requisite tu read ypovos. 


Tim. Plat. Vou -: ae ἢ 


242 PROUCLUS ON TIE {[Buok 11, 


gotten. Again, Timwus here says, that the soul was generated ; but Socrates in 
the Phadrus says, it is unbegotten, Hence, he after another manner calls that 
eenerated, which is clearly unbesotten according to time, Farther still, he saye 
that the world is incorruptible, which is also granted by those who oppose him, 
But in the Republic he clearly asserts, or rather the Muses, that every thing we- 
nerated is necessarily corrupted, assuming in this place generation according to 
time. From these things, therefore, you may understand what Tsay: for the 
world is thus demonstrated to be unbegotten, Por if the world is incorruptible, 
hut nothing which is generated according to time is incerrupuble, the world ts 
not generated aceording to time, What occasion 15 there, however, for these 
syllogisms ? Por Plato in the Laws clearly says, Ghat tre ds infinite aecording to 
the past, and thatin this infinity there have been myriads on ΔῊΝ εἰν of barren 
and fertile periods of men. Por investigating the begin of a polity, from 
which cites change into virtue and vice, he adds se! But you wall say, frou whence 2 
7 indeed think from the length and infinity of time, and the mutations whiel take place 
wna thing of this kind” Ov rather that we may argue from what ts tin our hands, a 
little prior to this, we may hear him saying, that “where there is neither catreme heat 
or cold, there the race of men aleays evivts more or icss numerous.” Bacit the race 
of men always enists, the universe also is necessarily perpetual, 

Again, therefore, if the Deuiuurgus ranks among eternal betigzs, he does not at 
one time fabricate, and at another not. Por if he did, he would not have an in- 


variable sameness of subsistence, and immutability. Βα εὐ he always fabricates, 


that which is fabricated by him always exists. For why, being willinaly at rest 


for an Infinite time, did he at leneth convert: himself to fabrication? Was it 
because he apprehended it to be better? But was he, prior to this, tznorant that 
itwas betteror not? Por itis absurd, betae intellect, that he should be ignorant; 
since there will be about him both tooraice and hoowledge. Bat ithe ον this, 
why did he not before begin to generate and produce the world? Numa it it 
was better, why did he not persevere in this enerey, iit be lawful so to speak ! 
For it is not holy to conceive that, being intellect and al God, he would) pursue 
that which os fess instead of that whieh is more beautiful Dt is necessary, how- 
ever, to admit these things, Wf the world is generated according to ime, and is net 
consubsistent with the infinity of time. Those also appear to me to sin against 


V Instead of ἀλλὰ ry ἀπειρίᾳ tou κυσμον συνηλεστων ait this place, it is necessary to read «ἀλλὰ μὴ τῇ 
απειρίᾷτου KPUdUU GUM OTWS. 


nook χε] ΓΜ ΠΝ OF PLATO, 243 


the Deminrgus of the world, in another way, who say that the world once was 
not. For if it once was not, there was a time in which the Demiurgus did not 
make it. For that which is made, and that which makes, subsist together. But 
if there was atime in which he did not make, he was then a maker in capacity. 
And if he was in eapacity, he was imperfect, and afterwards perfect when he 
made. Tf, however, there is prior and posterior about him, itis evident that he 
docs not belong to natures which energize eternally ; but that he passes from not 
making aceording to tine, to making. Moreover, he produces time. How 
therefore having an energy which is in want of tine, does he produce it through 
this energy?) For he once produced tine, of which he is indigent, in’ order 
that by his eflective energy he may produce time. This, therefore, cannot be 
otherwise. 

After this opinion, however, let us direct our attention to Severus, who says 
that the world stmply considered is indeed perpetual, but that this which now 
exists, and is thus moved, was eenerated. For there are twofold circulations, 
as the Elean euest has shown; one of whichis that which the universe now cir- 
cumvolves, but the other the contrary to it. The world therefore is cenerated, 
and originated from ἃ eertain principle, which is) the eause of this cireulation. 
Bat supply considered itis net generated. This interpretation, however, we shall 
oppose, by observing, that itis net proper to transfer fabulous enigmas to phy- 
Siology. For how is it possible that the soul which moves the universe, should 
be weary, and change the ancient circulation? [Tow also is the universe pertect, 
and suflictent to itsclf fit desires mutation? Pow ean there be an alternate change 
of circulations, when both that whichis moved, and that which moves, preserve their 
proper hab? And bow does Timiens say, that the circulation of the nature which is 
characterized by sameness, is moved to the right hand, according to the demiurgie 
will, but that which is characterized by ditlerence, to the left hand ? Por ifit is neces- 
sary that the works of the Deminrgns should remain invariably the same, and be 
perpetnal, iis likewise necessary that the circulations should be always the same ; 
and that the period characterized by sameness should be moved to the right hand, 
bat that which is characterized by diderence, to the left.” For they proceeded at 
one and the same time from the Demiurgus, and were allotted this circulation. 
Barther sull, is id not necessary, that inequability must thus be mtroduced to the 


' The words την de θάτερον ex’ apecrepa, are omitted ia the original, but evidently ought to be inserted 


in this place, 


244 PROCLUsS ON ΤῊΣ 


[took 1, 


motion of the universe’ For every thing which is about to cease from its former 
motion, and to pass on to another, hastens to the contrary, Le. to rest, and causes 
the precedaneous motion to waste away. For if it continued tived in the same 
energy, What Is the cause of the second circulation?" By no means, therefore, are 
these interpretations which are not physical to be admitted. Nor again, must 
such explanations be adopted, though they are more rational, as those which 
asenibe generation to the world, mm conception only, Por thus we may also infer 
according to conception, aud not according to truth, that there isa Demiurgus of 
the universe. Por from admitting that the world was generated, it is demonstrated 
that there is a producing and demiurgic eause of it. Orit may be said, that the 
universe is admitted to be generated * for the sake of perspicuity, and the doctrinal 
method, in order that we may Jearn what the numerous goods are, of which it 
participates, from the demiurgic providence. Por this is mdeed ina certain respect 
true, yet is not sufficient to the theory of Plato. Por the perspreaous, says 
Tamblichus, is venerable, when itis adapted to scienee. Por admittines also that 
the universe is perpetual, it is possible to point out the goods imparted to it by 
the Gods. And thus much tn opposition to these interpretitrons, 

Again, however, let us show from the beginning, after what manner the universe 
is said to be generated. Por itis neither so according to ὅπ τὸ, through the before 
mentioned arguments, nor simply because it proceeds froma eause ; since itis not 
sufficient to say this, Por intellect also ts from: the first eause, and all things 
after (he one are froma cause, ΜΟῚ 41} things are not generated, Por where does 
the eternal subsist, fall: things are generated? Por the one is prior to eternity, 
After what manner therefore, ttmay be said, is the universe generated) As that 
which now is always becoming to be, and at the same tine always was becoming 
to be, or rising into existence. For itis not that whieh ts partial Body there. 
fore, (i. e. partial body) is not only generated, but there is also a time when it was 
generated. But the whole world alone subsists in becoming to be, and is not at 
the same time that which was generated. Ttis also according to Aristotle always 
in the end, the always being temporal, according to temporal infinity, Por as 
the solar-form light: proceeds from its) proper fountain, thus also the world is 
always venerated, and always produced, and is always becoming to be, and at the 

Pap is omitted in this ploee; aod the sentence ought to be interrogative, Hence instead of 
τι τὴν QUTNS COTWS ε!εέργείιν, TEs HITE Τὴν δέντεμαν avususrrdews, We ust read ἐπὶ γαρ TYS αὐτὴν ἐστων 


crepyeas «XN. with ἃ note of interrogation at theeud., 


* After uredero re saz here, the word σεν τον must be supplied. 


rook αι] TIMZUS OF PLATO. 245 


same time always was so, Asa composite likewise itis generated. For all | 
Composition is ceaeration. But if is always composed, it Was always becoming ᾿ 
to be, with which to be generated conears. And it appears τὸ me that Plate 
Knowing this, says ἐδ weas generated instead of it is generated, just as of [real] being, 
hesavs it was, instead of itis: for his words are“ whether it aleays was.” Sor as 
in the intelligible, the was and is are the same ; for all things are there accord. / 
Ing to sameness, since all things are in dhe now, which is more mpartible than 
the now which is according to time; thas also iis generated and it was generated 
proceed to the same thing inevery sensible nature. For it was generated, as that 
Which always was becoming to be,and as generated, itis. But that a thing 
generated, when it is assumed aceording to a certain time, does not indicate 
that which is simply a composite, is evident: from its opposite. For to. this 
Plato opposes perpetual being. Tf therefore, perpetual being manifests that which 
is simple, we must say that what is alone a composite is generated. Bat if eternal 
heme siguified that which is always according to time, that which is originating 
trom ἃ certam thing, would be said to be becoming to be. For that which is 
cenerated is not opposed to the eternal, so far as itis cenerated, but) so far as it 
participates of time; on which account also it iss generated. That perpetual 
being, however, [er that which alw avs is,} manifests the eternal, is evident ; since 
the Deminrgus also who produces time, is called perpetual being, and the para- 
digm likewise is thus denominated. Hence, it: sicnifies an eternal hypostasis, 
and not that which participates of temporal perpetuity. 

Some one, however, who acnnowledges this ay nevertheless doubt, why we 
have before καὶ that the world is generated, from having a body? For as there 
are in ita body, which is alone generated, a divine soul, which always is, and a 
divine intellect prior to this, why do we say that it is generated on account of its 
body, and not denominate it unbegotten, on account of its soul, or its intellect? 
tis said, therefore, that the whole world is every where characterized from form, 
and not from the subject nature. For do we not call Socrates mortal, though he 
has an immortal soul, because the animal which is in him is mortal? If, however, 
you say that we now consider the corporeal-formed nature of the universe, not 
yet co-arranged with sont, you will speak richtly. Bat when vou see it animated 
and endued with intellect, vou may eall ita God. Por thus Plato in the Repub- 
lie calls it a divine generated thing, But inthis dialogue, he thinks fit to denomi- 
nate the world, a blessed God. In the very words also before us, he ina 
sreater degree celebrates the universe. For as he is about to call that which is 


Ϊ 
H 
Ϊ 
Ϊ 
5 


\ 


\ 7 
\ 


ri 


if 


246 PROCLUS ON THE (Book It. 


unbegotten [viz. soul] generated, though he attributes an unbegotten subsistence 
to eternal natures, thus also he calls the world generated. For it is not when 
denominated generated, diminished by a juataposition with the eternal, He 
likewise conjoins the becoming to be of it, with if was generated ; in order that 
as all or the universe, he may evince that it is perfect and being, but as having 
its essence in time, that it is generated. Te likewise assigns to it the principle 
ofa certainand not of all generation. And according to its corporeal-formed 
nature, he calls it, generation, omitting the divine powers in it, through which it 
is happy, and ts called a God. 

Moreover, the demonstration is worthy of admiration, viz. how. scientifically 
it proceeds from the definition. Llence also, he mverts the order. For inthe 
hypotheses indeed, he defined that which is generated to be the objcet of opinion 
butte the demonstration of that which is generated, he assures the converse, in 
order that he may make the definition to be the middle term, as in demonstra- 
tions is perfectly requisite. Por this will cause what ts said to be traly a demon- 
stration, For opinion through ' possessing the reasons of generated natures, 
introduces the order of eauses with reference to them. Elence itappears to me 
that Plato is not satistied with the term sensible ma order to demonstrate that the 
world is generated, but adds also that what is sensible is the object of opinion 5 
since sense indeed knows the energy of sensibles, in consequence of suffering 
by them, but opinion knows also. their essences. Por itantecedently compre- 
hends the reasons of them. In order, therefore, that he might evince the esscnce 
of sensibles to be generated, he forms lis demonstration from that which ts the 
object ofopinton, Farther stu, lis not adding that which ts destructible to that 
which is venerated, shows his reverential Conceptions of the world; though it ds 
in a certain respect trae that the world is destructible, as we dave before said. 
At the sume time, this exhibits tous the caution and reverence of Plato: for 
having that which is consequent [τὸ the being generated], vet he does not add 
it; which he ought to admire who thinks that the world was generated according 
to Plato in time. Por this generated natare which he calls the object of opinion, 
isat the same time destructible ; but the world is not cestructible at) the same 
time that itis generated. Hence the world is both destructible and ticerraptuble, 
yet the philosopher does not call it both these according to the same; for this 
would be ridiculous ; but he calls it incorruptible, in the same manner as unbe- 


gotten, according to time, For if that which ts gencrated according to time, 


"Instead of ἡ yap Sofa ra τοὺς Auzous execw τῶν yeryrwy in this place, itis necessary to read y yap 


toga τῷ rovs Noyors KA. 


Look wd TIMAUS OF PLATO. 247 


is corraptible, as atts said to be in the Republie, that which is incorruptible is 
unbezetten, But ie work! is destructiile, as net bein abl to connect its fo For 
ws that whieh ts corporeal so faras pertains τὸ itselfis alteramotive, or maved hy 
another, thus also so faras pertains to itself itis destructible, in consequence of 
hong connected by something else. Por no body is either generative or connec. 
live of itself; since every thing which generates, makes; but every thing which 
mahes is ineorporeal. For though it should be a body, yet it makes by incorporeal 
powers. Every thing, therefore, which generates is incorporeal ; and every. thing 
which connects, is efective of a certain thing, viz. it is efleetive of union, and the 
undissipated. Bat every thing which is effective is impartible. Every thing there- 
fore connective is impartible.  Henee itis impossible for that which connects 
itself to bea body. Poritis not the province of body to connects; since so. far 
as itis body, tis partible, as itis said in the Sophista against those who assert 
that all things are bodies, Bat that which connects is inpartible, Tf however, 
that whieh is connected is body, but that which couneets is imeerporeal, body 
is not itself connective of itself Hence that whieh is connected by itse:f is neces- 
sarily impartble. As therefore body has in its own nature a tinite power, so 
likewise iis inits own nature destructible, not as being adapted to corruption, 
but as not naturally capable of preserving itself, nor as corruptible in’ capacity, 
that vou may also investigate the corruptible in energy, but as incapable of im- 
partiig Incorruptibility to itself. 

Whence, therefore, has it the perpetual, and whenee does it receive intinite 
power? We reply, from its producing cause. For as it is moved from thence, so 
likewise it is generated from thence, and is always generated, Por every thing 
which is generated fren an immoveable cause, is allotted a never-failing nature, as 
also the damontacal Aristotle says 5 so that according to this reasoning likewise, 
the world will have the perpetual proceeding from the immoveable (i. e. from the 
intellectual) fabrication, Since, however, according to its own proper nature it is 
senerated, it is always generated from the father, But since the world being all 
anda whele, is not imperfect, in addition to being generated, or beconune to be, 
it always Was generaied, since, likewise, the motion of itis always in the end, as 
Aristotle says. Much more, therefore, is the essential gener. Gon of italways in 
the end, imitating the perfection of its maker. So Mat it is always generated, and 
always was generated ; not receiving’ at once the whole infinity of the generative 


ΛῊ is pecessary here to supply μη δέχομένοι. 


248 PROCLUS ON TIE [Book i. 


power of its Maker, but always according to the now possessing the ability of existing 
from this power, and receiving something from it, according to the instantaneous 
participation of infinity. And it receives the same infinity, indeed, on account of 
that which is imparted, but on its own account is not able to receive the same at 
ence. After this manner, therefore, the perpetuity of the world remains, and the 
weneration of it takes place ; and in this respect the before mentioned men {i. ὁ. 
Plato and Aristotle} are not at variance. At the same tine, however, they differ, 
because Plato says, that the essence of the universe is co-extended with all time, 
but Aristotle supposes that it simply always exists, infers this to be necessary 
through many arguments, and ascribes to it temporal infinity, asserting at the 
same time that eternity is stable infinite power. He likewise demonstrates that 
no infinite power whatever can be present with a finite body, Hence it follows, 
that the world being corporeal always receives infinite power, but never tras the 
whole of it, because it is finite, [tis therefore alone trae to say, that from intimnite 
power itis generated, but ay not, infinitely, But if itis eenerated, It receives 
infinity on account of infinite time. ΕῸΓ fo be infinite pertains alone to that which 
is eternal; but a gene raced infinite belongs to that w hichis temporal; for generation 
is conjoined with time. Hence Aristotle himself is compelled to acknowledge that 
the world is in a certain respect generated, 

Both likewise assert that itis the same in number, but) Plato conformably to 
principles, says that it is venerated. Por he established: prior to the universe a 
producing cause, from which he gives subsistence to the universe. But Aristotle 
does not admit that any eternal nature is an effective cause. And the former, 
indeed, generates time together with the essence of the universe, but the latter 
together with motion: for time according to him is that which is numbered. 
Aristotle, however, is accustomed to do this in his other Preatises. Lor such 
things as Plato asserts of the ove, Aristotle ascribes to intellect,’ viz. the non- 
possession of multitude, the desirable, the having no intellectual perception of 
secondary natures. But such things as Plato attributes to the demiurgic intellect, 
Aristotle ascribes to the heavens, and the celestial Gods: for according to hin, 
falrication and providence are from these. Such things also as Plato ascribes 
to the essence of the heavens, Aristotle attributes to their circular motiun; departing 
indeed from theological principles, but dwelling more than is fit on physical 

* Aristotle in his metaphysical discussions ascends no higher than intelligible intellect, which is with 


him the first cause. And perhaps this was in consequence of knowing that all beyond this intellect is 


truly ineffable. 


BOOK 11,} TIMAUS OF PLATO. 249 


productive powers.’ Since, however, the demoniacal Aristotle is very copious in 
discussing the reciprocations of the generated with reference to the corruptible, and 
of the unbegotten with reference to the incorruptible, he must be reminded, that 
Plato much prior to him assents to these axioms; in the Republic indeed asserting 
that corruption follows every thing which is generated; but in the Phadrus, that the 
unbegotten is also incorruptible. How is it possible, therefore, since Plato gives 
generation to the universe, that he should not also introduce corruption to it; 
or that corrupting that which is moved in a confused and disorderly manner, he 
should not give generation to it prior to corruption? The generation of the 
universe, therefore, was devised by him after a manner different [from its apparent 


meaning]. 


* But we say that whatever is generated, is necessarily generated bv a 
eS ᾽ ~ 5 - 


certain cause.” 


The discussion accords with the hypotheses, or rather with the order of the 
things from which the hypotheses are assumed. Tor as every where form is 
suspended from the effective cause, so likewise, the first hypotheses are in conti- 
nuity with the second, and afford a principle to the demonstrations which are 
consequent to them. For since it was demonstrated according to the first hypo- 
thesis, that the world was generated, through the object of opinion as a medium, 
afterwards that which is consequent to this is demonstrated according to the 
second hypothesis, viz. that it was generated by a cause. For it the world is a 
thing generated, or becoming to be, but every thing generated is generated by a 
certain cause, hence the world was necessarily generated by a certain cause. 
What therefore is the producing cause of the universe? That from which the 
being generated is present to the world, For it is necessary to investigate this 
immediately after the present demonstration. And we shall see as we proceed, 
what kind of arguments Plato uses on this subject. 

Now, however, let us briefly recall to our memory, [the reasoning by which it 
is shown] that every thing which is generated, is necessarily generated by a cer- 
(ain cause. Every thing gencrated, therefore, is in its own nature imperfect. But 
being imperfect, it is not naturally adapted to perfect itself; since neither is any 
other imperfect thing. For every thing which is perfected, is perfected from that 


* This is because he discussed metaphysics physically, justas Plato discussed physics metaphysically. 
Tim. Plat. Vou. I. 21 


250 PROCLUS ON THE [BooK 1). 


which is in energy. Bat that which is in energy is perfect; so that every thing 
which perfects another ἐμ always when it perfeetein energy! according to that form 
to which it gives perfection). ‘Phat however, Which ix generated, so far us it is 
venerated, is imperfect. Hence that which is generated, so far as it is generated 
is not naturally adapted to perfect another thing, But if it cannot perfect another 
thing, much more is it incapable of perfecting itself Phe latter, therefore, is ἃ 
vreater undertaking than the former, Por that which perfects itself, is also) per- 
fective of another thing.’ Butifitis not perfected by itself, it is evident that itis 
perfected by another. For how will it be generated, unless it is perfected ? 


Again, therefore, it must be said, the world is generated, But every thing 


which is generated being imperfeet, is either perfected: by another thing, or by 
itself. Hence every thing which is generated, is either perfected by another, or 
hy itself. But it is not perfected by itsell. It is therefore perfected by another, 
so that it is generated by a certain cause. Farther still, the world 15. a composite, 
and has its hypostasis from dissimilars. But if itis a composite, itis either com- 
posed by itself, or by another, For it is, necessary that composition should be 
from a eause, unless we intend to make it an accidental thing, and froin chance, 
If therefore it is composed by itself, again it will perfect itself, and give subsis- 
tence to itself, and we shall ignorantly transfer it to an incorporeal essence. Vor 
how will it compose itself? Will it be from the parts arranging themselves? But 
thus we shall make bodies to be self-motive. Or will it be from impelling each 
other? And what in this case is that which primarily moves them, And how is 
itholy to commit the whole world to such like impulsions and contrivances ? 
How likewise will there be order from things deprived of order, and ornament 
from things unadorned? For every where that which makes is better than its 
effect, and that which generates, than the thing generated. And if indeed the 
parts are the material causes of the composition of the world, what ' αἰ which 
made them? For this is what we investigate. Buatif they are the eflicient causes, 
how is it possible that thingsunadorned ean be eflective of things that are adorned, 
and disorderly natures, of such as have order and arrangement? Tf however the 
world is not composed by itself, it is evident that it has this composition: from 
another. Hence if the world is a composite,’ but that which isa COMposile is 


. ν 
* Tustead of ἀεὶ ον ἐστι ἴῃ this place, we should doubtless read ἀεὶ εὐ ἐργεια ἐστι. 
τ Instead of τὸ yap εαυτίν τελειωτίκον cor, which is evidently defective, it seems requisite to read 
ro yap ἐαντὸ τελειοῦν, saca\Xov re λειωζίκον ἐστι». 


"δ υθετον is omitted inthe original, 


noox τι TIMEUS OF PLATO. 251 


composed by a certain cause, the world therefore has its generation from a cause. 
Hence too, trom these things it is manifest, that what is generated, is generated 
by a certain cause. 

It is not however wonderful, if Plato calls the cause of every thing generated, 
_ acertain cause. For the cause of all things, is stmply cause, and not ἃ certain 
cause ; concerning which he also says, that it is the cause of all beautiful things. 
For itis simply God. Butevery divinity posterior to it is @ certain God, as for 
instance, demiurgic or vivific. The cause therefore of generated natures is a cer- 
tain cause, as differing from the cause ofall. Hence, he says, that what is gene- 
rated, 15 generated by a certain cause. It is also well that Plato says one’ cause 
precedes the whole of generation, For multitude is co-arranged about one prin- 
ciple, and the many unities about the one. But with respect to other physiologists, 
some rank cause with con-causes; others recur to physical powers; others to 
dispersed infinite principles; others to‘ nature ; and others to soul. Plato, how 
ever, dismisses indeed these causes, but supposes that there is one cause which 
is the first of all causes. For with this cause, the psychical order indeed co-ope- 
rates, but nature is ministrant to it, and all con-causes are subservient to it, and 
are moved conformably to its will, Because, therefore, the demiurgic monad pre- 
cedes multitude, he denominates this monad a cause: for this is significant of 
unity. Because, however, it has not the first order among causes, nor is impar- 
ticipable,” he adds the word certain. So that the words “ by a certain cause,” 
have the same signification as, by one cause indced, yet not the first cause. Hence, 
neither is it reasonable immediately to produce that which is generated, but that 
which is eternal, from éhe one ; in order that from the one, which is prior to eternity, 
every eternal nature may proceed ; but from an eternal nature, that which is gene- 
rated and temporal. And that selfsubsistent natures likewise may proceed from 
that which is superior to beings that produce themselves; but from these, those 
that are generated by others, Vor the series and order of things which proceed 
from the one, is continued; and things nearer to the principle, give subsistence 
to such as are more remote from it. 


“Tt is difficult, therefore, to discover the maker and father of this uni- 
verse, and when found, it is impossible to speak of him to all men.” 
* For we here, itis requisite to read εἰς 


* The demiurgic monad, (i.e. Jupiter or the Demiurgus,) is not imparticipable because it immedi- 
ately illuminates, or is con-subsistent with, intellectual intellect. See the 6th Book of my Translation 


of Proclus on the theology of Plato. 


252 PROCLUS ON THE [pook νυ". 


It has been rightly observed by some prior to us, that Plato having shown that 
the world was generated by a cause, immediately after ascends to the God who is 
the Demiurgus of it, in a manner worthy of his intellectual conceptions, Vor it 
seems that the artificial nature of the progeny, introduces a rational and divine 
cause, and not accident or chance, which are neither causes, nor have an hypo- 
static power, nor in short, sustain the well-ordered progression of beings. [1 is 
requisite, however, that we should first examine the words themselves, and after- 
wards thus recur to the whole theory. 

Father and maker therefore, differ from) each other, so far as the former is the 
cause of matter,: but the latter of the world and order, and in short, of the formal 
cause; and so far indeed as the former is the supplier of bem and union, but 
the latter of powers and a multiforn essence 5 anid so far ax the one stably contains 
all things in himself, but the other is the eause of progression and veneration ; and 
so far as the former signifies ineffable and divine providence, but the Tatter an 
abundant communication of productive principles. Porphyry however says, 
that father is he who generates the universe from himself, but maker he who 
receives the matter of it from another. Hence Aristo indeed, is said to be the father 
of Plato, but the builder of a house is the maker or fabricator of it, as not him- 
self generating the matter of which it consists. If however, this is true, there 
was no occasion to call the Demiurgus father, because, according to Timwus, he 
does not give subsistence to matter. Is not the demiurgus therefore, rather the 
maker as producing form? For we call all those makers who produce any thing 
from a non-existent state into existence, But so far as the Demiurgus produces 
that which he produces, in conjunction with life, he is father. Tor fathers are 
the causes of animals, and of certain living beings, and impart seed together with 
life. And thus much concerning this particular. 

But “ this universe” signifies indeed, the corporeal masses, and the whole 
spheres [of which it consists] and the plenitudes of each. It also signifies the 
vital and intellectual powers, which ride as it were in the corporeal masses. It 
also comprehends all the mundane causes * and the whole divinity of the world, 
about which the number of the mundane Gods proceeds ; likewise, the one di- 
vinity, the divine soul, and the whole bulk of the world, together with the divine, 


' For o\ns here, it is necessary to read vAys, because matter according to Plato proceeds from the 
father Phanes, or animal itself, and not from the Demiurgus. 


* For avrovs, it is vecessary to read αἰτίας. 


ποοκ 11.]} TIMA:US OF PLATO. 253 


intellectual, psychical, and corporeal-formed number that is conjoined with the 
world, For every monad has a multitude co-ordinate to itself. All these there- 
fore must be assumed for the wuiverse ; since it signifies all these. Perhaps like- 
wise the addition of the pronoun ¢his, is significant of the universe being ina 
certain respect sensible and partial. For the intelligible universe is not ¢his, be- 
cause it is comprehensive of all intellectual forms. But the term this is adapted to 
the visible universe which is allotted a sensible and material nature. It is ditticult 
therefore, as Plato says, to discover the Demiurgus of this universe. For since 
with respect to discovery one kind proceeds scientifically from such things as are 
first,’ but another journeys on from things of a secondary nature, according to 
reminiscence ; the discovery from such things as are first may be said to be 
dificult, because the invention of the intermediate powers, pertains to the high- 
est theory. But the discovery from such things as are secondary, is nearly more 
ditficult than the former. For if we intend from these to survey the essence of 
the Demiurgus, and his other powers, it is necessary that we should have beheld 
all the nature of the things generated by him, all the visible parts of the world, 
and the nnapparent natural powers which it contains, according to which the 
sympathy and antipathy of the parts in the world subsist. Prior to these also, 
we must have surveyed the stable physical reasons, and natures themselves, 
both the more total and the more partial,* and again, the immaterial and material, 
the divine and diaemoniacal, and the natures of mortal animals. And farther still, 
the genera which are under life, the perpetual and the mortal, the undefiled and 
the material, such as are wholes, and sach as are parts, the rational and the irra- 
tional, and the prerogatives which are superior to ours, through which every thing 
between the Gods and the mortal nature are bound together. We must likewise 
have beheld the all-various souls, the diflerent numbers of Gods according to the 
diflerent parts of the universe, and the ineffable and effable impressions of the 
world through which it is conjoined with the father. For he who without having 
seen these is impelled to the survey of the Demiurgus, is more imperfect than is 
requisite to the intellectual perception of the father. But it is not lawful for any 
thing imperfect to be conjoined with that which is all-perfect. 

Moreover, it is necessary,’ that the soul becoming an intellectual world, and 
being assimilated as much as possible to the whole intelligible world, should in- 


* viz. From axioms and definitions. 
* Meptcwrepas is omitted in the original. 
Ὁ For δη here, it is requisite to read bec. 


254 PROCLUS ON THE (Boon 11. 


trofuce herself to the maker of the universe ; and from this introduction, should 
in a certain respect become familiar with him through a continued intellectual 
energy. For uninterrupted energy about any thing, calls forth and resuscitates 
our (dormant) ideas. But through this familiarity, becoming stationed at the 
door of the father, it is necessary that we should be united to him. For dis- 
covery is this, to meet with him, to be united to him, to associate alone with the 
alone, and to see him himself, the soul hastily withdrawing herself from every other 
energy to him. For being present with her father, she then considers scientific 
discussions to be but words,’ banquets together with him on the truth of real be- 
ing, and in pure splendor is purely initiated in entire and stable visions. Such 
therefore is the discovery of the father, not that which is doxastic ; for this is du- 
bious, and not very remote from the irrational life. Neither ts it scientific ; for 
this is syllogistic and composite, and does not come into contact with the intel- 
lectual essence of the intellectual Demiurgus. But it is that which subsists 
according to intellectual vision itself, acontact with the intelligible, and a union 
with the demiurgic intellect. For this may properly be denominated difficult, 
either as hard to obtain, presenting itself to souls after every evolution of life; or 
as the true labour of souls. For after the wandering about generation, after pu- 
rification, and the light of science, intellectual energy and the intellect which is 
in us shine forth, placing the sonl in the father as ina port, purely establishing 
her in demiurgic intellections, and conjoining hight with light, not such as that of 
science, but more beautiful, more intellectual, and partaking more of the nature 
of the onethan this. For this is the paternal port," and the discovery of the father, 
viz. an undefiled union with him. 


* This is in consequence of a union with the Demiurgus beiug so much superior to scientific per- 
ception. 

* Proclus here alludes to the fabulous wanderings of Ulysses in the Odyssey. Por Homer by these 
oecultly indicates the life of a man who passes ina regular manner from a sensible to ao intellectual 
life, and who being throughly purified by the excrcise of the cathartic virtues, is at length able to 
energize according to the intuitive perception of intellect, and thus after becoming re-united to Penelope 
or Philosophy, meets with and embraces his father. This appears also to have been the opinion af tbe 
Pythagorean Numenius, as we are informed by Porphyry in his treatise De Antro Nympharuin, “ΤῸ 
he thought that the persou of Ulysses in the Odyssey represented to us a man who passes in a regular 
maoner over the dark and stormy sea of generation; and thus at Jength arrives at that region (ἡ. ἐν the 
intellectual region) where temmpests and seas are unknown, and finds a nation 

“Who ne'er knew salt, or heard the billows roar.’” 


See more onthis subject in my Restoration of the Platonic Theology, p. 294. 


Rook 11.} TIM.EUS OF PLATO. 255 


But to say “ thatwhen found it ts impossible to speak of him to all men,”* perhaps 
indicates the custom of the Pythagoreans, who had arcane assertions about divine 
natures, and did not divulge them to all men. For as the Elean guest says, the 
eyes of the multitude are not strong enough to look to truth. Perhaps also this 
may be said which is much more venerable, that it is impossible for him who has 
discovered the maker and father of the universe to speak of him to certain persons 
such ashe has seen him. For the discovery was not made by the soul speaking, 
bat closing her eyes, and being converted,” to the divine light. Nor was it made 
by her being moved with her own proper motion, but through being silent with 
a silence which leads the way (to union}. For since the essence of other things 
is not naturally adapted tobe spoken of, either through a name, or through definition, 
orthrough science, butis seen through intellection alone, as Plato saysin his Epistles, 
inwhat other way can itbe possible to discover the essence of the Demiurgus, than 
by intellectual energy? And how when having thus found it, is it possible to tell 
whatis seen, and explain it to others, through nouns and verbs? For the evolu- 
tion which is conversant with composition, cannot exhibit a uniform and simple 
nature, What then, some one may say, do we not assert many things about the 
Demiurgus, and about the other Gods, and even of the one ilself? To this we 
reply, we speak indeed about them, but we do not speak of cach of them itself. 
And we are able indeed to speak scientifically of them, but not intellectually. For 
this, as we have before observed, is to discover them. But if the discovery is a 
silence of the soul, how can speech flowing through the mouth, be sufficient to 
lead that which is discovered into light. ᾿ 

After these things, therefore, let us, following the light of science, survey who the 
Demiurgus is, and to what order of beings he belongs. For different philosophers 
among the ancients were led to different opinions on this subject. For Numenius, 
indeed, celebrating three Gods, calls the first father, but the second maker, and 
the third that which is made, For the world according to him is the third God. 
So that with him the Demiurgus is two-fold, viz. the first and the second Goud, 
and that which is fabricated is the third God. For itis better to say this, than’ 
to say as he does speaking tragically, grandfather, ofispring, nephew. He how- 


* For μηδε evpovra δυνατα δυνατον εἰναι λέγειν it is necessary to read, μηδε evporra εἰς axarras 
δυνατον, κι ἃ. ; 

* For axcorpayperns, it is requisite to read extorpapiperns. 

Ὁ It is necessary here to supply i. 


256 PROCLUS ON THE (Boox 1, 


ever, who asserts these things, in the first place does not nghtly con-numerate the 
good with these other causes. For it is not naturally adapted to be conjoined 
with certain things, nor has it an order secondary to another. But father with 
Plato {in the text] is arranged as the second to maker, Farther still, Numenius 
co-arranges that which is exempt, ' from all habitude, with the natures that are 
under and posterior to it. It is necessary, however, to refer these indeed to the 
first, but to take away from it all habitude. Neither therefore, is the paternal 
nature of the maker* adapted to the first. For these things’ are apparent in the 
orders of Gods posterior to it. In the third place; it is not right to divide father 
and maker, since Plato celebrates one and the same God by both these names. 
For one divine fabrication, and one maker and father, are every where delivered 
by Plato. And by following names, to divulse the one cause fof the world,] is 
just as if some one, because Plato calls the universe both heaven and the world, 
should say there are two fabrications, the one heaven, and the other the world; 
just as here, Numenius says there is a two-fold demiurgic God, the one father, but 
the other maker. 

With respect to Harpocration, it would be wonderful, if he were consistent 
with himself, in determining things of this kind about the Demiurgus, For this 
man is inconsistent in what he says according to the doctrine of three Gods and 
so far as he makes the Demiurgus to be two-fold. For he calls the first God, 
Heaven and Saturn, the second, Dia and Zena, and the third, Heaven and the 
World. But again changing the order he calls the first God Dia, and the king 
of the intelligible; but he denominates the second God, the ruler, and the same 
divinity, is with him Jupiter, Saturn, and Heaven. The first God therefore, 1s 
all these; from whom Parmenides takes away all things, every name, all lan- 
guage, and all habitude. And we, indeed, cannot endure to call the first God 
even father; but he denominates him father, and offspring, and the offspring 
of an offspring. 

But Atticus, the preceptor of Harpocration, immediately makes the Demiurgus 
to be the same with the good, though the Demiurgus is called good by Plato, but 
not the good. He is also denominated by him intellect, but he says that the good 


* For efnprnyevoy in this place, itis requisite to read εξηρημενον. 

* Instead of παντος here, the sense evideotly requires that we should read ποιητὸν. 

* Father and maker are first apparent in the intelligible and intellectual, and afterwards iu the other 
orders of Gods. 


Book 11. TIM.EUS OF PLATO. 257 — 


is the cause of all essence, and is beyond being, as we may learn in the Republic. 
What then will Atticus say concerning the paradigm? For it is either prior to the 
Demiurgus, and in this case, there will be something more ancient and honorable 
than the good; or itis in the Demiurgus, and the first God will be many things ; 
or it is posterior to the Demiurgus, and thus the good, which it is not lawful to 
assert, will be converted to things posterior to itself, and = will intellectually 
perceive them. 

After these men, Plotinus the philosopher, asserts that there is a twofold 
Demiurgus, one in the intelligible world, but the other the leader and ruler of the 
universe. And he says rightly. For the mundane intellect is in a certain 
respect the Demiurgus of the universe. And Aristotle shows that this is the first 
God, denominates it Fate, and calls it by the name of Jupiter. But again, there 
is an exempt father and maker, which Plotinus places in the intelligible, calling 
every thing between ἐδ one and the world, the intelligible. For there, accord- 
ing to him, the true heaven, the king of Saturn, and the Jovian intellect 
subsist. Just as if some one should say, that the spheres of Saturn, Jupiter, and 
Mars, are in the heavens. For the whole intelligible is one many, and is one 
intellect comprehensive of many intelligibles. Plotinus therefore philosophizing 
asserts these things, 

Amelius, however, makes a threefold Demiurgus, three intellects, and three 
kings, one being him that exists, another him that possesses, and the third him 
that sees. But these differ, because the first intellect, indeed, is tru/y that which 
itis. The second, is the intelligible which is in it, but has the intelligible prior 
to itself, participates entirely of it, and on this account is the second intellect. 
But the third, is also the intelligible which it contains ; for every intellect is the 
same with its conjoined intelligible; but it possesses the intelligible which is in 
the second, and sees the first intellect. For by how inuch greater the interval 
is, by so much the more obscure is that which is possessed. He supposes, there- 
fore, that there are these three intellects and Demiurgi, and says that with Plato 
there are three kings, and with Orpheus also three, Phanes, Heaven, and Saturn. 
And he who, according to him, is especially the Demiurgus, is Phanes. It is 
worth while, therefore, to observe to him, that every where Plato is accustomed 
to recur from multitude to the unities, from which the order in the many proceeds, 
Or rather, prior to Plato, unity always precedes multitude according to the 
arrangement itself of things. And every divine order originates from a monad. . 
For it is necessary, indeed, that divine number should proceed from the triad ; 

Tim. Plat. Vou... I. 2K 


458 PROCLUS ON THE [soon 11, 


but the monad is prior to the triad. Where, therefore, is the demiurgic monad, in 
order that the triad may procced from it? How likewise is the world one, unless 
it was fabricated by one cause? For it is by a much greater priority necessary 
that the cause itselfshould be united, and be monadic, in order that the world may 
become only begotten. Let there then be three Demiurgi; but who is the one 
Demiurgus prior to the three? For no one of the divine orders originates from 
multitude. Farther still, if the paradigm is one, and the world is one, how is 
it possible that there should not also be one Demiurgus prior to the many, who 
looks indeed to the one paradigm, but makes the world to be only begotten ? 
Hence, it is not proper that the demiurgic number should originate from a triad, 
but from a monad. 

After Amelius, Porphyry thinking to accord with Plotinus, calls the super- 
mundane soul the Demiurgus, but the intellect of it to which it ix, converted, 
animal itself, so as to be according to him the paradigm ofthe Demiurgus; whom 
itis worth while to ask, in which of his writings Plotinus makes soul to be the 
Demiurgus. How, likewise, is this conformable to Plato, who continually deno- 
minates the Demiurgus a God and intellect, but never calls him soul? ILow also 
does he call the world a God? How does the Demiurgus proceed through all 
mundane natures? For all things do not participate of soul, but all things 
partake of the demiurgic providence, And divine production, indeed, Is able to 
generate intellect and Gods, but soul is not naturally adapted to produce any thing 
above the psychical order. 1 omit to say that this very thing itself requires much 
confirmation, whether Plato knew that there is a certain imparticipable® soul. 

In the next place, therefore, the divine Jamblichus has written much against 
the opinion of Porphyry, and has subverted it as being Plotinian; but delivering 
his own theology, he calls the whole intelligible world the Demiurgus; so that 
from what has been said, it is evident that he asserts the same thing as Plotinus,— 
He says, therefore, in his Commentaries, ** Thus we call that which is truly cause, 
and the principle of generated natures, and the intelligible paradigms of the 
world, the intelligible world. Such causes, likewise, as we admit to have an 
existence prior to all things in nature, these, the demiurgic God, whom we now 
investigate, comprehending in one, possesses inhimself.” If, therefore, in what 
is here said, he intends to signify that in the Demiurgus all things subsist demiur- 


+ i.e. A soul which is not consubsisteut with body. 


BOOK 11. TIM.ZUS OF PLATO. 259 


gically, and being itself, and the intelligible world, he speaks conformably both 
to himself, and to Orpheus who says: 


For in Jove’s ample dwelling all things lie, 
And in Jove’s belly they together flow. 


And all such like assertions. Nor is it at all wonderful, that each of the Gods 
should be the universe, but after a different manner, one demiurgically, another 
connectively, another immutably, another convertively,' and another in some other 
way according to a divine peculiarity. But if he says that the whole extent 
between the world and the one, is the Demiurgus, this deserves to become the 
subject of doubt; and we may urge against this assertion the arguments which 
we derive from him. For where are the kings that are prior to Jupiter, and are 
the fathers of Jupiter?) Where are the kings, according to Plato, whom 
he thinks fit to arrange above the world next to the onc? How likewise can we 
say that perpetual being itself is the first being, if we also say that the Demi- 
urgus is the whole intelligible order, who is himself perpetual being, as is likewise 
animal itself? For shall we not thus be compelled to say, that the Demiurgus is 
notan eternal being? Unless the Demiurgus likewise is comprehended together with 
other eternal beings. That Iamblichus himself, however, though he here celebrates 
the demiurgic order in a more confused manner, yet speaks of it more accurately 
elsewhere, may be from thence assumed, Tor writing concerning the fabrication 
of Jupiter in the Timanus, after the intelligible triads, and the three tricds of the 
intelligible and at the same time intellectual’ Gods, he attributes the third order 
in the intellectual hebdomad to the Demiurgus. Tor he says that these three 
Gods are celebrated by the Pythagoreans, who assert that the first of them is an 
intellect comprehending in itself whole monads, the simple, the indivisible, the 
boniform, that which abides and is united in itself, and who deliver such like 
indications of its transcendency. But they say that the second is collective of the 
perfection of things of this kind, and that the inost beautiful indications of it are 
divine fecundity, that which is collective of the three Gods, that which gives 

completion to energy, that which is generative of divine life, that which proceeds 


* Instead of των δε rpexrws, it is necessary to read τὸν δε excorperrixws. 

* It is here necessary to supply καὶ voepwy. For the three triads of the intelligible and at ‘hes same 
time intellectual Gods, immediately follow the intelligible triads, and the intellectual hebdomad follows 
as the third in order. 


260 PROCLUS ON THE [βοοκ τῷ) 


every where, and that which is beneficent. And they teach us that of the third 
who fabricates wholes, the most beautiful signatures are, prolific progressions, 
the productions and connections of total causes, together with total causes defined 
by forms, all proceeding fabrications, and other things similar to these. It is 
worth while, therefore, to form a judgment of the Tamblichean theology from these 
things, and to determine what the nature of it is respecting the Demiurgus of 
wholes. For how can the Demiurgus be the whole’ of perpetual being, if indeed 
perpetual being has been already defined by Plato; but he now says that it Is 
difficult to find the Demiurgus, and when found, impossible to speak of him to all 
men? And how can these things be verified of that which is definitively delivered, 
and unfolded into light to all those that were present ? 

After Lamblichus, therefore, Theodorus, following Atnelius, says that there are 
three Demiurgi. He arranges them, however, not immediately after the one, 
but at the extremity > of the intelligible and at the same time intellectual Gods. 
He also calls the first an essential intellect, the second, an intellectual essence, and 
the third, the fountain of souls. He likewise says, that the first is indivisible, but 
the second, divided into wholes, and the third receives a division into particulars. 
Again, therefore, the same things must be said to himas were said to the illustrious 
Amelius ; viz. that we indeed acknowledge that there are three Gods, or Gods 
analogous to these, yet we do not admit that there are three Deminrgi, but that 
the first is the intelligible of the Demiurgus, the second, his generative power, 
and that the third is truly the demiurgic intellect. It is likewise requisite to con- 
sider whether the fountain of souls is to be arranged as the third: for power 
pertains to the middle, as he somewhere says; and thus it must be denominated 
partially, and not called the universal fountain of life. For the fountain of souls, 
is one of the fountains contamed in this middle [or generative power of the De- 
miurgus.} For life is not in souls only, norin animated 1tures alone, but there 
is also a divine, and an intellectual, prior to the psychical life, which is said to 
proceed diversely from thence, from divided rivers. And such, in short, are the 
dogmas ? of the ancicnt interpreters concerning the Demiurgus. 

Let ux, however, concisely relate the opinion of our preceptor (Syrianus] on this 
subject, as we think that it especially accords with the conceptions of Plato. 


* For o\ew here, itis necessary to read odor. 
1 ΓῚ 
Instead οἵ exe τὰ δε των νοητων τέ καὶ νυέρων θεων, I read ex’ ἐσχατον τῶν γοήτων κ. λ. 


2. For δυγματων here, it is becessary to read δυγματα. 


BOOK 11.} ΤΙΝ 5. OF PLATO. 261 


The one Demiurgus, therefore, according to him," subsists at the extremity of the 
intellectual divine monads, and the fountains of life. But he emits from himself 
the total fabrication, and presides over the more partial fathers of wholes, Being, 
however, himself immoveable, he is eternally established on the summit of Olym- 
pus,* and rules over the twofold worlds, the supercelestial and the celestial, com- 
prebending also the beginning, middles, and ends of wholes. For of the? whole 
demiurgic order, one part is a distribution of wholes totally, another of wholes 
partially, another of parts totallys, and another of parts partially. Fabrication, 
therefore, being fourfold, the demiurgic monad binds to itself the total providence 
of wholes; but a demiurgic triad, is suspended from it, which rules over parts 
totally, and over the divided power of the monad’ Just again, as in the other, 
or the partial fabrication, a monad is the leader of a triad, which orderly distri- 
butes wholes partially, and parts partially. But all the multitude of the triad 
dances [as it were] round the monad, and being divided about it, distributes its 
productions, and is filled from it. Of the many Demiurgi, therefore, there is 
one Demiurgus (who is the monad of the rest], in order that all things may be 
- consequent to each other, viz. the one, the paradigm in intelligibles, the one intelli- 
gible Demiurgus, the one only-begotten world. If, however, these things are rightly 
asserted, the Demiurgus of wholes is the boundary of intellectuals, established 
indeed in the intelligible, but being full of power, according to which he produces 
wholes, and converting all things to himself. On this account also Timaus calls 
him intellect, and the best of causes, and says that he looks to the intelligible 
paradigm ; in order that by this he may separate him from the first intelligible 
Gods. But by calling him intellect, he distinguishes him from the intelligible and 
at the same time intellectual Gods. And by denominating him the best of 
causes, he establishes him above all the other supermundane Demiurgi. For he 
denominates the causes demiurgic, as also he had before said, “ Every thing ge- 
nerated is generated by a cause,” and adds, “ /Vhen therefore an artificer, &c.” 
Hence the Demiurgus is an intellectual God, exempt from all the Demiurgi. If, 


* For avrny in this place, it is obviously requisite to read avroy. 
* i.e. He dwells eternally in the highest intellectual splendor. 
* Instead of πως yap δημιουργικης κι Δ.» here, it is requisite to read rns yap «. A. 

Afier ro δὲ των ὁλων pepixws, it is necessary to supply the words, ro δε των μέρων oducws, in order 
to render the division complete. 


* For rpcados here, we must read μοναδοε. 


4 


262 PROCLUS ON THE (Βοοκ 11. 


however, he was the first among the intellectual Gods, he would alone abide in his 
own accustomed manner: for this is the illustrious property of the first. If he was 
the second, he would be particularly the cause of life. But now, when he 
generates soul, he energizes with the Crater [i.e. with Juno}, but when he gene- 
rates intellect, he energizes by himself. Hence he is no other than the third of 
the intellectual fathers. For his illustrious and principal work is to produce in- 
tellect, and not to fabricate body. For he produces body not alone, but together 
with necessity ; but he produces intellect through himselt. Nor does his prin- 
cipal work consist in producing soul: for he generates soul together with the 
Crater. But he alune by himself gives subsistence to intellect, and causes it to 
preside over the universe. 

Existing, therefore, as the producer of intellect, he very properly has an intellec- 
tual order. Hence also he is said by Plato to be both maker and father, and 
neither father alone, nor maker alone, nor again father and maker. For the 
extremes indeed, are father and maker; the former possessing the summit of 
intelligibles, and being prior to the royal series [1. ὁ. to Phanes, Night, Heaven, 
Saturn, Jupiter, and Bacchus]; but the latter possessing the end of the [intcllec- 
tual]order. And the former being the monad of paternal deity; but the latter 
being allotted a producing power in the universe. Between both these, however, 
are father and at the same time maker, and maker and at the same time father. 
For each of these is not the same; but in one order the paternal, and in another 
the eflective has dominion. The paternal, however, is more excellent than the 
(fective. Hence in the media, though both are in each, yet the former’ is more 
father than maker. For it is the boundary of the paternal depth, * and the foun- 
tain of intellectuals. But the second is more maker than father. ΠῸΓ it is the 
monad, of total fabrication. Hence I think the former is called JZetis, but the 
latter Afetietes. And the former indeed is seen, but the latter sees, ‘The former 
also is absorbed, but the latter is replete with the power of the former. And 
what the former is in intelligibles, that the latter is in intellectuals. For the former 
is the boundary of the intelligible, but the latter of the intellectual Gods. Con- 
cerning the former likewise, Orpheus says, 


In a dark cavern these the father made. 
* Viz. father and at the same time maker. This God also is Phanes or animal itself, and subsists 


at the extremity of the intelligible order. 
* For βοῖτον in this place, we must read βνθου. 


BOOK 11.} TIM.EUS OF PLATO. 263 


But concerning the latter Plato says, “ Of whom I am the Demiurgus and father 
of works.” In the Politicus likewise, he makes mention of the doctrine of the 
Demiurgus and father; because with the former [i. e- with Phanes] the paternal 
is more predominant, but with the latter [i. 6. with Jupiter] the demiurgic. Each 
ot the Gods however is denominated from his peculiarity, though each is compre- 
hensive of all things. And he indeed who is alone maker, ' is the cause of mun- 
dane natures. Ife who is maker and father, is the cause of supermundane and 
mundane natures. Ile who is father and maker, is the cause of intellectual, 
supermundane, and mundane natures. But he who is alone father, is the cause 
of intelligibles, of intellectuals, of supermundane and mundane natures. 

Plato, therefore, admitting a Demiurgus of this kind, suffers him to be ineffable 
and without a name, as having an arrangement prior to wholes in the portion of 
the good.” Yor in every order of the Gods, there is that which is analogous to 
the one. Such therefore is the monad in each world. But Orpheus gives a name 
to the Demiurgus, in consequence of being moved [i. e. inspired] from thence ; 
whom Plato himself likewise elsewhere follows. For the Jupiter with him, who 
is prior to the three sons of Saturn, is the Demiurgus of wholes. After the 
absorption therefore of Phanes, the ideas of all things shone forth in him, as the 
theologist says : 


Hence with the universe great Jove contains, 
Extended wther, heav'n’s exalted plains; 

The barren restless deep, and earth renown’d, 
Ocean immense, and Tartarus profound ; 
Fountains and rivers, and the boundless main, 
With all that nature’s ample reaims contain ὁ 
And Gods and Goddesses of each degree ; 
All that is past, and all that e’er shall be, 
Occultly, and in fair connection lies, 

In Jove’s wide belly,? ruler of the skies.* 


‘i.e. Vulcan. 

* viz, The Demiurgus has an arrangement analogous to the good. For as the good is the exempt 
monad of the intelligible order, so the Demiurgus is the exempt monad of the supermundane order. 

? Celestial and sublunary causes and effects, are very properly said by Orpheus to subsist in the 
belly of Jupiter, because these have a middle subsistence between supermundane and Tartarean 
natures, just as the belly is in the middle of the body. : ᾿ 

* These verses are very defective in the original; but the learned reader will find them in a correct 
state in the Orpheus of Herman. 


264 PROCLUS ON THE [Βοοκ 11. 


Jupiter however, being full of ideas, through these comprehends in himself 
wholes: which the theologist also indicating adds: 


Jove is the first, and last, high-thundering king, 
Middle and head, from Jove all beings spring. 
Jove the foundation of the earth contains, 

And the deep splendor of the starry plains. 
Jove is a hing by no restraint confin’d, 

And all things flow from Jove’s prolific mind. 
One mighty principle which never fails, 

One power, one damon, over all prevails, 

For in Jove’s royal body all things he, 


Fire, night and day, earth, water, and the sky. 


Jupiter therefore, comprehending in himselt wholes, produces in conjunction with 
Night all things monadically and intellectually, according to her oracles, and 
likewise all mundane natures, Gods,* and the parts of the universe. | Night 
therefore says to him asking, how all things will be a certain one, and yet each 
be separate and apart from the rest: 


All things receive inclosed on ev'ry side, 

In wther’s wide inctlable embrace : 

Then in the midst of wther place the heav’n ; 
Tn which let earth of infinite extent, 


The sea, and stars, the crown of heav’n, be fixt. 
But after she has laid down rules respecting all other productions, she adds: 
And when your power around the whole has spread 


A strong coercive bond, a golden chain 


Suspend from wther. 
This bond which is derived from nature, soul and intellect, being perfectly strong 
and indissoluble. For Plato also says, that animals were generated, bound 


with animated bonds. Orpheus, likewise, Homerically calls the divine orders 


* For θεὼν here, it is necessary to read θέον. 


a 


ROOK 41.} TIMAEUS OF PLATO. 205 


which are above the world,' a golden chain; which Plato emulating says, “ That 
the Demiurgus placing intellect in soul, but soul in body, fabricated the universe 5” 
and that he gave subsistence to the junior Geds, through whom also he adorns 
the parts of the universe. If therefore, itis Jupiter who possesses the one power, 
who absorbs Phanes, in whom the intellizible causes of wholes first subsist, who 
produces all things, according to the counsels of Night, and who gives authority 
both to the other Gods, and to the three sons of Saturn,—he is the one and whole 
Demiureus of all the world, and has the fitth order among'the kings, [1. e. among 
the Gods of the royal series,] as it is divinely demonstrated by our preceptor in his 
Orphic Conferences. Jupiter likewise,.is co-ordinate with Heaven and Phanes, 
and on this account he is both maker and father, and each of these totally. 

That Plato, however, had these conceptions respecting the mighty Jupiter, is 
manifested by him in the Cratylus from names: for he there shows that he is the 
cause and supplier of life to all things. For he says, “ Zhat we denominate him 
Dia and Zena, through whom life ts present to all things.” But in the Gorgias he 
co-arranges, and at the same time exempts him from the sons of Saturn, in order 
that he may be prior to the three, and participated by them. He also makes Law 
to be his assessor, in the same manner as Orpheus. For with him also Law is 
placed by the side of Jupiter, according to the counsels of Night. Farther still, 
Plato in the Laws represents total Justice to be the attendant of Jupiter, in the 
same manner as the theologist. But in the Philebus he shows, that a royal soul 
and a royal intellect pre-exist in Jupiter according to the reason of cause. And 
conformably to this he now represents him as giving subsistence to intellect and 
soul, unfolding the laws of Fate, and producing all the orders of the mundane 
Gods, and constituting all animals as far as to the last of things; some things 
being generated by him alone, but others through the celestial Gods as media. 
To which we may also add, thatin the Politicus he calls Jupiter the Demiurgus 
and father of the universe, just as in the present dialogue he says concerning him, 
“Ofwhom Lam the Demiurgus, and father of works.” He likewise says inthe Poli- 
ticus, that the present order of the world is Jovian, aud that the world is moved 
wcording to Fate. The world therefore living a Jovian life, has Jupiter for the 
Demiurgus and father of its life. If, likewise, he represents the Demiurgus deli- 
vering a speech,’ this too is in reality Jovian. For in the Meno, he on this 


* Instead of των θείων πραξεων vo των exoopiwy in this place, it is necessary to read των θείων rulrwy 
νπερ Tey ἐγκοσμιων. 
* For δημιουργουντα here, it is necessary to read énunyopourra. 


Tim. Plat. Vou. I. aL 


268 PROCLUS ON THE [Βουκ 11. 


account calls him a sophist, as filling the Gods posterior to him with all- 
various reasons. This also the divine poet [Homer] manifests, who repre- 
sents him thus speaking' from the summit of Olympus. 


Hear, all ye Gods and Goddesses, my words. 


And converting the two-fold co-ordinations to himself. Through the whole of 
his poetry, likewise, he praises him as the supreme of rulers, and the father of men 
and Gods, and celebrates him with all demiurgic conceptions. As, therefore, we 
have shown that all the Grecian theology attributes the total fabrication of things 
to Jupiter, what ought we to conceive of these words of Plato? Is it not, that the 
same God king Jupiter, is with him maker and father, and is neither father alone, 
nor father and maker. For father is the monad, as the Pythagoreans say, but 
the decad is the demiurgic® order of divine natures, “to which divine number 
arrives from the secret recesses of the monad, which decad is the venerable uni- 
versal recipient, surrounding all things with bound, is immutable and unwearied, 
and is called the sacred decad.” Hence, after the paternal monad, and the 
paternal and at the same time effective tetrad, the demiurgic decad proceeds. 
And it is indeed immutable, because an immutable deity subsists together with it. 
But it surrounds all things with bound, as supplying with order things that are 
disorderly, and with ornament things that are unadorned. It likewtse illuminates 
souls with intellect, as being intellect totally, and body with soul, as possessing 
and comprehending the cause of soul, and generates things which are truly gene- 
rated, both such as are middles, and such as are last, in consequence of compre- 
hending in itself demiurgic being. From what is written also in’ the Protagoras, 
we may collect what the demiurgic order is. For Jupiter there becomes the cause 
of the whole political science, and of the reasons essentially disseminated in souls. 
This, however, is to bind the whole fabrication of things, and to connect all things 
by his own immutable powers. For as the theolovist establishes about him. the 
Curetic order, thus also Plato says, that he is surrounded with terrible guards. 
And as the former establishes him on the summit of Olympus, so the latter assigns 
to him a tower, in which being eternally seated, he adoins all things through the 
middle orders. Who the Demiurgus therefore is, and that he is a divine intellect, 
the cause of total fabrication, is evident from what has been said; and likewise 
that Jupiter himselfis celebrated as the Demiurgus both by Orpheus and Plato. 


* Here also it is requisite to make the same emendation as above, 
* Δημιονργικὴ is omitted in the original, 


BOOK 11.) TIMAEUS OF PLATO. 267 


Whether, however, we must say that he is a fontal or a ruling God, or belongs 
to some other order of the demiurgic series, deserves not to be passed over in 
silence. It appears, therefore, that such things as the theurgist [Julian] ascribes 
to the third divinity of the rulers, these Plato assigns to the Demiurgus ;* such as 
to fabricate the heavens, iaclosing them in a convex figure; to establish the nu- 
merous multitude of inerratic stars; to give subsistence to the heptad of planetary 
animals; and to place earth in the middle, but water in the hosoms of the earth, 
and air above these. If, however, we accurately consider the affair, we shall 
find that the third of the mundane rulers divides the universe into parts; that the 
second divides it into wholes, and is celebrated as the demiurgic cause of motion ; 
and that the first by his will alone disposes all things, and constitutes the whole 
world according to union. But the God who is said by Timzus to be the De- 
miurgus, produces all things by his will, imparts to the universe a division 
into wholes, and also into parts, which give completion to all the wholenesses 
[rag ολοτητας πασας]. For he not only makes the universe to be a whole of 
wholes, but he also produces the multitude of each wholeness. On all these 
accounts therefore, we think it proper to assert that the Demiurgus is beyond the 
triad of ruling fathers ; that he is one fontal cause, and that the Oracles represent 
him eradicating the multitude of ideas in the fontal soul, and constituting the 
world from intellect, soul and body, and producing our souls, and sending them 
into generation. The Oracles likewise assert the same things of him as Timzus. 
For they say, “ The father of Gods and men placed our intellect in soul, but soul 
in sluggish body.” But this is the admirable thing celebrated by the Greeks, con- 
cerning him who is according to them? the Demiurgus. If however these things 
are asserted conformably * both to Timaus and the Oracles, those who are incited 
by the divinely delivered theology [of the Chaldeans] will say that this Demiurgus 
is fontal; that he fabricates the whole world conformably to ideas, considered as 


ἡ Itappears to be necessary here to read ry δημιουργῳ instead of ry κοσμῳ. 
* The Greek in this place is very faulty. For it is κατέθετο yap νον μὲν ev ψνχῃ ἐνιματι de ἡμεαι 
cysareOnce πατὴρ ανδρων re θεων re. Instead of which it ought to be, 


careflero yap 
Novy μεν ere ψυχῃ, Yuxny δ᾽ ενε σώματι apyy 
Ἡμεων εγκατεθηκε xarnp ανδρων τε θεων τε. 


3 For παρ᾽ avrne here, it isnecessary to read παρ᾽ ἀντοιε. 
* For ομωφνλως in this place read opoperws. 


268 PROCLUS ON THE [Βοοκ "1. 


one, and as many, and as divided both into wholes and parts, and that he is cele- 
rated as the maker and father of the universe, and as the father of Gods and men 

hy Plato, Orpheus, and the Oracles ; generating indeed, the multitude of Gods, but 
~ending souls to the generations of men, as Timeus himself also says. For if he 
is the best of causes, as he says, by what contrivance can he be arranged in the 
second orders of Demiurg:? Por the most excellent among the Demiurgi is 
significant of the highest transcendency in the demiurzic series. But the highest 
summit of every serivs is fontal, so that this Demiurgus is necessarily fontal, and 
not ruling; the rulers being every where secondary to their proper fountam, 
Henee also he renders the mundane Gods Demiurgi, or fabricators, as being a 
certain demiurgic fountain, Since, however, thereare many fontal Demiurgt, in 
what place this Demiurgus is to be arranged, requires greater Consideration. 
But from what has been said, it is evident in what order of Gods it’ is necessary 
to investigate him; from which hhewise, it is manifest after what manner it 18 
dificult to find him, and when found to speak of him to all men. Its also 
evident how he is father and maker, and what his eNective power Is 5 and that he 
is not as sume say, the maler of inanimate natures, but the father of such as are 
animated. For he is both the maker! and father ofall things. Por he ts called 
the father of works, as he himself says in his speech (to the junior Gods). But 
heis maker and father, as the cause of union, essence, and hypostasis, and the 


supplier of providential inspection in all things. 


Again, however, this must be considered respecting him, viz. according 
to Pry of the paradigms the artificer fabricated the world, whether 
according to that which subsists with invariable sameness, or that which 


was venerated.” 


Timaus having shown what the form is of the mundane system, that it Is ge- 
nerated, and the manner in which it is generated, viz. as sensible ; for he makes 
no mention whatever of time, because he has not yet constituted time 5 and 
having also shown what the demiurgic cause Is, viz. that it is effective and at 
the same time paternal, but this is intellectual, imparticipable and total :—he now 
passes to the third object of inquiry, what the nature is of the paradigm of the 
universe, whether generated, or etern: il?) For he perceived that every artificer 


1 Plouprys is omitted here im the origiual, 


ROOK 11.] TIM.EUS OF PLATO, 269 


either assumes the paradigm of the things which he fabricates, externally, or 
himself produces them from the paradigm in himself. Just as of human artificers, 
some ave able to imitate other things accurately ; but others possess themselves a 
power capable of fashioning admirable and useful works. Thus he who first made 
a ship formed in his imagination the paradigm of if. Farther still, this also must 
be observed, that every thing which makes in an orderly manner, has the scope 
and ineasure of that which is made. For if it has not, it will err in making, and 
will not know whether it has arrived at the end when it has. For whence will it 
know that this is the end, since something may be deficient or redundant, and it 
may be necessary to take something away, orto add something? For on. this 
account bodies make irrationally and stupidly, because they have no measure, 
hor cause of the thing that is made. For it is necessary that the medicine should 
be heated to a certain degree ; but if art and the medical intellect are not present, 
defining the’ measure of energy to the fire, it will operate too abundantly and 
destroy the whole, though it was intended to contribute to the production of the 
remedy. For it has not the form of the thing produced. Every thing, therefore, 
which makes ought to have the reason of the thing that is made, if it intends 
to make in an orderly manner, Hence Plato perceiving this, at the same time 
that he admuts the eflective cause, introduces the paradigm of the universe ; just 
as Aristotle also by subverting the paradigm, co-subverts likewise the maker. — 
Plato therefore, taking it for granted that there is a paradigm, investigates through 
these things what the nature ofitis, and employing the before-mentioned defini- 
tions, discovers the object of his inquiry, through the three former hypotheses. 
But in what manner he makes the discovery, and through what kind of demon- 
“stration, we shall shortly after survey, 

In the first place, however, this very thing must be shown by us, that the world 
was generated according toa certain paradigm. And in the next place, we must 
mvestigate what this paradigm is, and in what order of beings it subsists. — If 
indeed the fabrication of wholes is indefinite and without design, there is nota 
paradigmatic cause of the universe ; but if itis not lawful to conceive this to be 
the case, and the Demiurgus knows what he produces, and knowing thus 
produces the fabrication of the world, the causes of the things generated are 
contained in him, and it is necessary either that he should primarily possess these 
causes, or that they should be imparted to him by more ancient principles. But 
whichever of these we admit, there is a paradigmatic cause prior to the world. 
Farther still, since the Demiurgus is intellect, if he produces by his very being, 


470 PROCLUS ON THE [poox 1}. 


he produces that which is most similar to himself. But this is to produce an 
image of himself. If, however, he produces from deliberation, this is entirely 
and in every respect unworthy of the demiurgic cause. And if some one should 
admit this to be the case, yet it will follow that the form of the demiurgic work 
pre-exists in him. For every one who deliberates and consults, antecedently 
assumes in himself the paradigm of that about which he deliberates. “This there- 
fore, may be demonstrated through many other arguments, that it is necessary the 
paradigm of the world should have an existence prior to the w orld, and especially 
when the demiurgic cause is pre-supposed. For it is necessary that the Demi- 
urgus being intellectual, should either be ignorant of the order of what is fabricated, 
or that he should know it. But if he isignorant of this, how can he providentially 
attend to it?) And how can he give arrangement to the universe? If, therefore, 
he knows it, how is it possible he should not comprehend that which is generated 
by the intellection of it, according to one cause? 

In the next place, it must be considered what this paradigm is, and in what 
order of beings itranks. For there is a difference of opinion respecting this among 
the more ancient interpreters. Thus according to the divine lamblichus, that which 
is being itself, and which is comprehended by intelligence in conjunction with 
reason, is the paradigm of the universe. For he admits that ¢he one is beyond the 
paradigm, but shows that what is being itself concurs with it, and denominates 
each that which is comprehended by intelligence. But the philosopher Porphyry 
supposes, as we have before observed, that imparticipable soul is the Demiurgus, 
but that intellect is the paradigm, thus beholding in subordinate, natures which 
exist in more ancient and venerable orders. For Plato having said that the 
Demiurgus is intellect, denominates the paradigm intelligible. But this inter- 
preter assuming soul for the Demiurgus, calls the paradigm intellect. In the 
third place, the admirable Theodorus dividing the demiurgic triad, and perceiving 
that in each monad of it there 1s a first, middle and last, calls the last’ in each 
animal itself, and thus says that intellect looks to animal itself; for according to 
him, intellect is proximately suspended from essential animal. Hence, either the 
essential Demiurgus does not fabricate looking to animal itself, or the paradigmatic 
causes are not many, or not every Demuurgus effects his proper production 
according to a certain paradigm, lest the maker should make looking to things 
posterior to himself, and thus should ignorantly sustain the passion of a partial 
soul, 


* For ἕκαστον here, it is necessary to read ἐσχατον. 


BOOK 11.} TIM/EUS OF PLATO, 271 


Our preceptor, however, according to his divine intellectual conceptions, has 
thought fit to give this subject an appropriate examination. For of the ancients, 
some have made the Demiurgus himsclf to possess the paradigms of wholes, as 
Plotinus ; others, not the Demiurgus, but have asserted that the paradigm is prior 
to him, as Porphyry ; and others, as Longinus, that it is posterior to him, whom 
our preceptor asks, whether the Demiurgus is immediately posterior to the one, 
or there are also other intelligible orders, between the Demiurgus and the one. 
For if the Demiurgus subsists immediately after the one, it is absurd that all the 
multitude of intelligibles should be immediately posterior to that which is without 
multitude. For through numbers proximate to the one, the progression is to the 
whole of number, and the whole of multitude. But if there are other orders 
between the one and the Demiurgus, it must be investigated whether the paradigm 
of the universe is in the Demiurgus primarily, or posterior to, or prior to him. 
For if itis primarily in him, we must admit that he contains every intelligible 
multitude. Lor the paradigm is the most beautiful of intelligibles, so that again 
he will be intelligible, and not what we a little before demonstrated him to be, 
intellectual, though the paradigm has four ideas alone, but the Demiurgus has 
those which are more partial than these, viz. the ideas of the sun and moon, and 
each of the natures that have a perpetual subsistence. But if the paradigm is 
posterior to him, he will be converted to that which is less excellent, and less 
honorable, which it is not lawful to admit of any divine nature. So that the 
paradigm is prior to the Demiurgus. If, however, it is prior to the Demiurgus, 
whether is it seen by him, or not seen by him? To say, therefore, that it is not seen 
by him, does not accord with Plato and the nature of things. For it is absurd 
that our soul should see it, and speak about it, but that it should not be seen by 
intellect, and by a total intellect. But if the Demiurgus sees the intelligible, 
whether being converted tv himself does he see it, or does he alone perceive it 
external to himself? If, however, he alone sees it external to himself, he sees the 
image of being, and possesses sense instead of intelligence. But if converted to 
himself, the object of his intellectual perception will be in himself. So that the 
paradigm is prior to, and in the Demiurgus; intelligibly indeed prior to him, 
but intellectually in him, 

The words of Plato also appear at one time to make the paradigm different 
from, and at another the same with the Demiurgus. For when he says, “ Such 
and so many ideas therefore, as intellect saw in that which is animal itself, so many 
he conceived by a dianoetic energy this universe also should possess,” he asserts that 


272 PROCLUS ON THE [poox a. 


the Demiurgus, as being different from the paradigm, is extended to animal itself. 
And again, when he says, ‘ Let us consider after the similitude of what animal the 
composing artificer constituted the world. Indeed, we must by no means think that 
he fushtoned it similar to such animals as subsist in the form of a part ; but we must 
admit that ut is the most similar of all things to that animal, of which other animals, 
both considered individually, and according to their genera, are nothing more than 
parts 7°—in these words also he separates him who constituted the universe from 
the paradigm. But when again he clearly says, "776 was good ; but in that which 
is good, envy can never be inherent about any thing whatever: being therefore void 
of this, he was willing that all things should be as much as possible similar to himself ;” 
here, the sameness of the Demiargus with the paradigm, appears to be manifest. 
So that in some places Plato says that the Demnurgus is the same, and in others, 
that he is differentfrom the paradigm, and very properly makes each of these asser- 
tions. For the ideas, or four monads of ideas, prior to the fabrication of things subsist 
intelligibly ; but the order of forms proceeds into the Demiurgus; aud the whole 
number of ideas ts one of the monads which he contains. Orpheus also indicating 
these things says, that the intelligible God [Phanes] was absorbed by the Demi- 
urgus of wholes. And Plato asserts that the Demiurgus looks to the paradigm, 
indicating through sight intellectual perception. According to the theolovist, 
however, the Demiurgus leaps as it were to the intelligible God, and as the fable 
says, absorbs him. For if it be requisite clearly to unfold the doctrine of our 
preceptor, the God who ts called Protogonus by Orpheus, and who is established 
at the end of intelligibles, is animal itself,’ with Plato. Hence it is eternal, and 
the most beautiful of intelligibles, and is in intelligibles that which Jupiter is in 
intellectuals. Each however is the boundary of these orders.*| And the former 
indeed, is the first of paradigmatic causes; but the latter is the most monadic 
of demiurgic causes. Hence Jupiter is united to the paradigm through Night as 
the medium, and being filled from thence, becomes an intelligible world, as in 
intellectuals. 


Then of Protogonus the mighty strength 
Was seen; for in his belly he contain’d 


* For τῳ αὐτοθωψ here, read τὸ avrozwoy. 


* 1. @, Protogonus is the boundary of the intelligible, and Jupiter of the intellectual order, 


BOOK 11. TIM/EUS OF PLATO. 273 


The whole ἡ of things, and mingled where ’twas fit, 
The force and powerful vigour of the God. 
Hence, with the universe great Jove contains, &c. 


Very properly, therefore, does Plato now say that the Demiurgus looked to the 
paradigm, in order that becoming all things through the intellectual perception 
of it, he may give subsistence to the sensible world. For the paradigm was the 
universe intelligibly, but the Demiurgus intellectually, and the world sensibly. 
Ilence also the theologist says: 


For in his sacred heart he these conceal’d, 
And into joyful light again reveal'’d. 


That the world therefore, was generated according to a paradigm, what this pa- 
radigm is, after what manner it is above, and how it is in, the demiurgic intel- 
lect, is manifest thronch what has been said. 

Some however doubt why Plato inquires whether the world was fabricated 
according to that which is generated, or according to that which is intelligible ; 
for there is not any other generated nature in order that the universe might be fa- 
bricated with relation to it. If therefore the inquiry had been concerning So- 
crates, or any other partial nature, the question, say they, would have been rea- 
sonable. But as the inquiry is concerning the universe, is it not impossible it 
should have been constituted with relation to that which is generated? For what 
other generated nature is there besides the universe?) We may dissolve this doubt 
however, by recollecting what has been frequently said, that Plato calls soul 
generated, so far as it participates of time. But the inquiry here is, what is the 
paradizm of the universe, whether itis soul, or intellect, or the intelligible? For 
these are the only things that are eternal. And on this account he asks, whether 
the world was generated with relation to a generated or to an eternal nature. 
After this manner, as it has appeared to some, the doubt may be solved. May 
it not, however be possible to solve it, by another more perfect method, through 
which it will also be evident that the confused and disorderly nature prior to the 


* In the original τῶν xarrwr Se Sepas, the word Seas or body obviously signifying whole. Tn this 
sense also, the word σώμα, which ts likewise body, is used by Aristotle in Lib. 2, Cap. 2. of his 
Meteors. For he there says, that the sea is the principle and body of all water, ἀρχὴν εἰναι καὶ σωμα 
του παντὸς vdaros ηδ᾽ ἐστι. This principle tov, he afterwards calls nOpocoperos oyxos, a collected bulk or 
mass. So that ὅεμας with Orpheus, and wa with Aristotle, have in these places the same meaning as 
odorms οὐ wholeness with the Platonists. 


Tim. Plat. Vou. I. . 2M 


474 PROCLUS ON THE fecon τὸ 


world, must not be said, as Atticus and Plutarch thought it must, to be unbe- 
gotten? For if nothing was generated prior to the universe, it was ridiculous to 
inquire whether the world was generated with relation to perpetual being, or to 
that which is generated. This however, is now investigated. Prior to the world 
therefore, there was a certain generated nature. And since it was neither per- 
petual being, nor place ; for three things (as Plato says] were prior to the gene- 
ration of the universe, viz. being, place, and generation; it is evident that the 
so-much celebrated confused and disorderly nature was a thing of this kind, 
Hence not the universe only, but that which was moved ina confused and dis- 
orderly manner, Was generated, as we have said, and had a prior subsistence. 
The world therefore, possessing this confused nature as matter, but the intelligible 
pre-existing as more excellent, whether was the universe assimilated to the ma- 
terial nature which it contains, or to that which is essentially more divine? For 
being a medium between the two, it 15 necessarily assimilated to one of the 
extremes. For it is supposed that the Demiurgus assumed that disorderly nature, 
and perceives animal itself; so that Plato very properly inquires to which of 
these the Demiurgus assimilates the universe, whether to that which he assumes, 
orto that which he sees. To these things therefore, that which follows Is con- 
formable ; viz. that the world being beautiful, it was assimilated to the intelligible, 
and not to that which was moved ina confused and disorderly manner. For that 
which is assimilated to this is deformed. 

Some of the interpreters however say, that Plato does not inquire concerning 
the Demiurgus, according to which of the paradigms he made the world, but 
that he asks as with reference to us who know that there are twofold paradigms, 
with relation to which of these the universe was generated. And this assertion 15 
after a certain manner reasonable. For we are those who look to both these pa- 
radigins, and not the Demiurgus. For it is not lawful for him to look to that 
which is less excellent; bat) we perceiving the natures Which are prior, and also 
those which are posterior to him, interrogate ourselves, in which of them it is. tit 
to place the paradigm. But others say that Plato adduces that which is gene- 
rated, forthe sake of a perfect division, in order that he may not appear to 
prevent the object of investigation, whether the mundane paradigm js eternal. 
For supposing the paradigm to be venerated, he shows that a certain absurdity 
will fullow. Others again say, that since of sensibles, some are preternatural, 
but others according to nature ; and of these, some have the images of certain 
venerated natures, but others are the similitudes of them ;—hence Plato wishing 


nook 11. TIMAUS OF PLATO. 275 


to demonstrate that the world was generated with relation to an eternal paradigm, 
makes a subversion of the others, on account of the universe being most beautiful. 
For that which is most beautiful, is neither preternatural, nor is derived from a 
generated paradigmatic essence 3 since that which is derived from this is not most 
beautiful. But because, in short, the universe is beautiful, it is not preternatural. 
Such therefore, is the solution of the doubt. 

It is worth while however concisely to survey the accuracy of the words. For 
the words “ again,” and “ must be considered,” indicate the order of the problem ; 
viz. that it is in continuity with the things which precede it, and that this imme- 
diately follows those speculations. But the words, “ respecting him,” collect all 
the investizations, and refer them to the one theory about the world. For what 
is said about the Demiurgus and the paradigm, is assumed for the sake of the 
theory of the universe, The words, “ according to which of the paradigms,” sepa- 
rate as extremes, and as different from each other, the intelligible, and that which 
is generated ; the former existing among the first, but the latter among the last of 
beings. But the word artificer exhibits the production of form by its cause, and 
demiurgic art proceeding into the world. For as the theologist says, the first 
manual artificers gave to Jupiter the demiurgic powers of all the mundane 
production. And, 


Who thunder, and the lightning formed for Jove. 
Vulcan and Pallas the first artists, taught 


Jove all the dadal arts, the world contains. 


Plato therefore following what the theologist here asserts, continually uses the 
words τέχτὴνάμενος and erexryvara, Which signify fabricative energy, when speak- 
ing of the demiurgic production, But the words, “ according to that which sub 
sists with invartable sameness,” indicate the eternal paradigm of the universe, which 
is the first of eternal natures, and is established at the end of the first intelligibles. 
And again, “ that which was generated” signities, that which was moved in a con- 
fused and disorderly manner. For this is a composite, is much mingled, and 
alter-motive, or moved by another; all which are the clements of a generated 
nature. Tle does not therefore say that this disorderly nature is unbegotten and 
incorruptible, and that the world is generated and corruptible; but that the 
former of these was generated, as being alter-motive and co-mingled. For Plato 
clearly says, that prior to the generation of the universe there were these three 


276 PROCLUS ON THE ᾿ [BOOK 1. 


things, place, generation, and being. And it is evident that by generation he 
means the confused and disorderly nature. Generation therefore is this; and 
the world is unbegotten according to temporal generation. Hence these things 
are more concordant with Plato, and with our unperverted cpinions about the 
universe. 


Indeed, if this world is beautiful, and the Demiurgus of it 1s good, it is 
evident that he looked to an eternal paradigin; but if he is not good, 


which it is not lawful for any one to assert, he looked to that which was 


generated.” 


In the first place, it is requisite that we should understand the logical method 
of Plato, in order that we may see how demonstratively it proceeds. For from 
the hypotheses he had these twofold axioms, that what is generated according 
to an eternal paradigm is beautiful; but that what is generated according to a gene- 
rated paradigin ts not beautiful. The converse however to these are, that what is 


beautiful was generated according to an eternal paradigm, but what is not beautiful 


was not generated according to an eternal paradigm. Por τὸ the opposite of 


that which precedes, the opposite of that which is consequent follows, then these 
reciprocate with cach other, and that which was proposed from the beginning 
is demonstrated, through a deduction to an impossibility. Por if that whieh is 
beautiful was generated according to a generated paradigin, but that which is 
so generated is not beautiful, through one of the axioms, then it will follow that 
what is not beautiful is beautiful, Why therefore, did not Plato immediately in 
the hypotheses assume these axioms, viz. that what is beautiful was generated 
according to an eternal paradigm, what is not beautiful was not so generated ; 
but those to which these are the converse, though he intended to use the former, 
and not the latter in his demonstration? In answer to this, it must be said, that 
the latter which commence from causes, are more adapted to hypotheses, but 
the former which are derived from things caused, are more allied τὸ things 
posterior to hypotheses. For when he says, “ That which was generated according 
toaneternal paradigm ts beautiful,” he begins froin causes, but ends in that which 
is caused. But when vice versa, le says, Zhat is beautiful which was generated 
according toan eternal paradigm,” he makes the beautiful to be precedancous, but 
the cause consequent. He employs therefore, the former of these, in order that 


ΣΝ με. «ὦ δ. κ᾿. 


ROOK 41} TIMEUS OF PLATO. 277 
he may assume things adapted to principles and causes in the hypotheses, but 
he employs the latter, which is the converse of the former, in the demonstrations, 
selecting that whieh is appropriate to: the things demonstrated. Hence laying 
down these four axioms, he very properly enquires concerning the universe, 
Whether itis beautiful, or is not beautiful. Brat if indeed the world is beautiful, 
it was generated according to an eternal paradigin; bat if it is not beautiful, 
according to a generated paradigm. That the world however is beautiful, is 
evident from sense, ΠῚ was therefore generated according to an eternal paradigm. 

Since however beanty is imparted to the world from_ the paradigm, through 
the demiurgie cause as a medium, in the proposition which precedes, for the 
purpose of showing that the world is beautiful, he assumes that the Demiurgus 
is good. For every artificer, who is a good artist, has dominion over his proper 
matter, and superinduces the form which he wishes, on the subjects of his art. 
And this is accomplished in a much greater degree by the whole Demiurgus, who 
also gives subsistence to nature, the (universal) subject of things, as other 
assertions evince; and who produced i, thatit might co-operate‘ with him, in 
receiving the world and fabrication from him. Since however, he had added 
this in the second proposition, he passes over the opposite in silence. ΕῸΓ the 
defamation of the world is atrocious. since it is most beautiful, and a blessed 
God, but the defamation of the Demiurgus is still more so. Hence Plato employs 
Themis* as a guard to what he says, who collects the Gods themselves to the 
Demiurzus, and does not sufler them to be divulsed from the goodness of the 
father. And he does this, in order that through Themis, he may not ascribe any 


thing disorderly or defamatory to the Demiurgus. The propositions therefore, 
being such, and receiving their beginning from the dividing art, let us see what 


Plato afterwards adds. 


“It is however, manifest to every one, that he looked to an eternal 
paradigm; for the world indeed is the most beautitul of generated 
natures, and the Demiurgus is the best of causes. But being thus gene- 
‘rated, it is fabricated according to that which may be apprehended by 
reason and intelligence, and which subsists invariably the same.” 


* Instead of aepyos here, it is requisite to read ovrepyos. 
? For Plato uses the word Oeyss, or ἐσμ μέ, in this place. 


278 PROCLUS ON THE [noo τι. 


Through what is here said, in the first place, he antecedently assumes the con- 
clusion, as he is accustomed to do, deriving the principles of his demonstrations 
from intellect. Inthe next place, he introduces the recollection of the assump- 
tion, and afterwards adds the rest... For the words, “ lt is however manifest to 
every one, that he looked to an eternal paradigm,” are the conclusion. But the 
words, “ For the world indeed is the most beautiful of generated natures, and the 
Demiurgus is the best of causes,” are a narration of the assumption, as the causal 
conjunction μὲν indeed manifests. And the rest is the conclusion of all that is 
said. Such therefore is the logical arrangement of the words. But again, be- 
taking ourselves to the theory of the tings, let us in the first place see 
through what cause he transfers the word dcautiful to the word most beautiful, and 
good to the best. In the next place, let us survey how these things are true, and 
what kind of order they have with reference to each other. 

That a beautiful fabrication therefore, was fabricated according to an eternal 
paradigm 15 evident, and was before asserted. For whence could it obtain the 
beautiful, except from the imitation of this paradigm? If however, this is most 
beautiful, the fabrication was not simply made according to an eternal paradigm, 
but if it be requisite to say so, it was assimilated to the most eternal of eternal 
natures. For every image which more clearly participates of form, is the Image 
of a purer paradigm, And as of the statues produced by the telestic art, some par- 
taking of the presence of a divine nature more obscurely, enjoy the second and third 
powers of the divinity, but others participating of it more clearly, partake also of the 
first and highest powers of the God ;—after the same manner likewise, the God who 
gives perfection to the world, has rendered it most beautiful, as an image of the 
first of eternal natures. For that which is most beautifal is derived to the world 
from thence, and is extended to a similitude towards it, through its own beauty. 
Again therefore, if the demiursic cause is good, he looked to that which is eternal, 
and not to that which is generated ; lest by looking to whatis less excctlent, 
which it is not lawful to assert, he should fall off from goodness. [f, however, 
this be the case, not only a good cause, but thre best among causes, looked to the 
most eternal of paradigms. For by how much the perceiver is more divine, hy so 
much the more elevated is the object: of perception. For the same thing will not 
be surveyed by the better and the less excellent nature, Plato therefore, indica- 
ting these things, and through these latently assisting the position that the para- 


* Instead of ro Anyor here, it is necessary to read ro λοιπὸν. 


a 


Book It] TIMEUS OF PLATO. 279 


digm of the universe does not rank among the multitude of eternal natures, but 
is the most eternal of all of them, and primarily eternal, calls the world indeed 
most beautiful, but the Demiurzus most excellent. For that which is most beau- 
tiful was generated according to the most divine paradigm, and that which is 
most excellent necessanly looks to that which is supreme. For if that which is most 
beautiful was not derived trom the first paradigm, this first paradigm will either be 
the paradigm of nothing, or of something less excellent. But it is not lawful for 
superior natures to make that which is less excellent in secondary natures, And 
unless that which is best looked to that which is first [either it will not make that 
which is most beautiful'] or not looking to that which is first it will make it. How 
likewise, will that which is the first paradigm, rank as a paradigm, unless* that 
which is best intellectually perceives it?) And how can that which 15 intelligible to 
a less excellent nature, be incoinprehensible through transcendency by that which 
is more excellent? Hence it is necessary that what is most beautiful shculd have 
been generated according to that whichis most divine, and that what is most excel- 
lent should look to that which is most eternal. Farther still, it isnecessary that what 
is most beautiful should be fabricated by that which is best. For of what is that 
which is best the cause, unless of that whichis the most beautiful of generated 
natures? For if it is not the cause of the most beautiful effect, it is the cause of 
something less excellent. If, therefore, that which is best is the cause of that 
which is less excellent, that which is not best will be entirely the cause of that 
which is most beautiful, and thus the order of things will be radically subverted. 
It must be admitted therefore, that these three things are, as it is said, demonstrated 
by geometrical necessities ; and through these we are reminded after what manner 
names are assumed by Plato. Porphyry however adds, that if the Demiurgus 
is most excellent, it follows that he looks to an eternal nature, or? that he will not 
fabricate what is beautiful. And in the next place,* it is necessary that he who 
fabricates What is [truly] beautiful, should look to that.which is eternal, or’ he will 
not make what is beautiful as the best of fabricators, but he will make it casually. 
Hence also, Plato asserts that the fabricators of mortal natures are damons. 
And ifindeed, they are simply most excellent, nothing will prevent the artificers 
and framers of mortal natures from being likewise most excellent, and on this 


* The words ἢ ov ποίει ro καλλιστον, are omitted in the original, but evidently ought to be inserted. 
Ὁ Instead of ἡ in this place, it is requisite to read εἰ yn. 

3 Instead of ec here, read ἡ. 2. For ecre read era, 

5" The same emendation is also requisite here as above. 


280 PROCLUS ON THE [BOOK tr. 


account the fabricators of beautiful images. Such therefore are the observations. 
of Porphyry. 

We may easily however learn, that it is rightly said the world is most beautiful, 
and the Demiurgus the best of causes. In the first place, indeed, the beauty of 
the heavens, the order of the periods, the measures of the seasons, the harmony 
of the elements, and the analogy which pervades through all things, demonstrate 
to those who are not entirely blind, that the universe is most beautiful. [ἢ the 
next place, does not the order of the invisible powers it contains, according 
to which the parts of the world are connected, and the gift of the intellectual 
essence, evince that it is the most beautiful of generated natures? For there are 
in it the harmonious choir of souls, the participation of intellect, the supply ofa 
divine life, the progression ἡ of ineffable deity, and the number of henads or uni- 
ties, from which the whole becomes full of beauty. Since also, the fpartial] soul 
which is assimilated to the universe, becoming elegantly adorned, exhibits mn her- 
self an admirable beauty, how is it possible that the universe should) not possess 
beauty in a still greater degree? hence theolosists conjoining Venus with Vulcan, 
say that he thus fabricated the universe, And again, from VWulean and Agata, 
they generate Eucleia and Eusthenia, Eupheme and Philophrosune, who render 
the corporeal-formed nature decorated with beauty. Neither therefore, do those 
who revile the Demiurgus, dare to say that the world Is not most beautiful, but 
on the contrary they say that through the beauty of it souls are allured and 
ensnared. 

But how are we to adnit that the Demiurgus is the best of eternal natures? 
For some think that we must understand by this word dest, the best of the causes 
of generated natures, in order that he may not be absolutely the best of causes. 
For this would be false, but that he may be the best of the causes of things that 
are generated ; since the natures that are above him are not the causes of these. 
I however, should be ashamed of myself, if L were in want of such an artifice as 
this, forgetting what was a little before said, in which the Demiurgus now 
delivered to us by Plato, was shown to be the fountain and monad of every 
demiurzic order. On account of this therefore, he is the best of causes, because 
he is allotted the first order among the demiurgi of the universe ; Plato here, 
directly emulating Homer, who calls the Demiurgus the father of wholes, and the 
supreme of rulers; and he thus denomiaates him though he mentions the Geds 


* Itappears to me that the word xpocéus must be supplied in this place. 


BOOK 11. TIMALUS OF PLATO. 281 


prior to him, as far as to the Goddess Night. Because therefore Jupiter is the 
most ancient and venerable of demiurgi, he is celebrated by Tomer as the 
supreme of rulers, but by Plato as the best’ of causes. Others however by no 
means dare to aceuse the Demiurgus, but blame this universe, and pervert. thie 
assertions of the ancients, who eall ita eavern and aden. And others, as Hera-° 
clitus, say, Chat the Demiargus sported in fabricating the world, 

To these objections however it is easy to reply. Por though the world is, as 
Plato says, most beautiful, and a blessed God, yet when compared with the 
intelligible, and the place which is there, it is deservedly called a cavern and a 
den. And it is especially so to partial souls who verge to bodies and matter. 
But with respect to the Demiurgus, though he is the best of causes, yet the whole 
of his providential energies about the recent fabrications, may be called sport, 
when compared with the energies which are exempt from sensibles. For these 
reasons therefore, the Demiurgus is thus celebrated in the present: words by 
Plato. Tt is requisite also to understand how the co-ordination of the most 
beautiful with the most excellent, is suspended from the first principles. For as 
in them beauty is suspended from (he good, and the beautifying cause, from the 
fountain of all cood, thus also here, the world is said to be most beautiful, but the 
Demiurgus most execient, and the most beautiful is suspended from that which 
is best. Inthe next place i is requisite to understand how what is said about 
the fabrication itself (of things] imitates this fabrication. For as the world itself 
was led from confusion to order, and a similitade to the intelligible, by fabrica- 
tion, thas also the discussion of it first employed abhorrent: appellations, calling 
it generated and destructible, but now the most venerable names, denominating 
it the best of generated natures, the offspring of the most excellent father, and 
the image of the most divine paradigm. And shortly after, he reminds us of it 
hy the most sacred of names. 


“ But again, these things [thus] subsisting, there is every necessity that 
the world should be the image of a certain thing.” 


To those who are more simple, what is here said may appear to be the same 
with what was before asserted. For some one who does not survey things accu- 
rately may ask what difference there is between saying, thatthe world was fabricat- 


* For αἴτιος here, itis necessary to read aproros. 


Tim. Plat. Vor. i. 2N 


289 PROCLUS ON THE [ποὺκ 11. 


ed according toa paradigm, and that it is the image of a certain thing. In reality 
however, each of these is separated from the other. For since itis possible for an 
artificer to make conformably to a paradigin, but the thing fabricated may not 
become the image of the paradigm in consequence of not being vanquished by 
the fabricating cause; in order that vou may not fancy that this is alse the ease 
with the world, Plato has shown that the Demiargus indeed looked to a para- 
digm, and that being most excellent he looked to the most divine paradigm, trom 
what he said respeeting the universe being fabricated conformably to the itellt- 


ἐπ αἷς its 


gible, But that the universe also is vanquished by form, and traly 
paradigm, he manifests from what is now said. Por if the world is an image, 
the universe is assimilated to the intelligible, For that which is not dissimilar 
but similar and consentancous, is an image. You have therefore, the sensible 
universe, the most beautiful of images, the intellectual universe, the best of causes, 
and the intelligible universe, the most divine of paradigms, Each of these also is 
every where. Por the sensible universe participates of intellect and being; the 
intellectual universe possesses sensibles uniformly, but itelligibles “secondarily 5 
and the intelligible universe antecedently comprehends, primordially and umited- 
ly, intellectuals and sensibles. Phe universe however, subsists appropriately in 
each order. And the sensible universe indeed, is placed before us as a fabrica- 
tion; but the eternal is two-fold, the one beme as demiurgic, but the other as 
paradigmatic 3 though the paradigmatic is also in the demiurgic. Por the 
Demiurgus makes looking to himself; since every Intellect sees itself) and is the 
same with the intelligible it contains. And again the demiurgic is in the paradig- 
matic; since it makes that which is generated, Por it is not a paradigm like a 
form impressed in wax, nor as the Image of Socrates is the image of another 
Image; but the paradigmatic cause by its very being makes secondary natures 
similar to itself At the same time however, to fabricate paradigmatically, and 
τὸ be a paradigm demiurgically (16. fabricatively] differ, For the former is to 
energize essentially ; but the latter is to impart essence energetically, And the 
former is to perceive intellectually, intelligibly ; bat) the Latter is to be intelli- 
wible intellectually. For (he peculiarity of he paradigm ww to make by is very 
being ; but of the Demiurgus, to make by cnergismg. Vor itis wot the same thing 
tumake by existing, and to hnow and energize through knowledges siice soul 
also produces life by evisting, but makes artificially through knowledge. And it 


* For ovros here, read ovrws. 


* For ra αἰσθητὰ here, it is necessary to read ra sonra, 


nook 11} TIMAUS OF PLATO. 283 


possesses indeed, the former essentially, but the latter according to energy. And 
Why is it requisite to lengthen these observations philosophically ? For the theolo- 
gist lone before, celebrates the demiurgic cause in Phanes. 10)" there, ds he SAYS, 
the gre.t Bromius, or ali-sceing Jupiter, was, and antecedently existed y in order that 
he micht have as it were the fountains of the twofold fabrication of things. He 
also celebrates the paradigmatic eause in Jupiter, For again, he likewise is, as 
hosayvs, Metis the first ccnerator, and much-pleasing Love. He is also continual- 
ly denominaied by him, Dionysius, aud Phanes, and Ericapwus. All the causes 
thereiore participate ofeach other, and are in each other; so that he who Says as 
the εν το Tamblehus, that the Deminrgus comprehends in himself the paradigm, 
and he who evinces, as the dlustrious Amehus, that the paradicm is the Demiur- 
gus, a eertain respeet speak rightly, For the latter saw the demiurgic peculiarity 
pre-existing Inthe paradigm; for there the first Jupiter exists, and on this account 
he makes Phanes to be the Demiurgus ; but the former saw the paradigm in the 
Demiturcns, For Metis also was in the Demiurgus, being absorbed by him, 
And on this account he considered the paradigmatic to be the same with the 
deminraic eause. And thus much concerning these particulars, 

We ought not however, to wonder if Plato calls the world an image. For 
though itis most beautiful, vet itis the image of intelligible beauty. Through 
this similitude also, aoexhibits such things as adorn! and beautify. generation, 
and receives as a whole the form of the paradigm. ‘Thus the philosopher calls 
the world the image of the intelligible, as being assimilated to its paradigm. The 
addition likewise of vecessity, shows that the similitade of the former to the latter 
is admirable and metlable. Afterwards also, le testifies this by a demonstration 
indubitable and firm. For it proceeds trom the hypotheses themselves, 


But in every thing, to begin from a principle according to nature, is 


the greatest of undertakings.” 


Some read what is here said by stopping at the word ravros, every thing, ac- 
cording to whom the words indicate, that it is the greatest of all things, to make 
that bezinning. of the discussion which is according to nature. But others, stop- 
ping at the word μέγιστον, ereaiest, conjoin the word rayrog with what follows; so 
that with them the colon signifies that it is the greatest undertaking, to begin 


* For exirpowevorra here, I rcad eximpexovra, 


504 PROCLUS ON THE [nook τι. 


the discussion of tho universe, from a principle which is according to nature, 
Others again say that these words are introduced for the sake of the things pre- 
viously assumed, these being rightly concluded through) the hypotheses which 
were necessary. But according to others, they are introduced for the sake of 
what is directly after asserted, it being requisite, if we intend to make a proper 
beginning, to define previously what hind of discourses ought to be adopted 
concerning sensibles, And others say, they are introduced for the sake of what 
will afterwards be delivered concerning the tinal cause, Por this is the greatest 
principle, and according to nature, which it is requisite especially to survey, and 
from which commencing it is fit to discuss what follows. But that previous to 
the disquisition of this, he informs us what the mode will be gf physical dis- 
cussions. 

To me however, this axiom appears to be rightly asserted of all things. Vor it 
is universal, and is adapted to what has been before said, to what immediately 
follows, and to what will be again said. Or rather, it is not adapted to these 
alone, but to all fabrication. Por beginning from a principle according to nature 
as from a root, Plato delivers afterwards explanations of cause homologous to this 
principle. And science itself, from) proper hypotheses, collects appropriate 
conclusions. Science therefore follows the order of things ; but doctrinal dis- 
quisition follows science. And this is the greatest undertaking. Ino the first 
place, because it imitates wholes, and the progression of beings. In the next 
place, because if the smallest particular Is overlooked in’ the principle, it becomes 
multiplied as we proceed. And in the third place, the principle or beginning, Is 
said to be the half of the whole. If however, this be the case, it possesses the 
createst power, ΠῚ, too, as some say, the principle is something more than’ the 
whole, it is in an admirable manner said to be the greatest thing. The truth ag 
this is also. testified by poets who say, ‘that every thine which reecives a good 
beginning usually ends well.” And moreover, on this account the Athenian 
euest calls the principle a God, if it obtains that which is fit. For he says, 
* Principle being established in men as a God, produces all things rightly of it obtains 
acongruous portion{or the part which ts adapted to "1 

But what is the meaning of the words “ according to nature? Is it the re- 
ceiving every thing which ought to be received, or is it that which first proceeds 
from things which subsist essentially? Por that which ts last is a principle as 
with reference to us, but not with reference to nature. The principle therefore 


BOOK "1 TIM.EUS OF PLATO. 285 


4d 


according to nature, of the universe indeed, is the final cause, but of demonstra- 
tions the hypotheses, and of discussions the definition respecting the form of the 
doctrine, whether itis to be received as firm, immutable and accurate, or as 
that which is merely probable, and is not indeed truth, but credible, and assimi- 
Jated to truth. 


“After this manner therefore, we must decide about the image, and 


the paradigm of it.” 


These three particulars are connascently consequent to each other, the things, 
the conceptions, and the words, According to the things and the conceptions 
therefore, Plato assumes the first hypothesis; but according to the words he 
makes this definition, Por when he separates that which is generated from being, 
he adheres to the theory of the things. But when he defines our knowledge 
according to the objects of it, he adheres to the theory of the conceptions.” And 
now distributing the words according to the diversity in the knowledge of them, 
he demonstrates to us their definite nature. Tlence, these are consentaneous to 
each other; viz. twofold things, being and that which is generated ; twofold 
knowledges, intelligence and opinion; and twofold words, the stable and the 
probable, For whence are knowledges derived, except from the objects of know- 
ledge? And whence ts the difference of words derived, except from knowledges ? 
Some therefore say, that it is the logographic art to define previously what. the 
mode is of the diction, and what kind of person the auditor of it ought to be; 
and that Aristotle emulated this, and also many others more recent. 

L however should say that the disenssion imitates the fabrication itself of things, 
[ν᾽ αὐ thatunfolds into lightthe invisible lives of the world, but gives subsistence 
to that which is apparent, and imparts a boundary to it prior to the whole world, 
thus also Timwus adheres indeed to the theory of the things ; bat also makes 
the form of the words to be adapted to the things; and antecedently assumes, 
and previously defines the mode of the whole theory ofthe discussion, in order 
that he may dispose the whole ofthe doctrine conformably to this definition, Why 
therefore does he do this now and not before? Because, after the demonstra- 


' In the original, ore ες ras nperepas γνώσεις διοριθει, exe ros πραγμασιν τοιε τῶν νοημάτων, Which is evi- 
dently defective, but may be restored to its genuine meaning by reading, ore δε ras ἡμετέρας γνωσεις 


Sopi2et ene rows πράγμασιν, rns ἀντείχετο Ocwpias των νοηματων. 


28. PROCLUS ON THE ἐν ἐς 


tion, that it is requisite the world should be generated, he necessarily detines 
what the nature of the discussion about: sensible things ought tg be, but not prior 
to this, the nature of the universe being unknown, But when he calls the world 
an image, an image of sucha kind is not ἡ to be assumed, as we conceive that 
of inanimate * natures to) be, as neither is the paradigm unprolitic and ineflicact- 
ous, but an assimilation must be given to this world to the intelligible. Inthe 
first place indeed, according to the prolific power ot the paradizin 5 for by its 
very being it produces the image trom itself. In the second place, according to 
the demiurgic cause, Which renders the universe most similar to the intelligible, 
by the energies extended to it. And in the third place, according to. the con- 
version of the world itself to the forming power and participation of intelligibles. 
Por “itassimilates itself, as the Oracle says, hastening to be invested with the im- 


pression of the images which the intelligible Gods extend to it.” 


“ As words therefore are allied to the things themsclves of whica they 


are the interpreters.’ 


As the progression of beings is from the one which is prior’ to the many, and 


mundane natures proceed from a monad to their proper number, thus also. the. 


discourse of Timieus, beme assimilated, as he says, to beings, commences 
from one axiom, and the universal, and thus afterwards introduces division to his 
words. What therefore is the one common axiom, in the words before us?) That 
itis necessary language should be allied to the things, of which itis the interpreter. 
And it seems that the Platonists Albinus and Gaius, and their followers, took 
occasion from hence to define in how many ways Plato dogmatizes ; and that he 
does this in a twofold respect, either scientifically, ov from probability, and not 
according to one mode, nor as if all discussions had one accuracy, whether they 
are concerning beings, or things which subsist through generation ; but such as 
is the nature of things, such also is that of the words which are divided) in con- 
Janction with things. Hence they subsist in such a way with respect to accuracy 
and clearness about the things which are their subjects, that some words assert 


the accuracy of the dogmas, but others their probability. For it is necessary that 


1 Ou is omitted in the original, 
>For ῴνχὼν here, itis necessary to read αψυχων, 


2 ΤΙρο is omitted in the original. 


DIR Te ee 


ΤΙΝ OF PLATO. 237 


BOOK 11.} 


language should be similar to things ; since it could not otherwise interpret their 
nature, than by being allied to them, Por it is requisite that what the thing is 
contractedly, that language should be evolvedly ; in order that it may unfold the 
thing into Jight, and may be subordinate to the nature of it. Hence, the 
divine causes of language unfold after this manner the essences of the natures 
prior to them, and are connascent with them. J the Gods therefore, the angel or 
messenger of Jupiter (i.e. Hermes), who has the relation of logos to the intellect of his 
father, announces the will of Jupiter to secondary natures. But in essences, soul which 
is the logos of intelligibles, unfolds the united cause of wholes which ts in them, she 
receiving from them her hypostasis."| And in the genera superior to us, the angelic order 
has the relation of logos to the Gods. Very properly therefore, is it here said, that 
language is allied to the things of which it is the interpreter. This therefore, 
must be said to be the one* common axiom, prior to the divided particulars. And 
Timwus in what follows, distributes different modes of words in conjunction with 


the quality of the things. 


- “ TIence, respecting that which is permanent and stable, and intellec- 
tually apparent, it is requisite that the words should be as much as 
possible permanent, without lapse, irreprehensible and immutable. But 


in this [stability] the paradigm is in no respect deficient.” 


Prior to this, Timeus called the paradigm perpetual being, subsisting invariably 
the same, and apprehended by intelligence ; but now he calls it permanent and 
stable; the former indeed, instead of perpetual being, and which is apparent in 
conjunction with intellect, but the latter, instead of that which is apprehended by 
intelligence. Tle also denominates: the words respecting it permanent, indeed, in 
order that through the sameness of the name, he may indicate the similitude of 
them to things; but wethout lapse, in order that they might adumbrate the firm- 
ness of the thing. And irreprehensible, in order that they may imitate that which 
is comprehended by intelligence, and may scientifically accede. For it 15 
necessary that words, in order that they may be adapted to intelligibles, should 
have accuracy and firmness, as being employed about things of this kind. For 
as the knowledge of eternal natures is without lapse, so likewise is the discourse 


* For τὴν υποθεσιν here, it is necessary to read τὴν νποστασιν-. 
> Ἐν is omitted in the original, but evidently ought to be inserted. 


288 PROCLUS ON THE {Book 11. 


about them. For it is an evolved knowledge. Since, however, it proceeds into 
multitude, and is allotted a composite nature, and on this account falls short of 
the union and impartibility of the thing, he densminates the thing itself in’ the 
singular number permanent and stable, cad intellectually apparent; but the 
discourse about it in the plural number, calling it stable words, which are without a 
lapse, and are irreprehensible. And since in language there is a certain: simi- 
litude to the paradigm, but there is also a certain dissimilitude, and this abundant, 
he assumes one word in common ¢he permanent, but the others different. Since 
also a scientific discourse is irreprehensible, as with reference to our knowledge 3 
for there is not any thing ἴῃ ἂς better than science; but is confated by the thing. 
itself, as not being able to comprehend the nature of it, such as it really is, and. 
as falling off! from its impartibility,—on this account he adds, δ as much as 
possible” For science itself, as subsisting in souls, is indeed irreprehepsible, but 
is reprehended by intellect, for evolving that which is iinpartble, and apprehend- 
ing that which is simple ina composite manner, For the phantasy also repre- 
hends sense, because its knowledge is in conjunction with passion, according to 
a commixture, from which the phantasy is purified. But opinion reprehends 
the phantasy because its knowledge is attended with type and morphe, from 
Which opinion is. free. Science reprehends opinion, because its Knowledge Is 
without the explanation of cause, by which science is especially bound. And 
intellect. as we have said, reprehends science, because it transitively divides the 
object of knowledge, but intellect’ Knows at once the whole in conjunction with 
essence. Hence intellect is alone unconquerable, but science, and scientific 


discourse, are vanquished by intellect, according to the knowledge of being. 


“It is necessary however, that words respecting that which 1S assiMl- 
lated tothe permanent and stable, but which is the image of being 
should possess probability [alone).” 


That the discussion of generated * natures, is a discussion about an image, and" 
that on this account it is to be called probable, is evident. Perhaps however, 
some one may inquire what words remain to be assigned to things which are not 
assimilated to the intelligible, but yet at the same time exist in the universe, such 


* For axopevos here, 1 read axoornoapevos. 


> For πρὸ των γενήτων in this place, it is obviously necessary to read πέρι τῶν YORT wr. 


BOOK 11} ΤΙΜΊΕῦΘ OF PLATO, 249 


as we assert conjectural and artificial things tobe, May we not say, that words 
of a conjectural nature are adapted to these, which words are different from 
those that are assimilative? For to conjecture is one thing; since this is more 
obscure than sense; and to assimilate another. For assimilation pertains to 
the interpreters of the images of being. Artificial, therefore, and conjectural 
things, are unfolded through conjectural words. Unless other such like words 
are adapted to things which are truly conjectural; but with respect to artificial 
things, assimilative or probable words, are adapted to those that are the first from 
forms, but to those which have a secondary hypostasis, and are the third from 
truth, such words are adapted as pertain to things conjectural by nature. For 
conjectural things are the images of sensibles, in the same manner as sensibles 
are the images of intelligibles. Thus the painted bed is the image of that which 
is made by the carpenter. 

Farther still, this also must be considered, that Plato is now speaking about 
physical images, and that on this account he gives a twofold division to words. 
Por things which are assimilated to the intelligible, subsist by nature or naturally ; 
but this is not the case with things artificial, For the artist does not make that 
Which he makes, according to certain ideas, though Socrates appears to say 
this in the Republic. There, however, what is said, is asserted for the sake of the 
paradigm, and is not concerning ideas themselves. For he says that God is the 
maker and Demiurgus of things artificial,’ but he is not the Demiurgus of ideas. 
But in the Protagoras, it is clealy shown by Plato that we do not contain the 
reasons or productive principles of the arts,* and much less of things artificial, 


' See the 10th book of the Republic, where he speaks of the ideas of a bed and a table. Plato, 
however, did not intend to signify in what he there says, that there is an idea of each of these in the 
intellect of the Demiurgus of the universe; or, in short, that there are ideas of things artificial; but 
he calls by the name of idea, the reason or productive and forming principle which subsists in the 
dianoctic power of the artificer, This reason also he says, is the offspring of deity, because he 
conceived, that this very artificial principle itsclf, is imparted to souls from divinity,  Proclus, in the 
Parmenides, well observes, that an argument. of the truth of this may be derived from Β΄ πο, that 
Piato calls a poet the third from, or with respect to, the truth, placing him analogous to a painter, who 
does not make a bed, but the image of it. The form of bed, therefore, in the dianoctic part of the 
artificer, ranks as first with respect to truth; the bed which he makes as second; and that which is 
printed asthe third. But if there was an idea of bed in the intellect of divinity, the painter 
would be the fourth, and not the third from truth. 

* i.e. The soul dues not essentially contain the reasons of those arts which are solely ministrant to 
the purposes of the moral life. 


Tim. Plat. Vou. I. 20 


290 PROCLUS ON THE [βοοκ 11, 


and that neither are the paradigms of them established in the Gods. These 
therefore were not generated according to the intelligible. Plato, however, now 
divides words into those which pertain to the discussion of the intelligible, and 
those which are concerning the image of the intelligible. Hence indicating this he 
says, that words respecting that which ty assimilated to the permanent and stable, but 
which is the image of being, should possess probability [alone]. But the works of 
nature are assimilated to the intelligible, and not the works of art; so. that 
neither have particulars this assimilation detinitely, but the universals which are 
in then. We have, however, spoken concerning these things elsewhere. 


“The latter words having the same relation to the former [as that 
of an image to its paradigm]. For what essence is to generation, that 


truth is to faith.” 


Prior to this, Timaus made two things antecedent, the intelligible and the 
generated, or the paradigm and the image, and assumed two things as analogous 
to these, science and probability, or truth and faith: so that as truth is to the 
intelligible paradigm, so is faith to the generated image. But now alternately he 
says, as truth is to faith, so is the intelligible to that which Is generated. And 
this perfectly well, For he makes the intelligible and truth to be antecedent, but 
at the same time begins from that which is generated and faith, that he may 
mingle that which bas a reference to us with the order which is according to 
nature, and that he may preserve the proper worth of the things, and may argue 
from what is μόν ἢ to us. Plato, therefore, clearly divides language and know- 
ledge conformably to the objects of knowledge 3 and Parmenides though obscure 
on account of his writings being poetical, yet at the same time indicating these 
things, he says, “that truth ts full of splendor and immutable, but that the 
opinions of mortals have no real credibility.” And again, “ that there are two paths, 
one of which has a real existence, so that itis not: possible for it ποῖ to exist. 
But this is the path of Persuasion, and 15 attended by Trath, The other, necessarily 
has no true caistence. The former of these paths, however, Clough replete with 
the most perfect persuasion, is unpleasant.” And again, * Neither can you have 
any knowledge of non-being; for it is not attainable; nor can you make it 
the subject of discourse." The philosopher therefore says, that there are ἔν ον 


* Owing to the obscurity of the original, | have only given the substance of the verses of Parmenides 


ROOK tJ TIM:ALUS OF PLATO. 204 


fold knowledges, of twofold things 5 truth which he calls [full of splendor, as 
shining with intellectual heht; and faith, from which he takes away stable 
knowledge. The faith, however, which Plato now mentions appears to be 
diflerent from that spoken of him in the Republic, in the section of a line, For 
there the faith is an irrational knowledge ; whence also itis divided from eonjec- 
ture, but is arranged according to sense, The faith however of which he now 
speaks is rational, but is mingled with irrational knowledge, as it employs sense 
and conjecture. Hence itis filled with much of the unstable. For receiving from 
sense or conjecture the ors, or (hata thing is, it thus explains causes. But these 
kinds of knowledge, have much of the confused and unstable. Hence Sucrates 
in the Phado reprehends sense in many respects, because we neither hear nor see 
any thing accurately. 

How, therefore, can the knowledge which originates from sense possess the ac- 
curate and the irreprehensible? | For the powers which use science alone, compre- 
hend the whole of the thing known with accuracy ; but those that energize with 
sense, are deceived, and deviate from accuracy, on account of sense, and because 
the object of knowledge is unstable. For with respect to that which is material, 
what can any one say of it, since it is always changing and flowing, and is not 
naturally adapted to abide fora moment, But that which is celestial, in conse- 
quence of being remote from us, is not casily known, nor to be apprehended by 
science, but we must be satistied in the theory of it, with an approximation to the 
truth, and with probability [instead of certainty}. For every thing which is in 
place, requires the being situated there, in order to a perfect knowledge of its 
nature. The intelligible, however, is nota thing of this kind; since it is not 
apprehended by us in place. For wherever any one establishes his dianoetic 
energy, there, truth being every where present, he comes into contact with it. 
But if it is possible to assert any thing firm and stable about that which is celestial, 
this also is possible so faras it participates of being, and so far as it can be 
apprehended by intelligence. For if any thing necessary ean be collected 
concerning it, it is alone through geometrical demonstrations which are universal. 
But so far as it is sensible, it is difficult to be apprehended, and difficult to. be 
surveyed. And thus much concerning there particulars. . 

Some one, however, may doubt, how it can be any longer said to be difficult to 
discover the Demiurgus, and impossible when found to speak of him to all men, 
since we are able to employ stable, immutable, and irreprehensible language about 
the paradigm? Or is not that which.is said about the Demiurgus, in a much 


292 PROCLUS ON THE [Βοοκ 11. 


greater degree adapted to the paradigm itself? For it is much more difficult to 
discover the latter than the former, and when found to speak of it to all men. 
Neither, however, does Plato deny that scientific language may be employed about 
the Demiurgus, nor about any other of the natures that subsist always invariably 
the same. For in what does Plato differ from other physiologists, except in ex- 
hibiting the science pertaining to divine natures? But if he particularly reminds 
us of this in the Demiurgic cause, that itis difficult to find it, we ought not to 
wonder. For he knew, as it appears to me, that other physiologists tronsfer the 
effective cause to physical powers. Hence that we may not be affected in’ the 
same way as they were, he shows that the Demiurgic principle is difficult to be 
found, and difficult tobe known. And this much in answer to the doubt. 

Plato however in many places admits the truth of beings, conformably to 
theologists. For aniform truth (or truth characterized by unity] is of one kind, 
and is the light proceeding from the good, which, as he says in the Philebus, 
imparts purity, and as he says in che Republic, union to intelligibles. The truth 
proceeding from intelligibles, is of another kind, and illuminates the intellectual 
orders, which the essence that is without figure, without colour, and without 
contact primarily receives, where, also, as itis written in the Phadrus, the plan 
of truth is situated. Another kind of truth is that whichis connarcent with souls, 
which comes into contact with being through intelligence, and is) conjoined 
through science with the objects of science. For the psychical hight, may be 
said to be as in the extension of breadth the third from = the intelligible; the 
intellectual breadth being filled from the intelligible, but the psychical from the 
intellectual. This truth, therefore, which is in souls, is that, which must now 
be assumed, since we likewise assume this faith, and not that which is irrational, 
and separated from all rational animadversion, The one also must be conjoined 
to intelligibles, but the other to sensibles. 


“ You must not wonder, therefore, O Socrates, if asserting many 
things about many concerning the Gods, and the generation of the 
universe, I should not be able to employ language in every respect 
accurate and consistent with itself.” 

Timeus first exhibits the hypotheses of the whole of physiology, and collects 


the lemmas pertaining to the theory of it; the latter being three, but the former 
five. In the second place, he defines the mode of the discussion. And in the 


ΠΟΟΚ 41.} TIM.EUS OF PLATO. 293 - 


third place, he prepares the auditor to receive in a proper manner the discourse 


which he is about to make. For it is necessary that he should not expect to 


hear perfectly accurate arguments in’ physical discussions, nor sach as are truly 
scientific, but such as are assimilated to them. 11 is besides this requisite he 
should know, that as the world is mingled from physical powers and an intel- 
lectual and divine essence; for “ physical works, as the Oracle says, co-subsist 
with the intellectual light of the father = thus also the disenssion of it, makes a 
commixture of faith and trath, Por things which are assumed) from sense par- 
ticipate largely of conjectural discussion; but things which commence from intel- 
ligibles possess that which ds irreprehensible, avd cannot be confuted. For 
when we say of the Demiurgus himself, that he consults, that he energizes diano- 
etically, and that he makes these things prior to those, we relingtish the trath 
ofthings. So thatif when speaking of eternal beings, and showing how they 
provide for the universe, we are compelled to divide that which is impartible, 
and to inake that which is eternal temporal, much more will the assertions res 
specting sensibles themselves be deficient in accuracy [and truth]. What then, 
someone may say, do we not speak accurately concerning the heavens when we say, 
thatthe circles inthe bisect each other? Butdo we notfall off from accuracy, when 
we are satisfied, not with the accurate, but with an approximation to it, in con- 
sequence of our tmbecility, and not on account of the nature of the thing? Or, 
also, when we receive indeed, principles from sense, yet is it not from universal 
reasons? ‘The assertions therefore, respecting the heavens, as in intelligibles, ex- 
hibit the irreprehensible; bat as in objects of belief, they also are reprehended 
through immaterial forms. Consider then this very thing which is now asserted, 
that the greatest circles in the Heavens bisect each other. [sy it not necessary that 
the section should be according to points? But a point isimpartible. What, 
therefore, is there of this kind ina partible nature? What is there without inter 
yal in a nature distended with interval?) For every thing which subsists in a phy- 
sical body, is co-divided with its subject. What, then, is there not likewise a 
physical point? This however relinquishes that which is truly impartible, and is 
a point indeed, in physical substances, but is not simply a point. So that what 
is said of a point, is not accurately adapted to a thing of this kind. In short, as 
the assertions concerning intelligibles, are not adapted to dianoetic objects, so 
neither is what is said of scientific objects adapted to sensibles. For intelligibles 
are the paradigms of dianoetic natures, and dianoetic natures of sensibles. For 


204 PROCLUS ON THE [βοοκ “τ. 


it is soul which adorns the mighty heaven, and adorns it in conjunction with the 
father. So that when we speak of circles in the heavens, of contacts, bisections, 
and equalities, we speak accurately, as not speaking about sensibles. Since 
therefore things of this kind may be asserted of all material natures, the objection 
is trifling. 

If, however, some one should.ask us, is not that which is truly equal impartible, 
and that which is truly a circle, without interval? Por each is a universal; but 
universal is an impartible reason and form. But the natures in’ the heavens are 
partible, and not indivisible, and are inasubject, Here again, we do not say 
that either circles, or equalities, or any thing else of this kind are in sensibles ; 
and thus we are consistent with ourselves. We summarily, say, therefore, that 
Plato at one time defines science, by an explanation of causes alone ; at another time, 
by the subjects of tt, possessing anessence perfectly stable, tovether with an caplanation 
of cause ; and at another, by the principles not being hypotheses. And according 
to this last form, indeed, he asserts that there is one science (i.e. dialectic] which 
ascends as far as to the principle of being. Por this science pre-establishes the 
principle which is truly principle, to be unhypothetical, Ttalse has for its subject 
truly exisiting being, and produces its reasonings from cause, But according 
tothe second form, he also calls dianoetic knowledge science. And according 
to the first alone, he allows the appellation of science to be given to phystology. 
Now therefore looking to the first’ form he thinks fit to call it conjectural know- 
ledye. And thus much in answer to the doubt, the whole of what is here said 
being attended with difficulty on account of the construction of the words, which 
may thus be corrected with a small addition. “JA O Socrates, asserting many 
things about many,” afterwards showing what these many things are, he adds, 
“ concerning the Gods, and the gencration of the universe. And these are the 
many he alludes τον. Uf therefore, he says, many things being asscrted about 
many, concerning the generation of the universe, and the Gods tt contains, cach of these 
being many, we should not be able to employ accurate language, you must not ΟΝ 
He says this, however, because itis not w onderful, to be oceupicd in things of a 
necessary nature, But it is necessary that a discussion should not be accurate in 
a twofold respect, viz. on account of the thing known, not being stable and clear, 


and on aecount of our nature being human. So great therefore is the caution 


' Itis evidently necessary instead of Seurepor ertus iv this plece, to read πρωτὸν etSos. Vor diunve- 


tc hnowledge is by nu means conjectural. 


ΠΟΟΚ 11. TIMTUs OF PLATO. 295 


which Plato employs in what he says. This however is not the case with others. 
But Heraclitus, by asserting of himself that he knew all things, makes all other 
mento be destitute of science. And Empedocles announces that he imparts 
truth herself, and that, in what he writes. 


‘To Wisdom’s summit rapidly he leaps. 


For these assertions are not conformable to philosophic caution. But the Stoics 
say that there is the same virtue of Gods and men, being very far from emulating 
the piety of Plato, and the modesty of Socrates. 


“ Tf therefore we shall afford arguments no less probable than others, 
it is proper to be satisfied, calling to mind that I who speak, and that: 
you who are my judges, have the human nature [in common]. 80. that 
if you reccive a probable narration concerning these things, it is fit to 
seek for nothing farther than this.” 


Timeus reminds us ina twofold respect of the privation of stability and aceu- 
racy in physical discussions ; first, from the essence of the things. For from im- 
material natures becoming material, from impartble partible, from separate 
hatures, such as are situated in a foreign seat, and from universal, becoming indi- 
vidual and partial natures, they do not receive the definition of things scientific 
and irreprehensible, which is adapted to: immaterial and imparuble forms. But 
in the second respect, from the imbecility of that by which physical objects are 
surveyed. For if it be requisite to know any thing concerning them, it is also 
requisite to embrace a knowledge co-ordinate to them. But this is sense. And 
if indeed we were in the heavens, we should perhaps be less deceived ; but here 
dwelling in the last part of the universe, and being most remote from them, we 
employ sense in a gross and erroncous manner. For we are allotted the human 
nature. But the human nature brings with ita life which is material and dark- 
ened by the body, and which is partible, and in want of irrational knowledge. 
The Gods, however, know' that which is generated, in a way perfectly remote 
from generation, that which is temporal, eternally, and that which is contingent, 
necessarily. For by intellectually perceiving they generate all things, so that they 


* The word yeywosover is wanting in the original. 


906 PROCLUS ON THE [BOOK It, 


intellectually perceive them after the above- mentioned manner. For we must not 
fancy that knowledge is characterized by the natures of the things known, or that 
what is not stable is also not stable with the Gods, as the pInlosopher Porphyry 
says; for this is asserted by lim which it would have been better not to have said ; 
but we must admit that the mode of knowledge varies with the diversities of gnos- 
tic natures. For the same thing is known by divinity indeed unitedly, by intel- 
lect totally, by reason universally, by the phantasy morphotically," and by sense 
passively. Nor does it follow, that because the thing known is one, the knowledge 
also is one. Farther still, if knowledges are essential in the Gods, and their intel- 
lizence is not adventitious, such as they are, such also is their Knowledge. But 
they are immaterial, eternal, united, and undefiled; and, therefore, they know 
immaterially, eternally, unitedly, and with uncontaminated purity, Hence they 
antecedently comprehend that w hich ismaterial, immeatertally 5 dispersed multitude, 
uniformly ; that which is changed according to time, stably and eternally 5 and 
every thing preternatural, dark and impure, ina manner ftranscendently lumi- 
nous and] pure, Would it not therefore be superfluous to add any further contir- 
mation of this truth? 

Again however this? may be assumed from what has been said, that the want of 
accuracy in the theory of the images of being, arises from our imbecility Por to 
the knowledge of them we require phantasy, sense, and many other organs. But 
the Gods contractedly comprehend these in their unity, and divine intellection, 
For in sublunary natures, we are satisfied in apprehending that which for the most 
part takes place, on account of the instability of their subject matter, But again, 
in celestial natures, we are filled with much of the conjectoral, through employing 
sense, and material instruments, On this account, we must he satisticd wath 
proximity in the apprehension of them, since we dwell remotely, at the bottom, 
as itis said, of the universe. This also is evident from those that are conversant 
with them, who collect the same things respecting them from diferent hypotheses 5 
some things, indeed, through eccentrics, others through epicyeles, and others 
through evolvents, (in all these} preserving the phenomena, What then, some 
one may say, are we to be satisfied with Plato im physiologizing, and in affording 
us arguments no less probable than others? May we not reply, that it especially 
becomes prudent men thus to speak about things of this kind, and to pursue the 


' The word morphe, as we have elsewhere observed, pertains to the colour, figure, and magnitude 
of superficies. Hence, the phantasy perceives morphotically, because its sight 1s a figured perception. 
? Yor roec here, it secins necessary to read rovro. 


1 


Book 11. TIMAUS OF PLATO. 297 


medium between dissimulation and arrogance ; for the latter is to say more, but 
the former less, than all others, and the medium is to say What is in no respect 
less. In the next place, the words no less, may not only be said of men in former 
times, and speculators of nature, but also of the conjectural things themselves. 
As if he had said, “ Jf therefore, we shall afford arguments no less probable than the 
things thenselces, and shall not desert the nature of the objects of knowledge, we must 
be satisfied.” The Gods indeed know these things in a more excellent manner, 
but we mist be satistied with an approximating knowledze of them. For we are 
men, are placed in body, and exert a partial form of life, and are filled with much! 
ofa conjectural nature, Hence, our discourses may be very properly said to 
resemble fables. For our language, which the word pugog a fable (used here by 
Plato] indicates, is replete with crassitude and irrationality, and it is necessary to 
pardon human nature, 


* You speak most excellently, O Timawus, and we shall receive what 
you say, in every respect as you advise. Your preface indeed we won- 
derfully approve. Proceed therefore, and bring to a conclusion the sub- 
sequent melody.” 


In the Republic, where Socrates disposes the discourse, Timwus was. silently 
present, not exhibiting bis own judgment about what was said. But) here 
Socrates, after a certain admirable manner, receives what Timanus says. 
Por in the things also, of which the persons are images, while secondary 
natures energize, those that are first are established in themselves, and do not 
depart from themselves, nor ,verge to inferior natures. But when more divine 
beings energize, then more subordinate natures are elevated to the  participa- 
tion of them, through the love of all-various wonder. Hence Socrates, in’ what 
is here said, very properly surrounds Timeus with all possible praise. For 
through wonder itself, he is in a greater degree united to him. Moreover, 
the word most excellent” indicates indeed, the perfect, intellectual, and scientific 


“nature of the doctrine of Timaus. And it also indicates his analogy to the Demi- 


urgus, For as he is the best of causes in works, thes also Timieus is the best in 
discourses. ‘The words likewise, “ we shall receive what you say in every respect 


' For πηλὸν here, it is necessary to read πολν. 
* In the teat of Proclus, Aoyor is erroneously printed for sepor. 
rae > or . o> pp 
Zim, Plat. Vou. I. 21 


298 PROCLUS ON THE [ϑοοκ 11. 


us you advise,” indicate what kind of person he ought to he, who rightly receives 
discussions concerning divine natures. That he ought assiduously to adhere to 
the teacher; to perform with all his might that which is ordered by him; and to 
persuade himself, that it is right to be persuaded by what the teacher says. 

Farther still the word “ preface” indicates: the comprehension of total concep- 
tions in the hypotheses, All things therefore, are in the preface itself" Por in 
this preface, it is shown what the form* is of the object of inquiry, on what 
hypotheses,’ and things previously demonstrated from them it depends, and also 
what the nature is of the discussion, and what are the requisite qualifications of 
the auditor. But the word νόμος melody, is assumed from modulations adapted to 
the harp. These therefore, are certain melodies, some of whieh are Minerval, 
out others Martial. And some indecd, are entheastic, but others are defamatory 
ofmanners, Prior, however, to these melodies, itis usaal to arrange the preludes, 
which also on this account are called precontrectations, From thence therefore, 
they are assumed, But the word melody contributes to: the thing proposed τὸ be 
considered, because all the visible partible* order of things, being harmonious, 
eternally remains, on account of the goodness of its producing causes. And 
because likewise, It proceeds from, and subsists according to intelleet, and pos- 
sesses total powers separated from cach other, and arranged in a manner adapted 
toeach. For melodies are called νομοὺς dacs, because they remain iinmutable, and 
hecause such things as are fit are distributed from cach, 


«“ Tet us narrate then on account of what certain cause, the composing 
artificer constituted generation, and this universe.” 


All that has been before said delivers to us preparatives for the whole of physio- 
logy. And of these, some through images and symbols, exhibit the theory of the 
world. A preface also of the whole discussion is prefixed, and of the demonstra- 
tion through images or symbols; one part of which unfolds the union, but 
another the separation of mundane natures. Of the prefatory parts also, some are 
hypotheses, but others are as it were lemmas demonstrated through the hypo- 


* For cara re re here, it seems requisite to read κατὰ rovro. 
* Instead of re τὸν ecdous in this place, it is necessary to read re ro ecdos. 
5 For cat ποιων υποῦεσεων read καὶ ex nowy νπυθεσεων. 


* The word pepiorn is omitted in the original, 


nook uJ TIMLUS OF PLATO. 299 


theses. For the particulars respecting the mode of discussion, may be placed 
among the things demonstrated. For to the demonstration that the world is 
generated, the assertion that the discussion of it is eikotology [or speaking trom 
probability], is consequent. But again, these things having received an appro- 
priate end. “Timwus commencing the fabrication of the universe, begins from the 
good, conceiving that the discovery of the final cause will be to him the imost 
beautiful incitation. For as the good is the cause of all beings, so likewise it is 
fit that the generation of the world should proceed from this as the first prin- 
ciple. For all things are from ¢he good. And of such things indeed, as the demi- 
urgic intellect is not’ the cause, as for instance of matter, of these the good is the 
cause. And of such things as the paradigm is not hypostatic, these also derive 
their subsistence from the good. For all things are for the sake of it, and it is the 
cause of all beautiful things, as it is said in the Epistles. Hence Timieus refers 
the other causes to this one cause. For having found the form of the world 
through the hypotheses, and also the paradigmatic, and eflective cause, he now 
Wishes to assign the most principal, most venerable, and most ancient of causes, 
the final, which he particularly desires in the fabrication of things. For since the 
man who lives according to intellect performs every thing for the sake of good, will 
not intellect itself, and a divine intellect, in a much greater degree fabricate all 
things for the sake of the final cause? For though the worthy man frequently 
appears to perform something for the sake of the body, yet this is not the end 
to him of the thing, nor does he principally regard the good of the subordinate 
nature ; but he does this also for the sake of a similitude to divinity, and makes 
that to be his most intentional end. How much more therefore, must the Demi- 
urgus of the universe fabricate for the sake of good, and the final cause? For he 
does not energize without design, nor indetinitely. Hence also, as it appears to 
me, Plato does not investigate inthe beginning, if there is a final cause of the 
composition of the world, but as if this was acknowledged by all men, he inquires 
what the final cause is. For the Demiurgus is supposed to be intellect and a 
God, and not chance, as some say, But if intellect is the maker, there is certainly 
that for the sake of which in the fabrication of things. For as the soul when it is 
in an upright condition, performs all things according to intellect, so intellect in 
fabricating, gives subsister ce to all things conformably to divinity. But this is 


the same as conformably to the good. 


* For oowy μεν ἐστιν aurios here, it is necessary tu read ogwy μη ἐστιν acres, 


300 PROCLUS ON THE [noox 1, 


Whether therefore, it be requisite to follow the Aristotelian problems, after what 
the universe is, and what kind of a thing itis, 1015 necessary to investigate on what 
account itis. For it has been said that itis generated indeed, but is the image of 
being. And itis also requisite besides this to cousider, for the sake of what it 
was generated. Oraf it be necessary to adoptthe Platonic causes, itis fit after the 
demiurgic cause and the paradigin, to discover the final cause of the fabrication 
of the world. Por again, all other causes are suspended from this, ἀπ likewise 
the divinity of the paradigm, the goodness of the maker, and the perfection of 
that which is generated. And as far as to this is: the ascent to those who love 
to conteniplate truth, Tt is ustal however, to call the final cause δέον ot account of 
which ; the paradigmatic cause ποτ ον wth relation to which, the demiurgic cause 
vg ov, by which ; Whe instremental cause av ov, (rough which ; form x25 ὁ, accord: 
mg lo which ; and matter 22 ov, or evan, from which, ov in which, These causes also 
received the same appellations from Plato limsclt, Por now investigating the 
final cause he says, on account of what cause. Inquiring conecruing the paradig- 
atic Catse, he says, with relation tow hich of the paradigms. Bat concerning 
the demiurgic cause, he says, that which is generated, Is from necessity gene- 
rated by a certain cause, And as we proceed, we shall point out the rest from 
the words themselves of Plato; except: that at present also it must be said, that 
these appellations are adapted to the discriminating setenee of the philosopher, 

What however is generation, and) what is the universe? Some indeed by 
generation understanding the sublunary phice, call the universe the whole world, 
Bat these entirely wander from the meaning of Plato. Por the Detturgus ts 
hot represented as separately fashioning materkdl natures, aud separately the 
whole world. And in the next place, generation itself is a part of the aniverse. 
Iv however, it should be said that Plato calls the heaven the universe, because it 
Is the greatest part of the world, for the rest is stall ee because itis the most 
divine and principal part, and as it were the summit of the universe; for the head 
also is called the whole, as, 

Peucer, dear Lead ;' 
and Plato also says, that the world was surrounded with the remaining bulk of 
body for the sake of this;—yet at the same time, the philosopher is accustomed 
to call this likewise generation. Others again call matter generation, but that 


ν iliad, viii. 281. 


BOOK Ih] TIM.EUS OF PLATO. 504 


Which is adorned trom matter fas the subject], they denominate the universe, by 
Whom many things written by Plato, must necessarily be rejected. For he says. 
that every thing generated, and all generation, is sensible, or tancible, and visible, 
Farther sal, he gives a division to generation Opposite to that of matter, as when 
he says, there were these things subsisting separately, being, place, and generation, 
from which the universe was constituted, 

Our preceptor however says, that the fabrication of the world is to be under- 
stood ina twofold respeet. For one part of it Consists in the formation of bodies, 
but the other, in adapting bodies to. the completion of one world, For it is one 
‘thing to fashion bodies themselves, through figures, bat another to harmonize them 
When fashioned, to the universe. Generation therefore, must be said to be the forma: 
tion of bodies, being a motion [or tendency) by the wholeness and perfection of the 
τσοὶ, Lor that which is composed from parts has a pre-concetved production of 
the parts, Ilence the formation,’ which takes place between matter, the whole orderly 
distribution of things, and the one completion of the universe, must be called generation, 
τὴ order that it mity bed path to the whole inwhich the parts are comprehended. For 
this is the universe, being constituted perfect from perfect: parts, according to the 
one harmony of wholes. Since however, this whole is sensible, and not the in- 
telligible all, or universe: for this was the paradigm 3 nor the intellectual all; for 
this was demiurgie s on this account. Plato adds the particle dhis, inanifesting by 
it that which is sensible and partial. For every thing corporeal, though it should 
be a whole, is partial. But the most principal whole is that which is immaterial 
and withont interval, and that is traly all whether it) be intellectual or intelli- 
gible. And thas much concerning this particular, 

But what shail we say is meant by composition? Perhaps it indicates that 
the world is composed from: many things, and that the generation of it is from 
dissimilars, Perhaps also, it signifies thatunion and stability accede to it from 
the total fabrication. For the collocation of ow, with, fin the word σωνιττας 
IS Significant of union, and of the conspiration of all things to one. But στατις, 
permanency, Wanitests the firmness and stability of the fabrication of the world. 
Farther stl, with respeet to the words συνιστὰς and συνεστητάτο [1 ον. he who 
comjosed and he constituted) employed here by Plato, the former copulates the 
present and past times, and the Jatter indicates: the perfection cand the perpe- 
tuity of the fabrication. For the former of these words manifests continual pro- " 


ἡ For πάσαν here, it is necessary to read πλασι». 


302 PROCLUS ON THE [soon ‘i. 


duction, and which is always consummately effected with invariable sameness ; 
but the latter a wholeness which is allotted an existence in fulness. The signi- 
fying likewise, both the past and the present time through the same names, In- 
dicates that the divine fabrication proceeds through sameness and similitude. 
For such as is the nature of that which is efleetive, such also is the energy which 
it possesses. And as it is, so it fabricates ; because it produces by its very being, 
and from! its own proper essence. 


“fle was good, but in him who is good, no envy is ever ingenerated 
about any thing.” 


Those who call the Demiurgus the good, are entirely ridiculous. For the good 
apd one who is good are not the same. For the former is imparticipable itself 
by itself, andis exempt from all things; but the latter is good through participa- 
tion ofthe former. And the one rules over all intelligibles ; but the other, if 
indeed itis the same with the paradigm, is intelligibles themselves, but is not 
the sovereign ruler of intelligibles ; and if itis subordinate to the paradigm is 
in amuch greater degree inferior to the king of all intelligibles. And in’ short, 
every certain God ts a certain good, one being a demiurgic, another a vivific, and 
another a perfective good. But the good is nota certain good, but is sinply good, 
And ifyou say that itis demiurgic, you diminish its subsistence as sinply wood, 

These distinctions therefore being made, let us neat consider the beginning of 
whatis here said. In the first place, therefore, as Plato when Investigating the 
mundane form, and inquiring whether the world was generated, or is unbegotten, 
adds prior to the whole demonstration, “ if was generated ;” and as when explor- 
ing the paradigmatic cause, he previously adds, “if ts manifest to every one, that 
“ἀρὰς generated with relation to an eternal paradigm,” adducing the conclusion 
prior to the whole of the reasoning ;—thus also proposing to discover the 
final cause after all the others, he adds, “ he was good,” imitating intellect 
through this enunciation, and the at once collected comprehension of. the 
assertion, For in this colon, the whole of what is Investigated Is comprehended, 
because goodness is the final cause, whether itis simply so and one, or whether? 
it is the demiurgic goodness. For as the paradigm is two-fold, the one being 
intelligible, but the other intellectual ; and as the one is prior to the Demiurgus, 


" For avro here, read azo, 


* Lcre is omitted in the original. 


SONS TAT ee RE OF TNT τοῦ 


ROOK 11. TIMLEUS OF PLATO. 303 


being primarily eternal and united, and comprehensive of all intelligible animals, 
but the other which is in the Demiurgus of wholes, unically comprehends the 
demiurgic number of forms ;—thus also with respect to goodness, one kind is 
simply so, but another ts in the demiurgic intellect. And the former indeed, is the 
fountain of all intelligible, intellectual, and supermundane good ; but the latter 
being a certain goodness, is the cause and fountain of some things, but is allotted 
an order subordinate to others. For if we wish to explore what it is which makes 
a God, whether he be intelligible or intellectual, supermundane or mundane, we 
shall find that it is nothing else than goodness. For what is it that makes each 
of the bodies that are animated to be so, except the resemblance of soul? What 
is it which makes intellectual souls to be such, except the intellect that is in them, 
and which is an illumination of total intellect?) What therefore can deify intellect, 
and an intelligible essence, except the participation of the first God, and the 
forerunning illumination that proceeds from him? What therefore is the first? If 
indeed, he were intelligible "beauty we should say that intellect was a God 
through beauty. But since the first God is the good, intellect also through partici- 
pating of goodness is a God. Hence this is the hyparxis of the Gods; and the 
very essence of the Gods, if it be lawful so to speak, is goodness. According to 
this likewise, every God exists as a God. And on account of this he has a 
providential, or a demiurgic, or a vivific, or a connective characteristic. For 


‘intellect indeed, so far as intellect, is naturally adapted to have an intellectual 


perception and knowledge of beings; but to energize providentially is divine. 
So that the demiurgic intellect likewise, possesses its subsistence as demiurgic, on 
account of the goodness which it contains. For on account of this, the intellect 
which is in the Demiurgus, is the maker, and is not only gnostic of being. The 
being also which is in him, is an efficacious paradigm, and produces by its very 
existence, and is not alone perfective of intellect. And intellect indeed in 
making is corroborated by both these; by the paradigm, because it produces with 
relation to it; and by goodness, because it produces on account of it. But the 
paradigm is corroborated by unity. 

You have therefore, these successive, viz. goodness, the paradigm, intellect. 
And these subsist in one way indeed, in the Demiurgus, and in another prior to 
the Demiurgus. And if you are willing so to speak, the first goodness is the one, 


* For nrrey in this place, it is necessary ¢o read γοητον. 


304 -PROCLUS ON THE [wook 11: 


which is beyond even intelligibles themselves: for it 1s imparticipable " goodness. 
But the paradigm is that intelligible which unitedly comprehends all the number 
of forms. And the maker is the intellectual intellect which gives subsistence to 
wholes. So that if Amelius said that there are three demiurgi after this manner, 
perceiving this triad in the one Demiurgus, he said rightly. For one of them, 
says he, makes [as it were] by contrectation, another by mandate, and another by 
his will alone. And the first indeed, is arranged analogously to the manual 
artiticer; the second pre-exists conformably to the architect; but the third is 
established prior to both, analogously to a king, So far therefore, as the Denitur- 
gus is intellect, he produces all things by the intellectual perceptions of himself ; but so 
Jur asheis intelligible, he makes by his vory being ; and so far as he ix a God, by his 
willalone. Whowever Amelias divalses the three Deunurgt from the one Demiur- 
ous, we must not admit it, while we follow Plato, Por the same Demiurgus Ip 
cood, so far as he is a God, and on account of goodness he produces all things 
by his will, and is intellizible ‘intellectually 3 for such is the demiurgic being. Lle 
is also intellect, the artificer of the world, The words therefore, “ he was good,” have 
an explanation of this hind: in the term was, the super-plenary, the consummately 
perfect, and the super-eternal nature of his divine hyparats, being indicated. Lor the 
term ts, is significant of eternal things ; the term Was, of the super-eternal unities ; 
and the term WILL BE, Of things which subsist in time. For of the term ws pertains to 
eternal natures, the term was will be adapted to the natures prior to these, and the term 
WILL BE, fo the natures posterior to these. But such are the beings which are indi- 
geut of time, 

Since however the Demiurgus is good, envy Is never ingenerated in him about 
any thing. But some one may say, what is there {remarkable} ino intellect: not 
being envious? For this? does not happen even to men that are moderately good. 
The term therefore never, is significant of eternal perfection; since souls are at one 
time passively effected, but at another, recur to impassivity. Bat the term about 
any thing, is significant of self-suflicieney 5 since we indecd, for the sake of other 
things, are frequently purified fromenvy, but in those things in which we have less 


jthan we think we ought to have in these we are filled with envy. What however, ts 


* For aperafexros here, reac ase Oearos. 
* Vor vonrws ἐστε γοέρως, tis necessary to read in this place γόητος ἐστι voepws, 


2 For rov yap here, it is requisite to read rovro yap. 
yo ’ 1 yor 


ΒΟΟΚΊΙΙ.] TIM.EUS OF PLATO. 305 


the meaning of the term ovjeg, none.” Is it because there are many kinds of envy that 
he adds none? Or is it said through transcendency, in consequence of making a 
pertect negation of envy?) But what kind of transcendency is it possible to find 
in assertions concerning the Gods? For all the appellations and words which are 
employed about them, are beneath their dignity. Is not envy therefore, a pain 
arising from the goods belonging to others, this passion if us being mingled from 
pleasure and pain, as Socrates has shown in the Philebus?) Envy likewise, is for 
a man to be able to benefit, and yet not benetiting, but keeping the good contined 
tu himself. And envy ts also the want itself of good ; which the philosopher appears 
to me especially to assume at present, exterminating it from a divine essence. 
For it is naturally adapted to be periectly exempt from this alone, since it is essen- 
tialized in goodness itself. For to be pained from the goods pertaining to others, 
is inherent in all good which subsists according to participation, and which is not 
primarily good. Tor adventitious good is one thing, good according to habit 
another, and primary good another. For the first is mingled with its contrary, 
in the same manner as adventitious beauty is mingled with deformity. But the 
second is wholly boniform, yet is such by participation. And the third, which 
is primarily good, ts good itself. For as intellect itself is the first intellect, and as 
the beautiful itself is primarily beautiful, so good itself is primarily good. What 
therefore is this? It is the deity of each thing, according to which every truly- 
existing being is a God. For it differs in no respect from goodness. But if any 
one ofsecondary natures should be said to be a God, or good, itis among the num- 
her of things deified, and rendered good, and is a God through participation, 
and not on account of its own proper essence, nor from itself, 

This participation therefore, Plato is accustomed to call indigence ;* just as in 
the Banquet, he calls Love the want of things beautiful and good. Hence, a di- 
vine nature, so far as it is divine, is primarily good, and not according to parti- 
cipation ; so that neither is it indigent of good. Hence too, it is superior to all 
envy. Foras to the sun, which is generative of light, it is impossible for dark- 
ness to approach, but it is excluded from itat a great distance, about the cavities 
of the earth; after the same manner, it is impossible for envy to approach toa 
divine nature. For what kind of indigence can there be in such transcendent 
abundance? What imbecility is there in almighty deity?) What participation in the 


"i.e. Ovders φθόνοι, no envy. 
> Evéesay is omitted in the original. 


lim. Plat, Tot. ki 2Q 


408 PROCLUS ON THE [5οοκ 1). 


fountain of good? The Demiurgus therefore, being good by his very being, tran- 
scends al! indigence, and all participation which ‘acecdes from another thing, 
For he is united to the one itself, and does not proceed out of it. Por intellectual 
union is of one kind, but the union prior to intellect of another, according to 
which the generative deity of the Demiurgus, and the goodness which connects 
allthings, ave united to the one itself. Vor this goodness is not a certain power, 
as some say, but the measure of all power, Nor is it will, but will proceeds from 
it. Nor is it a habit; for habit pertains to another! thing different from habit ; 
but goodness is itself of itself [1 ¢. pertains to itself alone}. Nor, in short, is it an 
essential hypostasis ; but itis that which unites essence, and is ineffable, connects 
powers, and is prolific of demiurgic energies. As therefore, every intellect 15 
essentialized in existing as intellect, but that which is above intellect is partici- 
pated by it; and as every soul is essentialized in existing as soul, but intellect 1s 
participated by it; thus also every God Is essentialized ino being a God, or rather 
is superessentialized, but there is not any ung Which is participated by him 15 
because the Gods are the most ancient and venerable of all things. | Phe demiur- 
vic intellect therefore, so far as it is a God, in-existing as a God iN primarily se, 
and not according to participation, This however ts the same with good. As 
therefore, if some one should say that envy is the want of intellect, and a partial 
intellect is superior to envy, but soul is not superior to it, for itis indigent of in- 
tellect, because it is adapted to become intellectual by the participation of intel- 
lect;—thus also in goodness, envy > is the indigence of good ; but every thing 
indigent is not primarily good, Soul indeed and intellect are indigent of good, 
because they are not primarily good. But a God, so far as a God, being good, is 
exempt from all envy, and transcends all indigence of whatever kind it may be, 
whether it subsists according to diminution, or according to deviation. Vor 
indigence is twofold, one kind as we have said being evil, but the other not. 


“ Being therefore entirely void of this, he was willing that all things 
should become as much as possible similar to himself.” 


This is consequent to the before-mentioned axioms. For the first colon [or 


" Por ἀλλο here, itis necessary to read ἀλλον, 

Male. Every God, so faras he isa God, is a participant of uothing superior to himself, For the 
procession of the Gods frum the principle of all things, ix nota participation, but an ἀρρήτοις exparou, 
an ineflable unfolding into light. 


> Yor agOosos here, read g6ores, 


nook 11. TIMAUs OF PLATO. 307 


part of the sentence] manifested the order, and the hyparxis of the Demiurgus, 
that he is ἃ αὐ. And since with respect to deity, one God is imparticipable, but 
another participable, ' he manifests that the Demiurgus is participable. For he does 
not say that he was goodness, but that he was good. But he who is cood participates 
of goodness. And goodness itself indeed, is primarily good. But intellect and 
being are good by participation. Again, the second colon shows that the Demi- 
urgus does not rank among deitied natures. For one thing is entirely imparticipable, 
such, for instance, as the good ; but another is good by* the participation of some other 
nature, as every thing which is deified.! But that which is primarily good, isgood itself, 
And that which is participated, and is the medium of both the before-mentioned 
natures is of such akind as all the intelligible and intellectual orders of the Gods are 
suid to be. But this third colon comprehends the demiurgie pecuharity. For 
not only to be good, but on account of the super-plenary, and the extended, to 
proceed to all things, is indicative of the demiurgic and eflective cause, desiring 
to fill all things with itself, and to benefit all things; in order that all things may 
become as much as possible similar to itself, by participating of a certain divine 
nature, and of arcane and ineflable impressions, which accede to them from the 
whole fabrication of things. If therefore, the maker of the universe is superior 
to all indigence, he is exempt from all imbecility, and this eternally. For being 
signifies the eternal; and because he especially benefits all things, he imparts to 
all things by illumination, the measure of good, a greater thing than which each 
of the participants is by no means adapted to receive. And this indicates the 
extension of providence. If likewise, he wished to supply all things with the 
participation of good, there is nothing in the universe solely evil, so that neither 


ois there any thing disorderly, nor without the inspection of providence, nor 


indefinite; but all things participate of beauty and order, so far as they are 
naturally adapted to receive them. Tlence he made all things similar to himself, 
so far as he is a God, benefiting generated natures ; buthe caused them to become 
other things besides this, according to other paradigmatic reasons. For as 
Atticus says, as the carpenter makes all that he makes to be artificial, but differ- 


' The Demiurgus is a participable deity, because his intellect participates of his goodness, which 
constitutes his hyparxis. 

> Instead of ro μετασχεῖν in this place, it is necessary to read ry μέτασχειν- 

* Thus soul is deified by the participation of intellect as a medium; because deity accedcs to 
soul through the intervention of intellect; and body 1» deificd by the participation of soul as 
a medium. 


408 PROCLUS ON THE [Book 11. 


ent things according to a different reason [or productive principle], causing one 
thing to be aladder, but another a bed; thus also the Demiurgus, so far as he is 
wood, assimilates all things to himself, rendering them good; but according to 
forms which distribute their essences, he makes them with relation to paradig- 
matic causes. Porphyry however, admitting these things, thinks fit to ask 
what itis by the reception of which genera are good, And he says it is by 
the reception of harmony, symmetry, and order. For these are beautiful. But 
every thing [truly] be autiful is good. Plato therefore manifests that good is 
in these, when he says, “ Zhat God led that which was disorderly into order, through 
his wish to communicate good.” 

From all that has been said, therefore, it is easy to infer, that the Demiurgus 
produces eternally; that the world is perpe tual, according to a perpetuity which 
is extended through the whole of time; that it is always generated with 
arrangement ; and that it rs not always incorruptible, but is always ; generated or 
becoming to be so, im Consequence of always receiving good. But it is not imme- 
diately good like its eenerating father. For in him all things are contained 
unitedly, {but in the world distributedly],! and not with perfect τὸ ‘ality, as in 
eternal natures. For if the universe was generated in time, was it from the 
Demiurgus that it did not e vist before, or from its subject nature being without 
order? For if from the Demiurgus, was it because he also did not subsist 
eternally?) Oris it not unlawful to assert this, and in other respects in vain? Por 
concerning him, there is the same mode of interrogation, and whether shall we 
make all things generated, or will there be something primarily unbegotten, 
and the Demiurgus still more so? Let it therefore be admitted, that it was in 
consequence of the Demiurgus not energizing. Whether then, did he not fabri- 
cate, because he was not willing, or because he was not able? If indeed 
we say it) was because he was not willing, we forget that we thus deprive him 
of goodness. But if he was not able, itis absurd that he should at one time 
have power, and at another imbecility. Por we shall take away the eternal. 
But if it was from its subject nature that the universe did ποῖ exist before, 
whether was it from this nature being unadapted or adapted? If therefore it 
was adapted, it was not this nature which prevented the universe from existing. 
But if it was unadapted, how being unadapted for an infinite time, came it to Le 
now changed [into an adapted condition]? Whether did it move itself? But it is not 


© The words ev δὲ τῳ κοσμῳ Senpnperws, are omitted in the original. 
y κοσμῳ διηρὴμ g 


BOOK 11. TIM.EUS OF PLATO. 309 


self-motive. Was it therefore moved by the Demiurgus? And why was it not 
moved by him before, if he also was then good, and was willing that afl things 
should become similar to himself?) The extension therefore of providence is 
suspended from the goodness of the father; but from this the eternal production 
of the Demiurgus ; and from this, the perpetuity of the universe, which subsists 
for an infinite time in becoming to be, and is not a stable perpetuity. And the 
same assertion subverts the perpetuity of the world, and the goodness of him who 
made it. For if the Demiurgus was good, he always wished to impart good to 
all things. For as the sun, as long as it exists, illuminates! all things, and fire 
heats as long as itis fire; for the one is essentially illuminative, bat the other 
calefactive; thus likewise, that which is always good, always wishes to impart 
good, lest being willing indeed, but unable, it should sustain the passion of the 
vilest natures, For neither does the worthy man wish to effect other things than 
such as he is able to effect. But if the Demiurgus was always able to impart good, 
he always imparts it in energy, lest he should have an imperfect power. If how- 
ever, he always imparts good in energy, he always makes that which is good, 
But if he always makes it, the world is always generated. Hence the world is 
perpetual ; for the Demiurgus is always good. The world therefore is perpetual, 
not being but becoming to be perpetually. lence, as we have said, the perpetuity 
of the universe is suspended from the goodness of its maker. For the orderly 
distribution of the universe sufficiently manifests the demiurgic power. — For 
matter, On account of its privation of form and morphe, has appeared to some to 
be without God, and the confused and disorderly nature, to be remote from 
divine providence. Since the universe however, is well-ordered and decorated 
with beauty, it clearly demonstrates divine production, The visible order of 


‘things therefore, being the progeny of the demiurgic cause, is consubsistent: with 


the goodness of the father, 


* He therefore, who especially receives this most principal or proper 
and powerful principle from prudent men, will receive it with the 
greatest rectitude.” 


Timeus assigns the final cause which extends itself to the goodness of the 
Demiurgus, according to which uniting himself to the first, and imitating him, 


Ὁ For καταλέμπαγει, it is necessary to read καγαλαμπει. 


310 PROCLUS ON THE baka 


he generates all things. For the first principle is that which primarily produces 
all things, and this ‘Timzus denominates the most proper and powerful principle, 
because it is motive of causes themselves. For the demiurgic principle moves 
indeed that which is generated, but is moved from thence [i. 6. from the first 
principle]. And the paradigmatic principle moves the total fabrication, but 
is moved by goodness ; because the good indeed, ts prior to intelligibles, but the 
paradigm is intelligible, and the Demiurgus intellectual, About the good also, all 
intelligible and intellectual natures subsist: but about the intelligible, the order of 
intellectuals © subsists. The effective cause therefore, is a principal cause, but the 
paradigmatic is more principal, and the final is most principal. Por it is that for 
the sake of which all things subsist, from which other things are suspended, and 
which is truly the end of fabrication, Hence the world is perfected indeed, on be- 
coming animated and inspired with life; but it is most perfect, so far as 10 partici- 
pates of good, and of the union which extends through wholes. Foras the good 
is the leader of all things, so the goodness which is in each thing has the first 
dignity in each, On these accounts therefore, he calls the tinal cause the most 
principal, or the most proper and powerful principle. For the name of principle 
comprehends also concauses. But by the addition of mos¢ principal, he indicates 
that which is truly * cause. For the most principal principles are the causes of 
generated natures τ but concauses are subservient to other things, and are in the 
effects themselves. It must be said however, that generation and tne world, 
ἐδ τὸς have before observed, are the path between matter and the whole arrangement 
of things, and the perfection itself of the universe. Since also in dogmas concerning 
the highest causes it is necessary that the speaker should have the intellectual 
habit, and the auditor a prudent judgment, this is especially requisite in’ discus- 
sions concerning the good. For intellect subsists on account of the good, and the 
intellect which is in us, on account of the good which is in-us.  Ilence Plato 
thinks it is necessary, that those who assert something concerning the most proper 
and powerful principle, should be prudent men, and that their auditors 
should receive what they say with the greatest) rectitude. What then, 
may not any casual person say something concerning God and the — final 
cause? And do we not every day hear the multitude assertmmg that God is 
good? But God spoken of without true virtue is but a name, as Plotinus says ; and 


® Lustead of πέρι δὲ τὸ γοερον, ἢ τῶν γοήτων διακοσμησις in this place, itis necessary to road πέρι δε 
ro vonror, ἢ των voepwr διακοσμησις. For the intelligible is superior to the intellectual order. 


> Lor τῆν ovros αἰτίαν here, itis requisite to read τῆν οὕτως αἰτίαν. 


—— -—-— 


TIMAZUS OF PLATO. 31) 


BOOK 11.) 


he ts spoken of by the multitude, not according to wisdom, but according to chance. 
Do not dwmons also know the goodness of the father, who dance [as it were | 
round him; and demiurgie angels, who precede as ina solemn procession the 
paternal production of things; and Gods who receive demiurgic powers from the 
one fabricative cause? Gods however, possess this knowledge uniformly, anzels 
intellectualiy, damons with undetiled purity, eternally, and ina way allied to the 
natures prior to thei, but we must be satisfied with having this knowledge pru- 
dently and wisely, since we are in a certain respect media between more divine 
natures and the multitude, between intellectual beings, and those that are deprived 
of intellect. Vor such is human prudence, proceeding indeed from intellect and 
intelligence, but ruling over a life destitute of intellect. Hence, when we speak con- 
cerning the most proper principle, what we assert must be received as uttered by 
prudent men, Jor prudence isa medium between intellect and opinion ; sothat aright 
judgment will be concordant with it. Hence too, Plato adds, “ he who especially.” 
For the assertion concerning this principle must be especially received from prudent 


men. But from the natures above man, something better than this assertion must 


be sought ; and from the multitude, a casual assertion, 


“Por the divinity was willing that all things should be good, and that 


as much as possible nothing should be evil.” 


The divine fabrication, and intellectual production proceeds from impartibles 
to partibles, from things united to such as are multiplied, and from things with- 
out interval, to every way extended masses. This also the discourse concerning 
it adumbrating, in the first place, celebrates the tinal cause apoplithegmatically ; 
inthe next place, discursively ; and in the third place, it delivers in’ an evolved 
manner, the whole orderly distribution and progression from it. For the asser- 
tion, “he was good,” uniformly comprehends every final and the most divine of 
causes, But the words, “ Jn him who is good, no envy is ever ingenerated about any 
thing ; and being entirely void of this, he was willing that all things should become as 
much as possible similar to himself,” comprehend this cause discursively ;' because, 
after the one will of intellect, he adds the divided theory of it. And what he now 
says represents to us intelligence procecding into all multitude, and interval, and 
evolving all the demiurgic providence, and all the parts of fabrication. The third 


* The word διεξοδίκως is omitted in the original, 


419 PROCLUS ON THE [BOOK 11. 


assertion, likewise, is in continuity with the second, and the second with the 
first. For since the first division was, “ he was good,” onthis account the second 
begins from good, but proceeds as far as to the will of the father. And the third 
beginning from his twil/, delivers the whole of his providential energy. For if he 
was good, he wished to make all things good, But if he wished, he made them 
to be so, and the universe obtained an elegant arrangement. For providence 
indeed, is suspended from will, but will from goodness. And thus much con- 
cerning the order and connexion of the assertions. 

Let us however survey what will is, in order that we may understand how it 
is conjoined with goodness. The super-essential union itse ‘lf, therefore, which 1s 
oft itself exempt from beings, is one, ineffable, and uncircumse ribed, from ¢he one 

tself possessing its undetined and incomprehensible nature. Hence, if it be requi- 
site tu survey in this, from what has been said, the triad which is characterized by 
unity, or which has the form of the one, 


coodness indeed pre cedes, but the sec “ond 
is will, and the third is providence 3 goodness producing the perfect, the sufficient, 
and the desirable ; δια τοῦ! exhibiting the super- -plenary, the evtended, and the genera- 
uve; and providence imparting the efficacious, the perfective of works, and the unide- 
filed. According however, to this ineffable and united hyparais of the triad, the 
intelligible also is triply divided, into essence, power, and energy 3 essence indeed, 
being firmly established in this triad, and existing selfpe rfect; but power pos- 
sessing anever-failing and infinite progression; and enerzy be inzallotted perfection 
and essential production, And again, intellect analogously receives a triple dia- 
sion, into being, life, and the intellectual. Por the first of these 15. the supplier 
ofexistence, the second of vitality, and the third) of knowledee. After these, 
soul likewise is divided) into the object of science, into: science, and’ the scien- 
tific. For the first of these indeed, is that which is known, the second is know- 
ledge, and the third is that which receives its completion from both. These 
triads therefore, being four in number, as goodness is to will, so Is essence to 
power, being to life, and the object of science to sc ience. And as will is to 
providence, so is power to energy, life to intellect, and science to that) which 
is scientific. For essence, being, and the object of science, have an order 
analogous to goodness. For the eonnective, the stable, the umform, 
and the perfective, pertain τὸ. goodness. But power, life, and science, are 
analogous to will, Por the selfbegotten, and that which comprehends and 
measures all things, belong to will, And energy, intellect, and that which is 


scientific, pertain to providence, For the efficacious, and that which proceeds 


"οὐκ 41.) TIM.EUS OF PLATO. 313 


through and antecedently comprchends all things, are the resemblances of divine 
providence, Since therefore, the Demiurgus also is a God, and an imparticipable 
intellect, so faras he is a God indeed, he possesses goodness, will, and provi- 
Jence ; but as intelligible, he has essence, power, and energy; and as intellect, 
ne is, and has life, and a knowledge of wholes. The monad also which he 
possesses is suspended from unity. And thus much concerning will. 
Consequent to this, it remains to inquire how the Demiurgus wished all things 
to be good, and if this is possible, and in what manner. For it may be said, if he 
was willing that this should be the case, it would be requisite that the progression 
of things should stop at the Gods and undefiled essences. If, however, he not 
only fabricated these, but also brutes, and reptiles, and men, and every thing 
material, he was not willing that all things should be good. For he was not willing 
that better natures should alone exist, but also fabricated such as are worse. If 
he had been willing, therefore, that all things should be good, he would have 
stopped his fabrication at the Gods. We reply, however, that if the progression 
of things was only as far as to the Gods, all things would not be good. For first 
natures being allotted the last order, the good would be destroyed; since 
being able and willing to generate through their goodness, yet in consequence of 
an arrangement as the last of things, they would become unprolific and not good. 
Our opponents therefore say, if all tnings are good, the progression is as far as to 
the Gods. But we say, if the progression of things extends only as far as to the 
Gods, all things are not good. For if a divine nature is unprolific how is it good? 
But it will be unprolific, if it is the last of things. For every thing which generates 
is better than that which is generated. But the less excellent nature not existing, 
that which is more excellent will have no subsistence. Let there be the Gods, 
therefore, and let them have the first order. But after the Gods, let there be a 
progression’ as far as to matter itself; and let us give a transition to all beings, 
from the first to the last of things. And neither let there be any thing wanting 
even of the last of beings, nor any vacuum, For what vacuum can there be 
when things characterized by itself? have the first subsistence; those that rank as 
the second proceed from these ; those of the third order proceed from these and 


* TIpoogow is omitted in the original. 
“5 viz. Self-subsistent super-essential natures ; for to these the αὐτο, or tlse//, primarily belongs. The 
neat to these are intellects, Those in the third rank, are souls, ‘Those in the fourth, the natures that 
are divided about bodies, And those in the fifth and last rank are bodies. 


Jim. Plat, ἘΠ fe α ᾿ 22k 


314 PROCLUS ON THE [Book 11, 


others; those in the fourth rank are generated from things characterized by the 
term another ; and those in the fifth rank being others only ; and on each side of 
these those natures subsisting which are dissimilarly similar!’ Such, therefore, 
being the continuity in things, what can be deficient? Immoveable natures being 
first established, selfmotive natures having the second, and alter-motive natures, 
the third rank, all of which are the last of things. Por all beings derive their com- 
pletion from the above-mentioned orders. In short, the production of things may 
be shown to be continued in many ways; and if you are willing so to speak, 
analogy subsisting from on high as far as to the last of things, according to the 
well-ordered progression of all beings from (he one. 

Let, therefore, all these things be acknowledged, and let the generation of beings 
be extended as faras to nothing ; bat whether is there nothing evil in these, or shall 
we admit that there is in a certain respect, and that there is what is called depravity 
in bodies, and in souls?) For some have been led by this doubt to take away evil 
entirely 3 but others have been induced to deny a providence, im consequence of 
believing, that if providence has a subsistence, all things are “σους, Lor if, indeed, 
divinity was willing there should be evil, how can he be good? For it is the 
province of that which is essentially good to benetit every thing, Just as itis of 
that which is essentially hot, to give heat. Butit is not lawful for (he good to 
effect any thing else than what is good. And if divinity was not willing there 
should be evil, how can it have a subsistence? For something will exist contrary 
to the will of the father of all things. Such therefore is the doubt. 

We must say, however, conformably to the doctrine of Plato, according to our 
preceptor, that the habitude of divinity with respeet to things subsists ina different 
manner from that of ours. And again that the habitude of things with reference to 
deity is different from their habitude with reference to us. Por wholes have a 
relation to parts different from that of parts to cach other. To divinity therefore 
nothing is evil, not even of the things which are called evil. Por he uses these 
also toa good purpose. But again, to partial natures there is a certain evil, these 
being naturally adapted to suffer by it. And the same thing is to a part indeed 
evil, but to the universe and to wholes is not evil but good. Forso far as itis a 
being, and so far as it participates of a certain order, itis good. Por this thing 
which is said to be evil, if you apprehend it to be destitute ofall good, you will 


"viz. The one, and matter. 


~My 1» wanting iw the original, 


HOOK I] TIM.-EUS OF PLATO. 315 


make it to be beyond even that which in no respect whatever is. For as the 
good itself is prior to being, so evil itself is posterior to the nothingness of non- 
entity. Por that which is most distant from the good 15. evil, and not that which 
has no kind of subsistence.' If, therefore, that which in’ no respect whatever is, 
has more of subsistence than evil itself, but this is impossible, it is much more 
impossible that there should be such a thing as evil itself. 

If, however, that which is entirely evil has no subsistence, but evil is complicated 
with good, you give ita place among beings, and you make it good to other 
things, And, indeed, how is it possible it should not, if it ranks among beings ? 
For that which participates of being, participates also of unity, and that which 
participates of unity, participates likewise of good. Hence evil, if it is, partici- 
pates of good ; because evil has not an unmingled subsistence, and is not entirely 
deprived of order, and indetinite. Who therefore made it to be such? Who 
imparted to it measure, and order, and bound? It is evident that it is the Demiur- 
gus who rendered all things similar to himself. For he filled both wholes and 
parts with good. But if he benefits all things, and colours evil itself with good, 
there is nothing evil according to the power of divinity and of recipients. For 
power is twofold, one being that of divinity which benefits the depravity that is 
so abundantly seen ;* but the other being that of recipients, which participate of 
the goodness of the Demiurgus according to the measure of their order [in the 
scale of beings}. In consequence therefore of the Demiurgus being willing that 
there should be nothing evil, nothing is evil. But if certain persons accuse him as 
the cause of evil, because he gave subsistence to partial natures, they take away 
the fabrication of the worid, subvert the prolific power of wholes, and confound 
the nature of things first and last, 

‘That we assert these things, however, conformably to the opinion of Plato, may 
be easily seen from his writings. For in the Politicus, he clearly says, “ that the 
world obtained from? its maker all beautiful things, but from its former habit, all 
such injustice, and evil, as are produced within the heavens.” For because there 
is generation, and also corruption, that which is preternatural has a subsistence. 


" The good itself is prior to being. Nothing or non-being is not that which is most distant from 
the good; for it is that in which the procession of being ends, but that which is most distant from thr 
good is evil itself. Hence eril itself is posterior to nonentity. 


τ * For wodvaparoy, it is necessary to read πολυόρατον, 


? For rept here, it is requisite to read παρα, 


316 PROCLUS ON THE (Book 11. 


And because the deformity of matter fills partial souls with inelegance, through 
an association with it, on this account that which is not conformable to reason 
is allotted a certain resemblance of subsistence. Atthe same time, however, all 
these particulars become beautiful through the goodness of the maker of the 
universe. But inthe Republic, Plato assigns no other cause of good than God, 
and says that certain other causes of evils are to be investigated 5 through which 
he manifests that evils do not derive their subsistence from divinity, For it is 
not, says he, the province of fire to refrigerate, nor of snow to heat, nor of that 
which is all-good to produce evil, And he asserts that certain partial causes of 
these are to be admitted, and such as are indefinite, For itis not in evils as im 
things that are wood, viz. that the one and what is primarily good, precede multl- 
tude; and this on account of the indefinite diffusion of evil The words others, 
therefore, and certain, evince that the Causes of evil are partial and indefinite. But 
in the Thewtetus he says,  thatit is neither possible for evils to be abolished, nor 
for them to be in the Gods, but that they revolve from necessity about the mortal 
nature, and this place of our abode.” If, therefore, evil revolyes necessarily in 
the mortal place, it will not be according to Plato, that which in no respect 
whatever has a subsistence, and which is exempt from all beings. So that 
according to him evil exists, is from partial causes, and is benefited through the 
boniform providence of the Demiurgus, because there Is nothing which is entirely 
evil, but every thing is in a certain: respect: accomplished contormably to justice 
and divinity. 

For we may make the following division; OF all that the world contains, some 
things are wholes, but others parts. And of parts, some eternally preserve their 
own good, such as a partial intellect, and partial dwmons, but others are not 
always able to preserve their proper good. And of these, some are alter-notive, 
but others selfmotive. And. of selfmetive natures, some have evil established 
in their choice; but in others, it terminates in actions. With respect to wholes, 
therefore, they are perfectly good, supplying not only themselves, but also parts 
with good. Such things, however, as are parts, and yet preserve their own good, 
possess good secondarily and partially. But such as are parts, and alter-motive, 
deriving their subsistence from other things, are suspended from the providence 
ofthem, and are transmuted in ἃ becoming manner, as is the case with such 
bodies as are generated and corrupted, For if it is necessary that there should 
he generation, itis also necessary that there should be corruption, — For genera- 


ton subsists according to mutation, and is a certain mutation, But if there is 


βοοκ 11. TIM.EUS OF PLATO. 317 


corruption, itis necessary that the preternatural should be secretly introduced, 
Ags, therefore, that which is corrupted, is indeed corrupted with reference to itself, 
but is not destroyed with reference to the universe; for it is either air or water, 
or something else into which it is changed; thus also that which is preter- 
natural, is indeed with respect to itself disordered, but with respect to the 
universe has an orderly arrangement. For if though it should be destroyed 
and entirely deprived of order, it would not dissolve the order of the universe, 
how is it possible that when having a preternatural subsistence which is of 
itself nothing when deprived of all order, it can destroy the whole arrange- 
ment of things? But again, partial natures which are self-motive indeed, 
and whose energy is directed to externals, cause that which is effected by 
their energy to be evil to themselves, yet in a certain respect this also is 
good, and conformable to divinity. Vor since impulses and actions are 
from choice, actions follow elections, according to justice, when he who 
chooses not only deserves the retribution consequent to his choice, but that 
also which follows from his conduct. And simply, indeed, the action is not good, 
but to him who chooses a certain thing, and is impelled in a certain way, it is 
introduced according to justice; and is good to this individual and this particular 
life. For of goods, some are good to all things, others to such as differ accord- 
ing to species, and others to individuals, so far as they are individuals. For 
hellebore is not good to all men, nor to all bodies, nor yet to all diseased bodies, 
but it is good to one who isdiseased in a particular manner, and is salutary from 
acertain principle. Whether, therefore, the action is intemperate or unjust, to 
those who perform it indeed it is good, so far as it is conformable to justice, but 
simply it is not good, nor to those by whom it ts done, but is to them the greatest 
evil. And so far as it proceeds from them and is directed to them, it is evil; but 
so far as it proceeds from the universe to them, itis not evil. And so far as their 
energy is directed to themselves, they destroy their life, becoming actually de- 
praved ; but so far as they suffer from the universe, they undergo the punishment 
of their choice (just as it is said, that those who deliberate about betraying a 
suppliant, subvert divinity); or they suffer the punishment of their will. 

Let us, however, direct our attention to what remains, viz. to such partial na- 
tures as energize self-motively, and who stop their depravity as far as to their 
choice. For they suffer the punishment of their cogitation alone. For, as it is 
said, there is a certain punishment of mere imagination, impulse and will; since 
the Gods govern us inwardly, and as they reward beneficent choice, so likewise 


418 PROCLUS ON THE [soox 11. 


they punish the contrary. But it may be said, how can choice itself have that 
which is conformable to justice and divinity? May we not reply, because it is 
necessary there should be an essence of this kind and a power of an ambiguous 
nature, and which verges to different lives? If therefore that which has dominion 
over Choice is from divinity, choice also is from divinity, and if this be the case, 
it is good. Por the cleeting soul alone is) transferred to another and another 
order. For all choice either elevates the soul, or draws it downward (to an 
inferior condition of being}. And if indeed the choice is froma depraved * soul, 
itisevils but ifit transfers that which chooses to its proper order, itis according 
to justice and good. For the choice itself introduces punishment to the electing 
soul. Or rather, the choice becomes punishment in him who chooses, causing the 
soul tu apostatize from good. For as a beneticent choice becomes truly the re- 
ward of itself, so a depraved choice becomes its own punishment. For this is the 
peculiarity of selfmotive powers. Hence there is no evil, which is not also ina 
certain respect good ; but all things participate of providence. 

If, however, certain persons should ask on what account an evil-producing 
cause had at first a subsistence, though it should not rank among wholes, but is of 
a partial nature, to these itmust be said, thatthe progression of beings is continued, 
and that no vacuum is left among them. Whether, therefore, Is itnecessary that 
there should not be every self-motive hfe? But we shall thus take away many 
natures that are divine. Or shall we say it: is necessary there should be wholes 
that are self-motive, but there is no necessity there should) be selfmotive parts? 
But how is it possible they should be wholes, if deprived of their proper parts Ἦ 
And how will the continuity of beings be preserved, if wholes ond selfmotive 
natures have a prior existence, and also partial and alter-motive natures, but we 
entirely destroy the intermediate natures, viz. such as are selfmotive indeed, but 
at the same time partial? And which through the partial form become connected 
with habitude, but through the selfmotive power, are ata certain time liberated 
fron habitude, [tis necessary therefore, that there should be this life also, which is 
a medium in beings, and the bond of things which have as it were an arrangement 
contrary? to each other. Evil, however, is noton this account natural to the soul ; 
since she is essentially the mistress of her choice. For the animated body has an 


essential tendency to disease ; for it is essentially corruptible ; and yet disease 


* MoyAnpas is omitted in the original, 
* For the proper parts of d self-motive whole, are also self-motive, 


> For aw’ αἰτίαν here, itis necessary to read amerarriws, 


WOOK 11.} ΤΙΝ OF PLATO. 419 


is not according to nature. Hence, disease is indeed evil to the partial nature 
which is allotted to connect this particular body, but is ood to. the wholeness 
of bodies, Por it is necessary that what is generated from other things, should 
be changed into another thing. As, therefore, to. the nature which isin us, it is 
good for the nutriment to be changed, in order to the preservation of the animal; 
thus alse to every nature it is good for a part to be corrupted, in order that the 
wholes may be preserved, which are always prior to parts. For if parts were 
generated irom wholes, and the things generated should remain, all things would 
be rapidly consumed, in consequence of wholes becoming partial natures. For 
acontinued ablation taking place from things of a finite nature, the whole must 
necessarily fail, But wholes not existing, either generation will be stopped, or 
Mutation to partial natures will be derived from other things. Tlence that which 
is evil to a partial nature is good to the whole life of the world. 

Farther still, therefore, resuming the inquiry after another manner frém the 
beginning, if we are asked whether divinity was willing there should be evil, or 
was not willing, we reply that he was both. For he was willing, indeed, consi- 
dered as imparting being to all things. Forevery thing in the universe which 
has any kind of being proceeds from the demiurgic cause, But he was not 
"willing, considered as producing all things good. For he concealed evil in the 
use of good, And if you are willing to argue physically, evil is produced cssenti- 
ally indeed (roma partial soul, but accidentally from divinity, so far as it is evil, 
ifit is admitted that divinity gave subsistence to the soul. Evil also, so far as it 
is essentially good, originates from a divine cause, but accidentally from the soul. 
Por so far as it subsists according to justice, it possesses good. Again, Plato in 
the Laws defines what punishment is, viz. that it appears to consume him 
Who sullers it, and rescmbles the opening of ulcers. And he who is incapable Ὁ 
of being healed without a certain action, is incited to the performance of it, in 
order that the soul being liberated from her parturiency and stupid astonishment 
about that which is base, and repenting of her own evils, may begin to be puri- 
fied. Por base and unjust actions, when they are the objects of hope, are lovely 
to those that vehemently admire them, but when accomplished, till those that 
perform them with repentance. And when, indecd, they are the subjects of medi- 
tation, they cause the soul to be latently diseased ; but when they have proceeded 
into energy, they demonstrate their own imbecility, but liberate the soul from the 


* For ro μεν vrapevow in this place, itis uecersary to read, ro μὴ Suvapevor. 


410 “PROCLUS ON UTIL [wooK 11. 


most disgraceful parturition, And some, indeed, exlubit this punisliment accord. 
ing to the whole of their life; but others according to purtial energies, For he 
who does any thing irrational, does it from choice, is impelled to that which is 
the object of his choice, and leads into energy that which pre-existed in his 
imagination, 

In short, evil is neither in intellectual natures ; for the whole intellectual genus 
is free from all evil; nor in whole souls, or whole bodies; for all wholes are 
exempt from evil, as being perpetual, and always subsisting according to nature, 
It remains, therefore, that it must be in partial souls, or in partial bodies. But 
neither js it in the essences of these; for all their essences are derived from divi- 
nity ; nor in their powers ; for these subsist according to nature. Hence it re- 
mains, thatit must be in their energies. But with respect to souls, itis neither 
in such as are rational; for all these aspire after good ; nor in such as are irra- 
tional; for these energize according to nature. But it subsists in the privation 
of symmetry ' of these with reference to each other. And in bodies, it is neither 
in forin; for it wishes to rule over matter; norin matter, for it aspires after the 
supervening ornaments of form. Butit consists in the privation of symmetry 
between form and matter. From which also it is evident, that every thing evil 
exists according to a parypostasis, or resemblance of subsistence, and that at the 
same time it is coloured by good ; so that all things are good through the will 
of divinity, and as much as possible nothing is destitute of good. For it was not 
possible, that generation existing, evil also should not have a shadowy subsis- 
tence, since It is necessary to the perfection of the whole of things. And from 
what has been said, itis evident, that the will of divinity is not vain. For all 
things are good with reference to him, and there is not any being which ts not 
vanquished by a portion of good. Nor are the words, “ as much as possible, 
written superfluously. For they do not signify an imperfect power, but that 
power which rules over all things, and benefits all things through an abundance 
of good. 


“Thus receiving every thing that was visible, and which was not in a 
state of rest, but moved ina confused and disorderly manner, be led it 
from disorder into order, conceiving that the latter was in every respect 
better than the former.” 


‘ For ovpperpig here, it is uccessary to read, ασυμμετρίῳ. 
μμετριᾳ 7 ? 


———- -—-— 


BOOK 11.] TIMAUS OF PLATO, 321 


Plutarch of Cherona and his followers, and also Atticus, understand what is 


here said literally, as testifying for them the generation of the world froma certain 
time. They also say that unadorned matter existed prior to the generation of the 
universe, and likewise a malevolent soul, which moved this matter. For, [they 
add,] whence was the motion except from soul; and if the motion was disorderly 
it was froma disorderly soul? It is said therefore, in the Laws, that a benefi- 
cent soul instructs in an upright and prudent manner, but that a malevolent soul 
is moved disorderly, and that what is governed by it is conducted confusedly 
and inelegantly. They farther add, that when the fabrication of the world by 
the Demiurgus commenced, matter was brought into a state adapted to the com- 
position of the world, and that the malevolent soul participating of intellect, was 
rendered prudent, and produced an orderly motion. For the participation of 
form, and the presence of intellect, brought it into order. Porphyry however, 
and Tamblichus, and their followers, reprobate this opinion, as admitting in 
wholes, that which is without, prior to that which has arrangement, the imperfect 
prior to the perfect, and that which is without intelligence, prior to that which is 
intellectual. And [they add], that Plutarch and Atticus are not only guilty of > 
impiety towards the Demiurgus, but likewise, either entirely subvert his benefi- 
cent will, or his prolific power. For both these concurring, it is also necessary 
that the world should be perpetually fabricated by him. They likewise say, that 
Plato wishing to indicate the providence proceeding from the Demiurgus into the 
universe, and also the supply of intellect, and the presence of soul, and the nume- 
rous and mighty goods of which they are the causes to the world, previously sur- 
veys how the whole corporeal-formed composition is when considered itself by 
itself, disorderly and confused. And that he does this, in order that by perceiving 
by itself the arrangement derived from soul, and the demiurgic orderly distribu- 
tion of things, we may be able to determine what the nature is of the corporeal- 
formed essence by itself, and what order it is allotted from fabrication ; the world 
indeed, always existing, but language dividing that which is generated from its 
maker, and producing according to time things which are con-subsistent at once, 
because every thing which is generated is a composite. 

We may also observe, in addition to what is here rightly asserted, that since the 
demiurgic production is twofold, the one being corporeal,’ but the other decora- 


Ϊ 
} 
Ϊ 


tive, Plato beginning from the latter, supposes with the greatest propriety, that // 


* For Lwxparcns here, it is necessary to read cwparins. 


Tim. Plat. Vou. I. 2s 


ὙΠ τ ὐπαντανα.. ἢ 


322 PROCLUS ON THE [BooK It. 


every thing corporeal is moved in a way perfectly confused and disorderly. For its 
motion is such, so far as pertains to itself, when it is surveyed as not yet partici- 
pating of intellect, and animated by an intellectual soul. For when the universe 
becomes a thing of this kind, then it participates of supernatural powers. But 
if itis moved, as he says, neither by intellect, nor by a prudent soul, from which 
order is derived, its motion will be disorderly. A little after this however, Plato 
delivers to us the demiurgic providence about the fabrication of bodies. For then 
the Demiurgus is represented as fashioning the whule of a corporeal nature, which 
Plato now says he assumed 5 the Demiurgus being the maker, the adorner, the 
artist, and the manual artificer. If therefore, he produces the first bodies, it is 
evident that the generation of body is a part of his fabrication, the visible nature 
receiving certain vestiges of forms, which are the forerunners of their distinct sub- 
sistence ; each thing when this distinction takes place, being perfectly adorned, 
and obtaining an appropriate position and order in the universe, And there is no 
occasion indeed, to say much about that which is moved in a confused and = dis- 
orderly manner. For Plato clearly says, that the Demiurgus fashioned the whole 
of the corporeal nature within soul. With respect to soul however, itis evident 
that one thing pertaining to it was not a subject funproduced by the Demiurgus), 
and that he alone produced its orderly distribution, For he first: constitutes its 
essence, and the same and the different; of which as elements it consists. Hence, 
if he produced the elements of soul, and the mixture of these, he produced the 
whole of it. So that he did not assume one part of it as already existing, and add 
another. And of soul indeed, which is incorporeal, this is trae. But with re- 
spect to body, we have shown how divinity is the cause of the first forms. 
Concerning matter itself, however, some one may enquire whether it is unbe- 
gotten, not being generated by a cause, as Plutarch and Atticus say, or whether 
it was generated, and if so from what cause. Vor Aristotle indeed, in another 
way demonstrates that it ts unbegotten, as not being a composite, nor consisting 
of another matter, nor again, being analyzed into another. The present discussion 
however, says that it is perpetual, but investigates whether itis unbegotten and 
not generated by a cause, and whether according to Plato, two principles of 
wholes are to be admitted, matter and God, neither God producing matter, nor 
matter God ; in order that the one may be entirely perpetual, and without God, 
but the other entirely immaterial and simple. This thing therefore, is among 
the number of those which are very much investigated, and has been considered 
by us elsewhere. Now, however, it is requisite to exhibit to these men, what the 


-- ---- 


BOOK 11.} TIMAMUS OF PLATO. 323 


conception of Plato is on this subject. For that the Demiurgus is mot the first’ 


who gave subsistence to matter, is evident from what Plato says further on, viz. that 
these three things preceded the generation of the world, being, place, and genera- 
tion; and that eeneration is an ofispring, but place a mother. He appears there- 


\ 
Ὶ 
| 
| 


fore through these things to divide matter oppositely as it were to the Demiurgus, ἡ 


according to the maternal and paternal peculiarity, but to produce generation 
from the Demiurgus and matter. Does he not therefore give subsistence to mat- 
ter from another order, which has an arrangement prior to the Demiurgus? Iu 
the Philebus therefore, he clearly writes, “11 say that God" exhibited the bound, 
and also the infinity of beings, from which bodies andall beings derive their composition.” 
Hence, if bodies are from bound and infinity, what is the bound in them, and 
what the infinity? It is evident indeed, that we Say matter is infinity, but form 


bound. If therefore, as we have said, God gives subsistence to all infinity, he \\ 
likewise gives subsistence to matter, which is the last infinity. And this indeed, /) 


is the first and ineffable cause of matter. But since every where sensibles are ana- 
logous to intelligible causes, and Plato constitutes the former from the latter ; as 
for instance, the equal which is here, from the equal itself, the similar, from simi- 
litude itself, and after the same manner all sublunary animals and plants,—it is 
evident, that he hkewise produces the infinity which is here, from the first infinity, 
Just as he produces the bound which is here from the bound which is there. It has 
however, been demonstrated by us elsewhere, that he establishes the first infinity 
which is prior to things that are mingled in thesummitof intelligibles, and from thence 


extends its illumination as far as tothe last of things ; so that according to him, mat- \ 
ter proceeds from the one and being, or if you are willing, from the one being also, [or ) | 
being characterized by theone|so far as it is being in power. Hence likewise, it is in 1} 


a certain respect good and infinite, and the most obscure and formless being. On / 
this account also these are prior to forms, and the evolution of them into light. 
Orpheus likewise delivers the very same things. For as Plato produces two- 
fold causes from the one, viz. bound and infinity, thus too the theologist gives 
subsistence to ether and chaos from time ; ether being the cause of bound every 
where, but chaos of infinity. And from these two principles he generates both 
the divine and the visible orders of things; from the more excellent principle 
indeed, producing every thing stable, effective of sameness, and the source of 
measure and connexion ; but from the less excellent, every thing motive, effective 


‘viz. The highest God, or the one. 


/ 


324 PROCLUS ON THE [BooK 11. 


of difference, never failing progression, the nature which is defined, and connected 
by other things, and the last infinity by which matter also is comprehended. 
Hence also matter is dissimilarly assimilated to the firstinfinity.’ And it is indeed 
a separation (ywpiopa), as being the receptacle (ywza) and place of forms ; but there is 
neither bound, nor a bottom, nor a seat about it, as being infinite, unstable, and inde- 
finite. But again, the last infinity may be denominated a perpetual darkness, as being 
cllotted a formless nature. ence conformably to this assertion, Orpheus produces 
matter from the first hypostasis of intelligibles, Jur there perpetual darkness* and 
the infinite subsist. And these indeed, subsist there in a way more excellent than 
the successive orders of being. In matter however, the umluminated, and the infi- 
nite are inherent, through indigence, and not according to a transcendency, but a 
deficiency of power. Moreover, the tradition of the Egyptians asserts the same 
things concerning it. For the divine Tamblichus relates that according to Hermes 
materiality (υλοότη τα) is produced from essentiality? (ex τὴς οὐσιοτητος). It is pro- 
hable therefore, that Plato derived from Hermes an opinion of this kind concerning 
matter. And matter indeed primarily subsists from these principles [bound and 
infinity]. But Plato also produces it according to second and third principles, 
viz. intelligible and intellectual, super-celestial and mundane causes. And why 
do 1 say this of the Gods themselves? For the nature of the universe likewise, 
produces matter so far as she is [ἃ Goddess]* and according to the hyparxis of 
herself. For according to this she participates of the first cause. The Demiurgus 
therefore, according to the unity which he contains, according to which likewise 
~ he is a God, is’ also the cause of the last matter; but according to his demi- 
urgic being, he is not the cause of matter, but of bodies so far as they are bodies, 


* For xpos eavrny here, it is necessary to read pos avrny, [1, €. πρὸς avrny απειριαν.} 

* The first hypostasis of intelligibles is being itself, which is mingled from bound and infinity. Per 
petual darkness therefore, may be said to reside here, because this hypostasis through proximity to the 
ineffable cause of all becomes Carkened. “ον being very pear, as Damarcius admirably observes, to 
the immense principle, if it be lawful so to speak, it ἀν εν as it were in the adytum of that truly mystic 
silence.” This darkness, however, is not any deficiency, but a transcendency of all that is luminous. 
Yor as there is one kind of ignorance which is below knowledge as being the defect of it, and another 
which is above knowledge, being that in which our ascent to the ineffable terminates ; thus also, there are 
two kinds of darkness, the one being below, and the other above light. 

3 See lamblic. De Mysterns, p. 159. 

* The word θέον is omitted in the original, but ought evidently to be inserted, because Proclus in the 
Introduction to this work observes that Nature is a Goddess through being deified. 

" For crc bere, it is requisite to read ἐστι, 


BOOK 11.} TIM.ZUS OF PLATO. 225 


and of corporeal qualities.  Lfence generation is the offspring of being. According 
to the life which he contains, he is the cause of the animation which pervades 
through all things; but according to his intellect, he is the cause of the intellectual 
supply imparted to the universe. And all such things indeed, as he produces 
according to his secondary powers, he produces in conjunction with those that 
are primary. For every thing which participates of intellect, participates also of 
life, of being, and of union, That also which lives is, and is one; and being is 
connected through its own proper unity. The converse, however, is not. true. 
For such things as he produces according to the one,’ so many he does not produce 
according to being. Nor does he give subsistence to as many things according to 
the fountain of life, as he does according tobeing. Noras many things according 
to a royal intellect, as he does according to life; but he gives the greatest extent 
to his providence from his more elevated powers. These things, however, we 
have elsewhere more fully discussed.* 

Let us therefore return to the words of Plato, and survey the meaning of each. 
The word thus then, suspends the whole orderly distribution of things from the 
goodness of the Demiurgus, viz. from his divinity. But the words, “ every ¢hing 
that was visible,” in the first place, leave’ nothing solitary; and in the next place, 
they show that this visible nature is corporeal. For it would not be visible if it 
was incorporeal and without quality. So that they neither signify matter, nor the \ 
second subject (i. e. body void of quality]. But the visible nature is that which, τ εν Ἵ 


Oe δ, 


ton 


now participates of forms, and possesses certain vestiges, and representations, | 
being moved in a confused and disorderly manner. For the idolie and indistinct /), : 
presence of forms produces different motions in it, as Timeus says farther on. |/ , 
These, however, all the orders of Gods prior to the Demiurgus illuminate; but the 
paradigm transcendently illuminates them by his very being, and prior to fabri- 
cation. For superior energize prior to secondary causes, and the Demiurgus 
makes in conjunction with the paradigm, but the paradigm, prior to the Demi- 
urgus, and permeates to those things to which the energy of demiurgic providence 

does not extend. Iftherefore, you wish to disjoin primordial causes, and the 
things which proceed from them,* you will find that the good which is the cause of 0, 
all things, is also the cause of matter. On this account it is likewise the cause of | 


! 


er 


" Instead of cura ro ny here, it is uecessary to read cara ro εν. 

* For εξησταται here, it is necessary to read εξετασται. 

> Instead of ἀφιστησιν in this place, it is requisite to read ἀφίησιν. 
4 For ra aw avrov bere, read ra ax’ avrwy. 


“20 PROCLUS ON THE [βοοκ "1. 


its being invested with forms; for every form is a measure ; and of its participation 
of order. For order is the reason of things that are arranged, ‘Lhe paradigm, 
/however, is not the cause of matter, but ofthe production of form, and of the order 
vin forms. But the Demiurgus is the cause of order, Hence also Plato says, that 
‘the Demiurgus received matter now advancing to the participation of forms. 
— Since all causes therefore, subsist always and at once, but of their effects, some 
"proceeding as far as to things that are last [1. e. to bodies], but others as far as to 
things which are beyond both, through the extension of superior causes ;—this 
being the case, the paradigm indeed, receives matter from ¢he good, and invests 
it with form; for forms, so far as they are forms, are the progeny of the paradigm ; 
but the Demiurgus receiving forms from the paradigm adorns them with numbers, 
and inserts in themorder. After this manner therefore, you must conceive, if you 
disjoincauses. Ifalso you say, that the Demiurgus 15 the one cause of all things, 
[ he produces indeed in one way according to his goodness [or the good which he 
| derives from the ineffable], but in another way according to his own paradigmatic, 
“andas we may say, artificial peculiarity. Ashe produces likewise collectively, atonce, 
and eternally,diflerent things proceed from a different peculiarity contained in him, 
| For according to the good, he produces matter, form and order; but according to the 
‘paradigm in him, form; and according to his artificial peculiarity, order. Hence this 
thing which is invested with form prior to order, has these representations of forms 
from the paradigm which is in its own nature intelligible | From this order hke- 
wise, the Oracles produce abundantly-various matter. For they say, “ From thence 
entirely leaps forth the generation of abundantly-various matter.” For the first 
matter does not possess a great variety ; nor ts there a generation of this, but of that 
matter which has vestiges the forerunners of forms ; from which it is evident that the 
paradigm and the Demiurgus differ from each other, since matter indeed partici- 
pates of the former prior to the fabrication of the world, when according to the 
hypothesis, the Demiurgus was absent; but it especially receives something 
from the latter when it is arranged and adorned, and then the Demiurgus is 
present with it. The word therefore recetving, may be said to indicate the para- 
digmatic cause which is exempt from the demiurgic providence, from which the 
Demiurgus receives the subject of things, now variegated with certain vestiges of 
forms. It may also be said, that a different work participates of a diflerent power, 
) though we may survey all powers in the Demiurgus. For he will be the same 
divinity who receives and who delivers, essentializing, or adorning things by 
different powers. 


BOOK 11} TIM-EUS OF PLATO. 327 


But the words, ‘“cehich was not in a state of rest but moved,” show that the 7 
hypothesis alone imparts to the subject a nature from which motion is derived. 
For the nature of it being irrational and not governed by divinity, what kind of) 
order can it be able to preserve? This however is evident, from the Politicus,! 
where, separating the Demiurgus from the world, Plato says, that it was moved by 
a certain fate, and an essentially connascent desire. Hence supposing here in 
conjunction with fabrication, what he there supposed after it, he introduces the 
privation of order to the motion of the visible nature, this motion being produced 
without intellect. And thus much for this particular. Again, the words, “ he 
led it’ from disorder into order,” signify the participation of intellect, and an intel- 
lectual life. But the word conceiving indicates the demiurgic intelligence, which 
is analogous to his will and power. Previously assuming therefore, will in the ἡ 
expression “ being willing,” and power in the expression “ as much as possible,” in 
the third place, he adds intellectual knowledge in the term, “ conceiving.” For in 
the Laws, he characterizes divine providence by these three things, vis. by goodness, 
power, and knowledge. And goodness indeed is paternal, and pertains to the first 
natures; but power is maternal, and ranks in the second place; and intellect, 
which is gnostic, is the third. Goodness therefore is the first, but power is with 
him, viz. with the first of the triad, and intellect, which is from him, is the third. 
Again, the words, “ that was in every respect better than this,” signify that order is 
better than disorder. For it was thus said, viz. “ that he led ' it from disorder into 
order.” "The word this also has an indication of the disorder then present which 
the Demiurgus received ; buat the word that represents to us the order pre-existent 
in the Demiurgus, according to which also he is about to arrange disorderly 
natures. Aristotle therefore, did not know the order which is in the Demiurgus, 
but that which is in effects. Tle places however, the excellent in both; in order 
that according to him, intellect may abide in itself, but may in no respect be 
effective of secondary natures. But Plato following Orpheus, says, that order 
is firstin the Demiurgus, and the whole prior to parts. For the Demiurgus being 
ali things intellectually, made all things to exist sensibly. For if he produces by 
his very being or existence; and it is necessary that he should, in order that we 
may not ascribe to him deliberate choice, which is an ambiguous tendency ; he 
either produces by a separation of parts from himself, and by a diminution of his 
own powers, in the same manner as fire, or abiding such as he is [without any 


" For nxev here, itis requisite to read ηγεν. 


328 PROCLUS ON THE [poox 11, 


alteration], he produces successive natures by his very being. It is however, 
alwurd to say, that he produces by a separation of parts from himself: for neither 
js nature diminished in producing the hair or teeth, or any other of the parts of 
the body. Much more therefore, is it fit to preserve an exempt essence, and 
which gives subsistence to itself, undiminished. But if remaining that which he 
is, he produces by his very being, through this indeed, he produces that which is 
similar to himself; but through a separation of parts, he does not ' make that 
which he produces wholly similar to himself. For that which is diminished, does 
not make according to the whole of itself. All things therefore, subsist in him 
primanly. But external natures are the images of his allness, (ravroryros) and 
order exists in one way in effects, and in another in paradigms. Tor the former 
is complicated with disorderly natures, but the latter is order itself, subsisting in, 
and being of itself; that it may be able to arrange things disorderly, and may be 
exempt from them, and prescrye its Own essence in undefiled purity. And thus 
much concerning the meaning of the words. 

It deserves however not to be omitted, that Plato here imitates the theologists, 
in supposing the existence of a confused and disorderly nature prior to. the 
fabrication of the world. For as they introduce the wars and seditions of the 
Titans against the Olympian Gods. So likewise Plato presupposes these two 
things, the unadorned and that which is effective of ornament, that the former 
of these may be adorned, and participate of order, They however speak theologi- 
cally. For they arrange in opposition to the Olympian Gods, the patrons of 
bodies. But Plato philosophically transfers order from the Gods to the subjects 
of their government. 

In the next place, therefore, let us concisely narrate the sacred conceptions 
which the philosopher Porphyry here delivers. In the first place, then, he opposes 
Atticus and his followers, who admit that there are many principles, conjoining 
to each other the Demiurgus and ideas. These also say, that matter is moved by 
an unbegotten, but irrational and malevolent: soul, and is borne along in a con- 
fused and disorderly manner. That according to time likewise, matter exists 
prior to that which is sensible, irrationality to reason, and disorder to order, 
‘Let there however be, as they say, matter and God, both being without genera- 


tion from acause. Hence, the unbegotten is common to them. At the same 
time, they differ from each other. They differ therefore, by something eise, and 


not by the unbegotten. Hence, that by which they differ from each other, will 


| * Instead of καθολον here, it is necessary to read ov καθ᾽ ολον. 
{ wt ervgeut 2 


a AWA A, 


͵ - 


t } ! 
" vberwnct 


BOOK 11. TIMAUS OF PLATO. 329 


not be unbegotten. It will therefore be generated. It is impossible, however, 
that things without generation, should differ by the generated. In the next place, 
what is the cause to them of their difference, and which makes the one to be pre- 
servative, but the other corruptive? For it is absurd to say, that it is the unbe- 
gotten; (for either every thing unbegotten is preservative, or every thing 
unbegotten is corruptive;) if the unbegotten nature of God makes God to be 
preservative, or the unbegotten nature of matter makes matter to be corruptive. 
But ifsomething else is the cause of their difference, whether is that something else 
unbegotten or generated? For if it is generated, it is absurd that it snould be the 
cause of things unbegotten; or if unbegotten,' that it should be the cause of 
unbegotten natures. So that again, we must investigate something else prior to 
these, as the cause of their difference, and the ascent will be ad infinitum. For if 
there will be no cause of difference to things that differ, so as to render the one 
preservative, but the other corruptive, the casual will have dominion over the 
principles ; for cause being subverted, the concurrence of such-like principles will 
be irrational, and without a cause. : 

Farther still, it is absurd to make evil eternal, in the same manner as the good. 
Por that which is without God, is not similarly honorable with that which is 
divine; nor is it equally unbegotten, nor, in short, is it to be contrarily divided. 
Vor why is the one more suflicient to itself, or more immutable, or indestructible, 
than the other, if each of them is from eternity, and neither is in want of the other? 
Again, if one of them is adapted to be adorned, but the other to adorn, whence 
is their aptitude derived? For it is necessary there should be something which 
connects both, and makes them commensurate to each other. For these princi- 
ples being divulsed from, and subsisting contrary to.each other, cannot render 
themselves adapted to coalition. Unless they say, that this also arises from 
chance. Nor in thus speaking do they attend to the Athenian guest, who says, 
that this is the fountain of stupid opinion, to assert that the irrational is prior to 
reason, and that chance has dominion prior to intellectual art. Nor to Socrates 
in the Republic, who says, that it is not proper to remain in multitude, but to 
recur from the many to their common monads. . Farther still, it is necessary to 
characterize the highest principle not by this alone, that it has not another 
principle ; for this does not yet demonstrate its dignity * [but that it is the prin- 

! It is necessary here to supply ἀγένητον των; and therefore instead of reading, as in the original, 
aire αγενητων ὑντων, We Must read, cire ayernroy των ayeyntwY OVTwY. 


* For αταξιαν here, it is necessary to read αξιαν. 


Tim. Plat. Voi. L ; oy 


330 ΤΠ PROCLUS ON THE [noo τι. 


ciple of all principles). But if this be the case, there will not be more [indepen- 
dent) principles than one. For if there were, God will not be the cause of all 
things, but only of certain things. But if he also rules over matter, there is one 
principle, and not many principles. Farther still, if the existence of principle 
consists in this, that it is the principle of certain things, and that it adorns that 
which is disorderly, it will be simultaneous with the things that proceed from it, 
and the principle will be no less subverted from things posterior to it not existing, 


} 


than things posterior tu it when the principle is subverted... But this will be the 


Α μ᾽ 
Ἵ 


+ ‘ease, since they frequently say, that the principle has its existence in fabricating. 


“If however this be true, itis not possible for the principle to exist, the world not” 

‘lexisting, | But again, asserting differently from what they did before, they say, — 
that God exists without fabricating. ‘They assert this however, not* knowing 

‘that true powers energize by their very being, and that the augmentative and nu- 

| tritive powers, by their very being, increase and nourish the body. Thus also the 
soul by its very existence animates, vivifies, and moves its instrament [the body], 
For the body does not perceive or palpitate in consequence of our pre-deliberation 5 
“but the presence of soul alone accomplishes these energies. ) Again, every thing 
which is always naturally adapted to a certain thing, essentially possesses the 
power of effecting it; but that which is changed differently at different times, Is 
adscititious, ΠΟ therefore God always fabricates, he will have a connascent 
demiurgic power ; but if he does not, lis power will be adscititious.  Hlow there- 
fore, from being imperfect, does he become perfect, and from not being artificial, 
an artificer? 

The second head therefore after this, is that which shows that Plato refers all 
things to one principle. And this is evident from the Republic, where he asserts 
that the sun is the cause of visible, but the good of intelligible natures. Again 
also, he calls the sun the offspring of the good. ‘This is hkewise evident from 
his Epistles, in which he says that all things are about the king of all, and that 
all things are for his sake. For if all things are converted to him, and subsist 
about him, he is the principle of all, and not only of certain things ; since what- 
ever you may assume will be derived from thence. “This too is manifest from the 
Philebus, in which dialogue he ciearly says, that all things are from bound and 


“ Instead of καὶ order μαλλὸν arnpnpern τῆς ἀρχὴν, ἐκ πκοδων ra per αὐτήν, ἐκ τοντων μὴ οντω), 
αναιρειται ἡ ἀρχῇ, Ll read, καὶ ονδεν μαλλον ανὴηρημενὴς τὴς ἀρχὴν, €« ποδων τα μετ᾽ αὐτὴν ἡ εκ τύντων, κ. Me 


Ὁ Οὐχ is omitted here in the original. 


ΟΟΚ it.J ΤΌΘ OF PLATO. 331 


infinity, but that of these principles themselves there is one pre-existent cause, which 
is God. Hence, there is one principle and many principles ; but these are per- 
fected by the one principle. Prom what is said also in the Philebus this is evi- 
dent, in which dialogue he confutes those who assert that beings are [alone] 
many, and likewise those who admit the principle to be being itself. For he de- 
Monstrates, that itis neither proper to begin from the multitude of beings, nor 
from the one being, but from the one itself, : 

In the third place, therefore, neither do the principles which they assume_per- 
tainany thing to Plato. For ideas are not separated from intellect, subsisting | 
by themselves apart from it; but intellect being converted to itself, sees all forms. | 
Hence the Athenian guest assimilates the energy of intellect to the circulation of 
an accurately-fashioned sphere. But they introduce ideas as things ineflicacious, 
resembling in themsclves forms impressed in wax, and situated external to intel- 
lect. Nor is the Demiurgus the first God. For the first God is: superior to’ 
every intellectual essence. Nor does ἃ. certain irrational soul move that— 
which is borne along in a confused and disorderly manner. Mor every | 
soul is the offspring of the Gods. Nor, in short, did the universe, from being | 
without order, become arranged. For if God was willing to bring 41} things | 
into order, how was he willing?) Was he always willing, or ata certain time? For 
if he was willing αἵ acertain time, this was either from himself, or from matter. 
Bat if from himself, an absurdity follows. For he is always good. Every 
thing good, however, which always exists, is always effective.’ And if this arose 
from the resistance of matter, how came it to be now adorned ? Because, say they, 
it became adapted to receive the demiurgie productive power, For God observed 
this, viz. the aptitude of tt. Tt is necessary therefore, that it should have been 
brought into order, not being itself disorderly. For af it had) been disorderly, it 
would not have been adapted ; since the disorderly motion of it is  inaptitude. 
IIence matter is not the cause of the privation of order and ornament. Moreover, 
neither is the will of God the cause of this. For he is always good, and therefore 
the world is always adorned; and the Demiurgus always arranges the contused/ 
and disorderly nature. On what account, therefore, did Plato hypothetically in- 
troduce this privation of order? It was that we might survey how the generation 
of bodies is one thing, and the order of them when generated, another; bodies 
indeed existing, but being moved in a disorderly manner. For they are inca- 


‘ Instead of ro δε ayaboy war, act ov ποιητικον,, it scems necessary to read ro δε ἀγαθὸν παν ae ον, 
ace ποιητικοῦ. 


332 . PROCLUS ON 'THTE {[woox ir 
pable of arranging themselves. Hence Plato, wishing to indicate the order which 
accedes to bodies from something different from themselves, shows that disorder is con- 
subsistent with their motions, without a divine cause. Aristotle, however, blames him 
who asserts that disorder is assumed prior to order, merely according to hypothe- 


sis, and says that those things will not follow for which the hypotheses are 
assumed, as is the case in geometry. For the hypotheses of geometry are of 


_themselves able to effect geometrical conclusions. To this we reply, that itis 


not said after this manner according to hypothesis, that the unadorned ought to 
be admitted prior to the adorned, but that Plato saw that which 1s formless prior 


- τὸ forms, though it is never separate from them, Thus too, that which is invested 


with form, though yet without distinction, is assumed prior to order, though it 
never was prior to it, but is consubsistent with order, 

The fourth head, in addition to those that have been already considered, is 
that in which Plato demonstrates the mode of fabrication ; a divine intellect εἰς 
fecting this by its very being, which he infers through many arguments. For 
artists are in Want of instruments to their energy, because they have not dominion 
over every kind of matter, But this is evident from the instruments which they 
use, in order to. render matter pliant, boring, or polishing, or elaborating 
it with a wheel; all which operations do nut insert form, but take away 
the inaptitude of the recipient of form. Zhe reason itself however, or form, 
becomes present with the subject from artinstantancously, all the vapediments being 
removed. Wence if there was no impediment, form would immediately accede 
to matter, and would not in short be in want of any instruments. Morcover, 
the phantasy produces many passions about the body by its very energy alone. 
For a man blushes through the imagination of what is base, and becomes red ; 
and through the conception of something dreadful is terrified, and his body is 
rendered pale. And these, indeed, are the passions about the body. But the cause 
of these isa phantasm, which does not employ impulsions and mechanical contr- 
vances, but energizes by being present alone. Farther still, theologists axsert that 
there are certain powers superior to us, who employ efficacious imaginations, and 
which by their very existence are effective of what they wish to accomplish, and 
who are also able to produce illuminations, and to exhibit certain divine forms by 
their motions, to such ag are able to behold the visions which they externally pre- 
sent to the view. If therefore human arts, the imaginations of partial souls, and 
the energies of diemons, effect things of this kind, why is it wonderful that the 
Demiurgus, by the intellectual intuition of the universe, should give subsistence to 
the sensible nature; generating, indeed, that which is material immaterially, that 


BOOK 11. ΤΙΝΒΟΒ OF PLATO. 333 


which is tangible, without contact ; and extending impartibly that which possesses 
interval? And, indeed, it ought not to be considered as an admirable circum. 
stance, if something which is incorporeal, and without interval, is the fabricator 
of this universe. For human seed produces man, who is so much larger than the 
seed, and in each part of it contains all the diflerences of the solids; as for 
instance of the bones, those that are compact, and those that are hollow; of the 
soft parts, such as the lungs and the liver; of the dry parts, such as the nails 
and the hair; of themoist parts, such as the blood and phlegm; of the adipous 
parts, as the marrow and fat; of the bitter parts, as the bile; of the parts with. 
out quality, as the saliva; of the thick-set parts, as the nerves; and of the ex- 
panded parts, as the membranes. For all these, the substances of similar parts, 
and those that in a certain respect are composed of them, derive their subsistence 
from a small bulk; or rather from that which is without bulk. For reasons [or 
productive powers} generate these, and they are every where void of bulk. For 
whatever part you may take of the seed, you will find in it all things. Much 
more, therefore, is the demiurgic reason able to produce all things, being not at 
all in want of matter to their existence. But the fabricator of all things is eter- 
nally established in himself, and abiding in himself produces the universe. 


* But it neither was, nor is lawful, for that which is best, to effect 
any thing else than that which is most beautiful.” 


Themis’ is very properly assumed in the beginning of the fabrication of the 
universe. For she is the cause of the demiurgic sacred laws, and from her the 
order of the universe is indissolubly connected. Hence also she remains a virgin 
prior to the progression of the Demiurgus, according to the Oracles of Night. 
But she produces, in conjunction with Jupiter, the triad of the Seasons, to whom 


Olympus and great Heav'n are giv’n in charge, 
And a dense cloud to open, or to close. 


She is therefore the monad of all the mundane order; on which account alsa 
Socrates in the Repablic calls her Necessity, as is demonstrated in that dialogue. 
He likewise convolves the world on her knees, she preserving the order of it 
perpetually immutable and unshaken. Conformably therefore to this divine 
cause of order, the Demiurgus also, leading that which is disordered into order, 
imparts beauty to all things, and renders the world similar .to, and connects it 


! This word which is used here by Plato, signifies both the Goddess of justice, and lawful, 


334 PROCLUS ON THE (woe τι. 


with himself. For being himself most excellent, he very properly causes the 
world to be most beautiful ; because the first and intelligible beauty itself is sus- 
pended from, and is in goodness. Hence the world likewise, being most beauti- 
ful, is suspended from the Demiurgus, who is the best [of fabricative causes]. 
And because the good is the cause of beauty, on this account also the best of 
fathers gives subsistence to the most beautiful offSpring. Farther still, as ‘Themis 
is the guardian of the divine laws, but they make the generations of secondary 
from first natures to proceed in an orderly series, and preserve the connexion of 
divine beings, and the similitudes of things second to such as are first ;—on this 
account also, the Demiurgus, energizing with Themis, renders the universe most 
beautiful, being himself most excellent. For if Socrates, being a man, says that 
itis not lawful for him to concede any thing that is false, or to obliterate the truth, 
how is it possible we should say that the demiurgic intellect effects any thing else 
than what is beautiful, and that he does not exterminate deformity, being united 
to Themis, who is likewise always present with bim? And thus much concerning 
this particular. 

But the words, “it neither was nor is,” are very appropriately assumed with 
that which ts best: for before this, he had called the Demiurgus good, and then 
also the term zas, was added. For Timeus says; he was good. For the sim- 
plicity which is above intellect, and the peculiarity itself of deity, are more adapted 
to the term twas, as being super-eternal, and better than all intellectual perception, 
Now! however he calls him the most excellent, as being a deified intellect. For 
that which participates [of deity] is most excellent. The terms also was and is, 
are adapted to the Demiurgus ; as to a God indeed, the term was ; but as to an 
intellect, the term ἐς, in order that at one and the same time his divine union and 
eternal hypostasis may be rendered manifest. 


“ By a reasoning process, therefore, he found that among the things 
which are naturally visible, no whole work destitute of intellect: would 
ever be more beautiful than a whole work which possesses intellect.” 


Amelius in a wonderful manner endeavours to prove that Plato knew the 
different demiurgic causes, and continually passes in a silent way from one of 


these causes to another; exhibiting, on account of their connexion, no one of the 


* Novy 1s erroneously printed here for νυν. 


δοὺκ 11. TIM.E@S OF PLATO. 335 


divine causes themselves, but discoursing about them as if they were one and the 
same, through the union of the demiurgi with each other. For all of them are 
one, and oneis all. Since now also he who wills is one Deimiureus, he who 
reasons is another, and he who assumes or receives is another. And the first, indeed, 
makes by his wilt alone, the second by intelligence and intellectual perception, 
but the third by [as it were] manual operation, For they placed intellect in soul, 
but soul in body, and thus together fabricated ' the universe. The divine lambli- 
chus however reprobates all such interpretations, as very superfluously devised. 
But he defines Ἀογίσμος, OF a reasoning process, to be that which causally precedes 
beings, Which is fabricative of essence itself, and which is according to energy 
invariably the same; from which all reasonings are connected, and have their 
existence. 

We indeed have already observed, that Timieus discourses about one and the 
same Demiurgus, and shall now remind the reader that this must be admitted. 
Por if there isa multitude in the demiurgi, (i.e. if there are many demiurgi,] it is 
necessary to arrange aimonad prior to the multitude. Moreorer, we think it fit 
that the divine Lambiichus should consider, whether the one and whole Demiur- 
gus, being an intellectual world, is not multipotent, and does not by different 
powers fabricate diferent things, in addition to his being the father of all things ? 
Por let the same Demiurgus, so far as he is good, and so far as he is a God, be 
the producing cause of all things; yet since he comprehends in himself the cause 
of all fabrications, and produces in one way the whole, but in another the parts ; 
the former indeed collectively and totally, but the latter in’ a distributed manner, 
ceiving subsistence to each thing, according to its proper cause; hence by one 
intellectual perception, he adorns the whole, and generates it, collectively 5 accord- 
inz to which also, the world is one animal. But by a reasoning process, he pro- 
duces the parts in the world, and these as wholes; because he is the Demiurgus of 
total naturcs, fabricating total intellect, and total soul, and all the bulk of body. 
Hence, as composing parts, he is said to make them by a reasoning process. 
For λογισμὸς isa distributed or divided evolution of parts, and a distinctive cause of 
things. For it does not pertain to one who doubts; since neither does art, nor 
science doubt; but artists and scientific men then doubt when they are indigent 
of the habits by which the former become artists, and the latter men of science. 
If however these do not doubt, ng reason can be assigned why intellect should 


' For ovvecrecverac in this place, it is necessary to read ovvrecraiveras, 


336 PROCLUS ON THE [Boox 11. 


doubt. Hence this λογισμὸς is not through the want of that which is fit taking 
place. But the Demiurgus produces the whole world by intelligence. For 
intelligence is collective of multitude into one; just as λογισμὸς is distributive 
of the one into multitude. Such therefore is the meaning of “ by a reasoning 
process.” 

With respect however to the things which are naturally visible, to say that 
they are sensibles is perfectly absurd. For these are not yet arranged in the 
discourse of Timeus, and it is among the number of things impossible, that the 
Demiurgus should be converted to them. For how can he verge to that which 15 
less excellent, or what kind of representation can he receive of material things, to 
which it is not fortunate even for a partial soul to incline? Itis better therefore, 
as the divine Tamblichus interprets the words, to think that things of this kind are 
intelligibles. For that these are visible is evident from the things which ‘Timwus 
shortly after says the Demiurgus perceives. For his words are, “ As many 
therefore, and such tdeas, as intellect perceived to be inherent in that which ts animal, 
&c.” That they are also naturally visible, will be evident if we consider, that 
some things are visible with relation to us, but others according to nature. 
And the things indeed which are visible with relation to us, are in their own 
nature dark and immanifest; but those which are naturally visible are truly 
known, and are resplendent with divine light. But intelligibles are things of 
this kind. Perhaps too, as he had ealled that which is moved in a confused and 
disorderly manner visible, and which subsists preternaturally as with reference 
to fabrication, he now calls the intelligible paradigms of the Demiurgus, naturally 
visible. Hence, in the introduction he inquires, whether an eternal or a generated 
paradigm of the universe must be admitted; these two things existing prior to 
the generation of the universe, being and generation. And where else can the 
Demiurgus find the causes of generated natures, than in intelligibles? Por in- 
vention with him is not a fortuitous thing, nor a syllogistic process 3 since this 
pertains to partial souls; but a union with the intelligible causes of the parts of 
the universe, and a survey and plenitude from thence derived. For all things 
exist paradigmatically in the natures prior to him, both such as are the objects 
of intellection, and suchas are deprived of intelligence ;' since truly existing 
being comprehends uniformly the cause of intellectual natures, and of those that 
do not participate of intellect. And the intellectual beings which are there, are 


Yor vonrwy here, it is necessary to read asonruy. 


BOOK 11.] TIM.EUS OF PLATO. 337 


of a superior’ but the rest, ofan inferior order. For though all things there are 
objects of intellectual perception, and intellects, yet in some of them, the cause 
posecsses the intellectual nature of the things caused, but in others, the privation 
of intellect and the irrational; the causes themselves being intellectual, but the 
things which proceed from them, deprived of intellect. Hence the Demiurgus 
looking thither, very properly admits that what possesses intellect is more venera- 
ble than that which is without it, the genus of the one, than the genus of the 
other, and the individuals of the one, than the individuals of the other. For 
manis better than horse, and a certain man than all horses, according to the 
possession itself of intellect. If however, you assume a certain part of man and 
a certain part of horse, it does not entirely follow that the one is better than the 
other. Norif youassume man fashioned by nature, and the man made by the 
art of the statuary, is the former in every respect more venerable according to 
figure than the latter. For art is in many respects more accurate [in this instance 
than nature]. One whole therefore, is every where better than another, when 
the one possesses intellect, but the other is deprived of it. For through what 
other thing can body be able to participate of intelligible beauty [than intellect]! 
Let no one therefore fancy that Plato makes the division of forms to be into those 
that possess and those that are deprived of intellect. For all things there (i. e. 
in the intelligible world] are, as we have said, intellects, where also Plato calls 
all things in every respect Gods. But extending himself to the natures which are 
there, he likewise perceived the separation which is here between the beings 
which possess, and those that are deprived of intellect. Hence he thus says, that 
nothing destitute of intellect, will be better than that which possesses it, the 
difference of these existing as in works, but there pre-existing according to cause. 

Again however, let us survey how Plato says, that secondary energize on 
account of more principal causes, the latter being more perfect than the former, 
bul the former being suspended from the latter. Because indeed, the Dewmiurgus 
is good, on this account, he made the world to be most beautiful. For goodness 
is the cause of beauty. But because he made the universe to be most beautifal, 
he rendered it endued with intellect. And beauty fills the first intellect with 
its own power. Because also he made the universe to be endued with intellect, 
he imparted to it soul. For soul proceeds from intellect. Because likewise he 
rendered the world animated, he inserted life in that which was before moved in 


' For uxeprepoy read νπερτεέρων. 


Tim. Plat. | Vou. I. 2U 


338 PROCLUS ON THE [ΒΟΟΚ 11- 


a confused and disorderly manner. For this being well arranged, is able to 
participate of soul, soul of intellect, and intellect of beauty. The whole world 
however, becomes most beautiful trom the good, and after this manner may be 
said to be a blessed God. The Demiurgus likewise, seems, in what is here said, 
to behold all the paradigms, which Plato calls naturally visible, not those only 
Which are in animal itself, but also such as are more partial than the four ideas 
which are there. Or how does he see some things which are the paradigms of 
intellective, but others which are the paradigms of unintellective natures, which 
are hot separated in animal itself? But he mentions the forms of this animal 
itself, When be causes the universe to be an animal. For so far as it is an animal, 
iis the image of anunal itself, and so far also as it consists of four parts [i. e. 
of the four elements}. So far however, as it is now divided into intellectual, 
and non-intellectual beings, so far it entuely derives its subsistence from other 
paradigms more partial than those which exist according to the four ideas in 
animal itself, So that animal itself indeed, is a paradigm,\but every " paradigm 


isnot *animalitself, Taving discussed these particulars however, let us proceed 


to what follows. 


* It as impossible however, for intellect to accede without soul.” 


The intellectual essence indeed, is impartible, uniform and eternal, but the 
essence of bodies is partible and multiplied, and is consubsistent with temporal 
representation, These therefore, exist contrarily with reference to each other, 
and are in Want of a medium which may be able to collect them together; a 
medium, which is at one and the same time partible and impartible, composite 
and simple, eternal and generated. But according to Plato, the psychical order 
isa thing of this kind, intelligible, and atthe same time the first of generated 
natures, eternal and temporal, impartible and partible. If therefore, it is neces- 
sary that the universe should be endued with intellect, it is also necessary that 
itshould have a soul. For soul is the receptacle of intellect, and through it 
mitelicet: exhibits itself to the masses of the universe. Not that intellect is in 
wantol soul: for thus it would be less honorable? than soul; but that bodies 


* Tustead of τὸ δὲ παράδειγμα in this place, it seems necessary to read ray δὲ παραδειγμα, 
> Por os τὸ avrezwow here, it isnecessary to read vv τὸ avrozwor. 


* Por cyryswreoos here, it ts necessary to read ariyuwrevos. 


pooK 11} TIM-EUS OF PLATO. 339 


require soul, in order to their participation of intellect. For the last, and not 
the first of things, are in want of secondary ' natures, For the first of things are 
every Where present without a medium.’ Hence it is necessary to understand, 
thatthe soul which connects intellect witha sensible nature, ought to be intellee- 
tual, and not deprived of intellect. For how can that which is destitute οὔ 
intellect be suspended from intellect?) But to these another medium will be 
requisite. The medium however, being a thing of this kind, will wisely and 
orderly govern every corporeal-formed nature. But it will imitate intellect, 
dancing as it were round it. If therefore, wholes are better than parts, things 
eternal, than such as subsist in time, and efficients than effects, it is necessary 
that the whole universe should be more divine than all the parts it contains. If 
therefore, certain animals in the world, which are partial, material and mortal, 
are naturally adapted to participate of intellect, what ought we to say of the 
whole world? Is it not, that the whole of it exhibits through the whole, the 
presence of intellect? For its figure, its order, and the measure of its powers, may 
be said to afford clear indications of intellectual inspection. If however, intel- 
lect presides over wholes, and governs the universe, it is necessary that there 
should be an intellectual soul in the middle of it, adorning and ruling over bodies, 
and at the same time separate from the subjects of its government, and filling 
all things with life, in order that the world may through it, be firmly established 
in intellect, and that intellect may illuminate the world. . 

If you are willing, we will also recall to your recollection ’ what is written in 
the Philebus, where Socrates shows that the world possesses intellect and is ani- 
mated, because that which is terrestrial in us is from the universe, and the fire 
which is in us is from the mundane fire, and in a similar manner the air and the 
water which we contain; and that it would be absurd that things less excellent 
in us should pre-exist in the whole, but that things more divine should not analo- 
gously pre-subsist in it, and that total intellect and total soul should not be 
contained in the universe. For either it must be said that no animal possesses 
intellect, or ifthere is a certain animal of this kind, it is absurd that it should 


* Instead of σωμάτων in this place, it is requisite to read δεντέρων. 
* viz. They are notin want of a medium inorder to be present every where: but the last of things 
require secondary natures as media, by which alone they can receive the illuminations of the first 


of things. 
3 For ἀναμισθωμεν here, it is necessary to read avaprnobwyer. 


340 PROCLUS ON THE [Book τι. 


participate of intellect prior to the universe." For the universe is always arranged, 
and through the sameness of its subsistence, is nearer to an intellectual essence. 
But much of the disorderly and confused is inherent in partial animals. Much 
more therefore, must it be said, that soul is in the universe.” Hence Plato very di- 
vinely admits that there is a twofold intellect, the one being imparticipable and de- 
miurgic, but the other participable, and inseparable ? [from its subject]. For from 
things which are in themselves, those which are in others, and are co-arranged 
with inferior natures, are derived. He also gives to the universe a twofold life, 
the one connascent, but the other separate; in order that the world may be an 
animal through the life which is in it, animated through an intellectual soul, and 
endued with intellect through much-honored intellect jisclf, But Aristotle only 
admits the half (of this doctrine of Plato}, since he takes away * imparticipable 
intellect from his philosophy.’ For the first: intellect with Jum, 15 the intellect of 
the inerratic sphere; but he cuts off the intellectual soul, which is the medium 
between intellect and the animated body of the universe 5 and immediately con- 
joins intellect with the living body. In addition to these things also he appears 
to me toerr in another particular, Por having placed intellect over the spheres, 
he does not establish the whole world in any intellect; but this is the most absurd 
ofall things; for how is the world one, unless one intellect hasdominion init?) What 
co-arrangement likewise is there of intellectual mulutade, unless it 1s suspended 
from a proper monad? Aud how are all things co-ordinated to an excellent 
condition of being, unless there isa certain common intellect of all mundane 
natures? For the intellect) of the inerratic sphere is the intelleet of that sphere 


falone}; and this is also the case with the intellect of the solar, and of the lunar 
sphere, and in a similar manner of the Other spheres. Against Aristotle however, 
we have written a peculiar treatise about these particulars. 

With respect to Plato however, Is not his method admirable? For receiving 
the world, dividing it into parts, and surveying by itself that which js moved in 


" Tu the original ἢ ec ἐστι re wow τοιουτῶν, ατόπον. ἀλλ᾽ ore πρὸ τὸν παντὸς vou μέτεχειν. But it ts 
necessary to eapuage ad\, and by altering the punctuation, to read as follows: ἢ ecegrert ἔωον rowvror, 
arroy ore πρὸ τὸν παντος, KX. 

* The words ev τῷ marre εὐλ αι, are omitted inthe original, 

§ Vor aywpnrus here, it 1» necessary to read aywperrer. 

4 Forvoede here, read ἀφεῖλε. 

§ Por an explanation of the intellect: to which Aristotle asceuded, also why he says nothing about 
that which is beyvnd intellect, and why he appears to dissent in many things from Plato, but does not 


in reality, see my Diasertation On the Philosophy of Aristotle. 


nook 11} TIM.EUS OF PLATO. 311 


a confused and disorderly manner, he stops it in his discussion, Just as in the 
Laws, wishing to show that the self-motive nature is the cause of all motion, he 
stops the whole heaven, and having stopped it, introduces soul into the universe, 
in order that by pouring forth an abundance of life, she may animate the world. 
He likewise introduces intellect to soul, which governs the world, being con- 
verted to itself; through which the universe is moved in a circle, the whole is 
arranged, and the whole world is immovable. Since however, all these parti- 
culars give completion to one animal, and one nature, it is requisite that a 
collective and uniting cause of them should have a prior existence, and that 
this should be intellectual. For to comprehend wholes collectively and at once, 
and to bring them together, to the completion of one thing, is the work of an 
intellectual cause. Hence, Plato establishing imparticipable prior to participable 
intellect, and placing the causes of all things in it, he produces from thence, 
intellects, souls and bodies, from which he gives completion to the sensible 
world. ‘That it is necessary therefore, that the universe should participate of an 
intellectual soul, if it participates of intellect, is evident from what has been 
said. For this soul is the bond of the extremes which are contrary to each 
other. 

But it must also be demonstrated that the converse is true; viz. that an 
intellectual soul existing in the universe, it is necessary that there should be an 
intellect of the universe. For since it is said that this soul is intellectual, it is 
likewise necessary that it should participate of intellect. Whether therefore, does 
it alone participate of the whole of intellect, or does it participate of it through 
a certain thing in itself derived fromit? But if indeed, that which is corporeal 
immediately participates of the fountain of souls, and not through that which is 
in itself, it will be also requisite to admit, that the same thing takes place in the 
whole soul (of the universe]. If however, there is in the Demiurgus the fountain 
of souls, and there is also the fountain of the soul of the universe, and the universe 
participates through the latter of the former, it is likewise necessary that the soul 
itself of the universe, should be entirely suspended from imparticipable intellect 
through participable intellects. dor as the body of the universe is to its soul, so 
is the soul or it to intellect. And if indeed, so far as it is soul it becomes intel- 
lectual,' it would be necessary that every soul should be the same [i. e. should be 


* Instead of και et μεν abe voepa, ψνχη ywera, in this place, it is necessary to read, και εἰ μεν cabo 
ψνχη, voepa γινεται. 


342 PROCLUS ON THE [Boox 1. 


intellectual]. But if it becomes intellectual through the participation of intellect, 
it is necessary that it should participate of an intellect commensurate to it. 
A thing of this kind however, is not intellect itself, but that which is a medium 
between intellect itself and soul, which has intellectual perception adscititious. 
This intellect also is a certain intellect, and is essentially intellect, and not 
becoming to be so, like soul; for it is better than soul. But by being! a certain 
intelleet, itis co-ordinate with soul. For intellect itself is intellect by eristing, 
and not by becoming to be, and intellect which is simply so by its very being, is 
superior to a co-ordination with soul. Ifalso you consider, that every monad 
constitutes a multitude similar to itself, a divine monad, a divine multitude, 
a psychical monad, a psychical multitude, just as an intellectual monad produces 
an intellectual multitude, and that secondary orders always participate of the 
natures prior to themsclyves, it is necessary these things being admitted, that there 
should be a certain intellect of the whole world. For it is necessary that an 
intellectual soul should participate of intellect. But if some one should say, 
it’ participates of the intellect which ranks as a whole, it is absurd. For 
this intellect will not be the Demiurgus of all things And if it) par- 
Ucipates of a certain other intellect, this is the intelleet of the universe, and 
that which is properly participated, as giving completion to the universe in 
conjunction with soul. But the intellect which ranks as a whole, is so participated 
by, as illuminating the soul of the universe. Mf therefore intellect presides over 
Wholes, the universe is animated ; but if the universe is animated, it is also 


endued with intellect. 


“Through this reasoning process therefore, placing intellect in soul, 
but soul in body, he fabricated the universe.” 


In the first place, it is requisite to sce what this intellect is, and whether it is 
essential, established above soul, or a certain intellectual habit of soul. From 
analogy however, it may be inferred that it is essential. For as intellect is to 
soul, so is soul to body, But soul does not so subsist with reference to body, as 
tobe ahabit ofits and therefore neither is intellect a habit of κοι], This like- 


' For ro δε ris είναι, read τῳ δε res εἰναι. , 
* viz. The intellect participated by soul, will not be the Demiurgus of all things. For the demiurgic 
is an imparticipable intellect, or in other words, is not consubsistent with soul, 


BOOK "1. TIM.EUS OF PLATO. 343 


wise, may be inferred from the final cause. For Plato says that soul was 
constituted on account of intellect.". But the converse is not true. If however. 
soul is for the sake of intellect, but intellect is that for the sake of which soul 
subsists, intellect is not a habit; for no where*® does essence subsist on account 
of habit. And inthe third place, the Demiurgus constitutes this intellect; but 
the soul as Plato says, gives subsistence to the intellect which is according to 
habit, throneh the motion of the circle of sameness about the intelligible. For 
fas he adds] through this motion, imtelleet and scicnce are necessarily produced, 
Liow therefore does the Demiurgus constitute prior to soul, that to which soul 
herself gives subsistence? To which we may add, that it is right to assume, 
that in the Demiurgus there is a royal soul, and a royal intellect, as Socrates 
says in the Philebus, subsisting according to the reason of cause [or causally]; 
and that according to these fountains of these two-fold genera, the Demiurgus 
now places intellect in soul, and soul in body, not because better are in less 
excellent natures, nor that intellect is in want of a certain seat, or that the soul of 
the universe is in a certain thing, For these things are unworthy of wholes and 
divine essences; through which the world is called by Plato, a blessed God. 
Because however, we conceive of the nature of things in a two-fold respect, 
either according to their progression, or according to their conversion; hence, 
when we survey their progression, we begin from first natures, and say that 
causes are in their effects. But we assert the converse of this, when we survey 
their conversion. For then we say that the things caused ’ exist in their causes. 
This second mode therefore, Plato delivers to us shortly after, when he places 
body in soul, and analogously soul in body. Now, however, treating of tie 
mode of progression, he places intellect in soul, because the whole of it has the 
form of intellect, and nothing pertaining to it can be assumed, which is not under 
the dominion of an intellectual nature. But soul in body, because this according 
to the whole of itself participates of soul, and no part of it can be assumed which 
is inanimate; but even that which is deprived of its proper life, so faras it isa 
part of the universe, is animated, For as we say that providence proceeds every 
where, and is every where because itis present with all things, and leaves nothing 
destitute of itself; after the same manner likewise, we say that intellect is in 


' For δια νὸν here, it is necessary to read δια your, 
* After ovsapou in this place, it requisite to supply yap. 
7 For ra aria here, it is necessary to read ra acriara. 


344 PROCLUS ON THE {Book 11. 


soul, as circularly illuminating the whole of it, and soul in body, because it is 
present with the whole of it. 

Nor docs Plato speak after this manner, and Orpheus after another; but 
fit be reyuisite to give my opinion, the conceptions of the theologist become 
manifest through what is here said. For Ippa who is the soul of the universe, 
and is thus called by the theologist, perhaps because her intellectual conceptions 
are essentialized in the most vigorous motions, or perhaps on aceount of the most 
rapid lation of the universe, of which she is the cause,—placing a testaceous 
vessel on her head, and encircling the fig leaves that bind her temples, with a 
drazon, receives Dionysius (or Bacchus}. For with the most divine part of her- 
self, she becomes the receptacle of an intellectual essence, and receives the mun- 
dane intellect, which proceeds into her from the thigh of Jupiter. For there it 
was united with Jupiter, but proceeding from thence and becoming participable 
by her, it clevates her to the intelligible, and to the fountain of her nature. For 
she hastens to the mother of the Gods, and to mount Ida," from which all the 
series of souls is derived, Hence also, Ippa is said to have received Dionysius 
when he was brought forth from Jupiter. For as Plato before observed, it is im- 
possible fur intellect to accede to any thing without soul, But this is similar 
to what is asserted by Orpheus ; by whom also Dionysius is called the sweet 
offspring of Jupiter. This however, isthe mundane intellect, which proceeds 
into light conformably to the intellect: that abides in Jupiter. hus too, the di- 
vinely-delivered theology [of the Chaldeans] says, that the world derives its com- 
pletion from these three things (viz. from intellect, soul amd body}. Soul there- 
fore says [in the Chaldean Oracles,] concerning Jupiter fabricating the universe : 
+} soul reside after the paternal conceptions, hot, and animating all things.’ For 
the father of Gods and men placed our intellect in soul, but soul he deposited in 
sluggish body.” Plato likewise, bears testimony tu the Oracles, when he calls 
the Demiurgus father, and represents him yvenerating souls, and sending them 
into the generation of men according to the first life. And thus much concerning 
these particulars. Since however, us we have said, both soul and intellect give 
completion to one animal, Plato appears tome to use very appropriately the 
words to constitute and co-fabricate, through the common preposition σὺν in both, 


* For Aawy in this place, 1 read Aueor. 
2 je. To the region of ideas, and an intelligible nature, 


3 For θερῴηχόνσα here, read θερμὴ ψυχώνσα. 


soon kl TIMEUS OF PLATO. 519 


exhibiting the union of the universe. For by always making diviner to be more 
comprelensive than less excellent natures, he causes the world to become one ; 
but through the forms in each he manifests in the one composition, but in the other 


demiurgic art. 


“Tn order that itmight become most beautiful according to nature, and 
the most excellent work.” 


In what is here said, Timeus recurs to the principle from which all the before- 
mentioned particulars were deduced. For the world has arrangement on aecount 
of soul, soul subsists on account of intellect, but intellect: proceeds into the uni- 
verse on account of intelligible beauty, and the world participates of this in order 
that it may also participate of the one ; and this is the end to it of its composition, 
that it may be rendered most beautiful and the best. But it becomes most beau- 
tiful indeed, on account of the beautifying cause which subsists in the intelligible, 
but the best, or most excellent, on account of the fountain of good. For the good 
is the most excellent of all things. And through all these, the world becomes 
most similar to the Demiurgus. For he was called by Timaus most excellent. 
IIe however, is the best of demiurgic causes, just as the good is simply most excel- 
lent, existing beyond all the divine causes. But the world is the most excellent 
work, for itis a fabrication. Vor here also the world participates of deity ; since 
the goodness which is above intellect is deity ; and on this account the world ts 
denominated most excellent. In an admirable manner Plato likewise, does not 
-peak of the deity of the world in the same way as concerning intellect and soul, 
viz. as acceding after intellect. For the union of intellect with its proper deity is 
ineflable, and itellect itself being divine proceeds from the father, which also is 
the peculiarity of total production. For as intellect indeed, it derives its subsis- 
tence from the total fabrication, but as a divine intellect, from deity.’ Plato 
therefore, does not make a division into deity and intellect, in consequence of 
constituting the intellect of the world from the father. What however, is the 
~ meaning here of according to nature? Perhaps this is significant of order, according 
to which the universe is likewise enabled to participate of divine beauty ; and there- 
fore will be the same with according to order. Perhaps also it manifests to us, that 


* Instead of axo rns odns hicre, I read axorys Ocoryros. 


Tim. Plat. Vou. 1, +e ξ ; 


the Demiurgus makes by his very being, and produces both intellect and soul 
from his essence. And it is not improbable that it is used, because this fabrica- 
tion, the universe, is complicated with nature, and the most beautiful here is not 
of such a kind as that which 15. better than nature ; but that which is above nature, 
is as it were mingled with nature, and intellectual with physical entities. 


‘Thus therefore, it is necessary to say, according to assimilative rea- 
soning, that this world was gencrated an animal, possessing in trath for 
reality) soul and intellect through the providence of God.” 


As the world itself is mingled, being composed of images and divine essences, 
of physical and supernatural things, thus also Plato calls the discussion of it assi- 
milative, and again truth. For according to that which is moved in a confused 
and disorderly manner, it requires assimilative reasoning, but according to the 
intellectual essence which is init, it requires truth, and also according to the 
divine cause from which it proceeds. Hence Plato, when about to speak con- 


cerning the world adds the word assiuilative, or probable, but the word truth, 


when about to speak concerning the providence of divinity, Farther still, you 
may perceive both assimilation and trathin the speaker himself; not only dividing 
these conformably to the nature of things. For he frequently apprehends the 
fubrication of things in a partible manner, assuming reasonings, divisions and com- 


positions, though all things subsist at once in divine production, And frequently, ᾿ 


he recurs to the whole intelligence of the father, asin the axioms, ‘de was good,” 
and “it netther was nor will be lawful for that which is most excellent to effect any 
thing else than that which is most beautiful.” Vor in the former of these his appre- 
hension is assimilative [but in the latter, comes into contact with truth). For 
from the multiform knowledges that are in us, he indicates what pertains to divine 
and demiurgic intelligence. But how, say they, dues he detine the universe to be 
an animal animated, or possessing soul, and endued with intellect ; for it seems 
indeed, that ἀνέρα is a certain part, but anated agenus? In answer to this, it 
is necessary to recall to our memory those Platonists who say, that animal extends 
as far as to plants themselves, and to sce how, according to. this ductrines 
every thing animated is an animal, but not every animal is animated. For 
intelligible animal is beyond the causes of soul. For as Plato calls the ra- 
tional soul an aninal! but also arranges lite after the rational soul, he very pro- 


* Zwov is omitted here in the original, 


aaa 


ee a Sea ita renner ieee 


ROOK 11. ΤΙΜ δ OF PLATO, 347 


perly denominates every thing animated an animal, but not vice versa. If however, 
this be the case, having said that the world is an animal, since there is an intel- 
ligible animal, and also a sensible animal participating of a rational soul, he 
properly adds, that itis animated. And since of souls, one kind is endued with 
intellect, but another is deprived of it, in addition to the universe being animated, 
he likewise asserts that it possesses intellect. For it seems, that animal indeed, 
accedes from the first intelligible," and thus also from the intelligible father, who 
is prior to the intellectual Gods. But the animated accedes from the middle 
cause, both the triadic and the hebdomadic.’ And the possession of intellect ac- 
cedes from the intellectual father Jupiter]. For if you survey these as with 
“reference to the Demiurgus alone, according to the paradigm which is in’ him, 
the universe is rendered an animal; but according to his royal soul, animated ; 
and according to his royal intellect, endued with intellect. All these however, Plato 
comprehends unitedly in the words, “ through the providence of God.” For from 
thence the universe is rendered an animal, anda blessed God,‘ becoming perfect 
through the providence of divinity. You may also sce how the discourse proceeds 
from goodness through will, and ends in providence. For will indeed, is sus- 
pended from goodness, and providence from will. And the universe is gene- 
rated, on account of the providence, the will, and the goodness of the father ; the 
last of these being essence prior to essence [i. e. being superessential essence], the 
second, being as it were power prior to powers, and the first, energy prior to 
energies, Tor these pertain to the Gods so far as they are Gods. For goodness 
indeed is unific of essence, and is the flower of it ; but willis the measure of power ; 
and providence is an energy prior to intellect. For this I think, the very name itself 
manifests... We therefore thus distinguish animal and animated. 

lamblichus however, arranges animal, with every thing that has life, but anima- 
fed, with the peculiar participation of souls. And perhaps he also, through the 


‘i.e. Fromro er ov, or from being characterized by the one, and which is the summit of the in- 
telligible order. 

* ice. From animal itself or Phanes, the extremity of the intelligible order. 

dice. The animated accedes from the life, which is in the order called intelligible, and at the same 
lime intellectual, and also from the life which is in the intellectual order, which life is the middle 
cause ia both these orders. 

* For καὶ δαιίμὼν in this place, read ευδαιμων. 

S ice. ilporoa providence, is au energy πρὸ νὸν prior to intellect. 


448 PROCLUS ON THE {Book 11. 


possession of life indeed, comprehends intelligible animals, but through the ani- 
mated sensible animals alone. But it may be inferred, that the world is an ani- 
mal from its sympathy; that it is animated, from its perpetual motion; and that 
itis endued with intellect, from its excellent order. Lor if according to this, 
mortal’ are co-passive with celestial natures, and the latter impart an effluxion to 
the former, the universe is one animal connected and contained by one life. For 
if this life were not common there would not bea sympathy of the parts in it. Jor 
sympathy is effected through a participation ef the same nature. And if the world 
is perpetually moved, itis governed by soul. For every body which is itself 
moved inwardly by itself, is animated; but the body which is moved externally, 
is inanimate. If therefore, the universe Is always moved, what is it which moves 
it? For this is either immoveable, or self-motive. Butitis not lawful for the im- 
moveable cause of motion to approach without a medium to things which are 
moved by something different from themselves. Hence, it remains, that the self- 
motive nature is that which always moves the world. But this is soul. The 
world therefore is animated. 

Moreover, in the third place, if? the universe is always arranged, and if all 
things are co-ordinated to well-being, and there is nothing adventitious in’ the 
polity of the world, intellect governs the world. For the connexion, the order, 
and the sacred Jaws of the natures contained in it, bring with them manifest 
syinbols of intellectual government. Aristotle also, in another way shows this, 
when he says that of animated natures, animals have the left hand and the right, 
but plants have the upwards and downwards, and also the meht hand and the 
left, so that the world is animated and an animal. But it is likewise endued 
with intellect. Por that which moves itis intellect. According to both plilo- 
sophers therefore, the world is an animal animated and endued with intellect ; 
except indeed, that according to Aristotle, it is animated, as having an insepa- 
rable lite; for he does not admit that 1 has an intellectual soul, bat that it has 
an intellect above soul, and which is essentially suspended from another intelli 
gible animal For what) Plato calls animal itself, he calls eternal animal, as an 
his Metaphysics, when he says, “ We say that God ts an eternal animal.” And in 
short, since there are in the world things that are moved, and things that are 
immoveable, things which are always one or the other of these, and things which 


are sometimes in motion, and sometimes are tmmoveable, itis necessary that the 


' Ttis necessary here, to supply ra Oynra. 


* Fe is omitted here in the orginal. 


‘TIMEUS OF PLATO. 349 


ROOK 11.} 


causes of both these should preside over the world. Soul therefore is the cause 
of motion; on which eccount also Plato in the Laws admitting [for the sake ot 
arument] the universe to be immoveable, gives motion to it by the introduction 
of soul, Andinthe Phaedrus taking away soul, he makes all things to stand 
still. But itis evident that intellect belongs to immoveable natures. And beings 
that are always moved, are moved about those that are immoveable, and on 
accomnt of the permaneney of the latter, the former are perpetually moved. 
Hleuce it entirely follows, that there is a mundane intellect above soul. By 
no means therefore, must that which Chrysippus devised, be ascribed to the 
world. For he confounded imparticipable with participable * causes, by sup- 
posing them to be the same with each other, and also the divine, and the intellee- 
tual, the immaterial and the material. For the same God, and who according to 
him is the tirst God, pervades through the world, and through matter, and is both 
soul and nature inseparable from the subjects of his government. Plato how- 
ever, establishing prior to the whole world three causes, goodness, intelligible 
animal, and the demiurgic intellect, imparts from these to the world in the first 
place, a perfect intellect always fixed in energy, exempt from matter, and full of 
undefiled intellections. In the second place, a divine intellectual soul, evolving 
the essence of this one intellect, dancing round it, and convolving the universe. 
In the third place, a union of the total essences in the world, and one deity and 
eoodness, connecting all the mundane multitude, and causing itto be one. And 
in the fourth place, a providence extending to all things its inspective care, sub- 
sisting likewise from itself, and causing itself to be exempt trom all the subjects 
of its government. 

Since however, as we have before observed, it is necessary to survey the pro- 
cressions and the conversions of wholes, both these are accomplished by Plato. 
For he delivers the progressions of them when he says that the Demiurgus placed 
intellect in soul, and soul in body ; but their conversions, when beginning from 
the world, he calls itan animal animated, and endued with intellect, and con- 
nects it through soul with intellect, which is the peculiar work of conversion. 
And in the last place, he reiers the composition of the world to the demuiurgic 
providence, through which conversion is imparted to all things. For goodness 
indeed, unites the Demiurzgus to te exe. But will supplies wholes with good. 
And providence converts all things to de good. For, as we have said, goodness is 


* [tis necessary liere to supply καὶ peGexras. 


450 PROCLUs ON THE [Βοοκ lt, 


analogous to essence, will to power, and providence to energy ; because the first 
indeed, establishes all things; the second moves them to progression; and the 
third recalls them according to the retrogression of all things to that which is 
prior to intellect. If however, the Demiurgus adorns the universe on account of 
coodness, but through adorning it causes it to possess intellect, and to be animated, 
and doing these things, eflects them on account of providence, (for these were 
generated through the providence of God)—if this be the case, itis necessary that it 
should be the same thing to produce onaccount of goodness as on account of provi- 
dence. And this very properly, because providence is the energy of goodness. So 
that according to Plato, providence is nothing else than an energy conformable to 
good, For in our concerns also, we say that to provide for some one, is to be the 
cause of good to the object of our pros idential care. Not only, therefore, must provi- 
dence be detined to be that which converts all things to the first, but also to be that 
the energy of which extends to all things, and which adorns all things according to 
one union. And this is in reality providence, the communication of good to all 
things, the conversion of all things to and the participation of the wiver (of every 
good), who imparts to every thing that which it is able to receive. It is requisite 
likewise to remember what the Cheronean (Plutarch) says about the name of 
providence, as that which Plato exhorts us to conceive of as something divine. 
If also the Demiurgus is intellect, and providence so far as he has something 
which is better than intellect, he has deservedly this name, on account of an 
energy which is above intellect. For all things aspire after good, but all things 
do not aspire after intellect. For such things as are perfectly destitute of intel- 
lect do not desire it, lest their desire should be in vain, or they should be deprived 
of the end [which is their proper good}. And because he is providence indeed, 
he is suspended from the good itself; but because he is intellect be is suspended 
from the first intellect, For the first intellect (i.e, Saturn] is not that which intel- 
lectually sees and fabricates, but that which alone intellectually perceives; and 
on this account, it is a pure intellect, as we learn from the Cratylus. Hence 
also, according to Plato, the latter may be said to be orice," as having one energy 
directed to himself: bat the former Gece, dogethor with ΠΝ energy ΘΟ ΟΝ ing also 
w power fabricative of the universe, and not: only lovinhatively regulating: things, 
posterior to himself, but also abiding in his own accustomed manner, as Plato 
says shortly after. 


* Proclus says this, alluding to the Chaldean oracles, in which Saturn is called ence beyond, and 
Jupiter twice beyond. 


BOOK 11.} TIMZUS OF PLATO. 351 


“This being determined, let us consider what is consequent to these 
things; viz. according to the similitude of what animal, the constituting 
artificer constituted the world.” 


Plato clearly exhibits to us through what is here said the connexion of the 
problems, and the suspension of secondary from primary natures. For the words, 
“ this being determined,” and ‘ let us consider what is consequent to these things,” 
indicate the connexion of what has been with what will be said; and that through 
the truth of the former, the latter receive the principle of investigation. For 
since it has been shown that the universe was rendered an animal conformably 
to the providence of God, it is necessary that it should be assimilated to intelligi- 
ble animal. For where did the Demiurgus look when he made the world to be 
an animal, except to the intelligible? Por it was one of the things pre-demon- 
strated, that the world being most beautiful, was generated according to an 
eternal paradigm. If therefore, the Demiurgus making it to be an image of the 
intelligible, constituted it an animal, the paradigm itself will be an intelligible 
animal, For if that was not an animal, how could that which was generated an 
image of itt be rendered an animal? For so far as it is similar to that, it was gene- 
rated an animal. For it is sensible indeed, not as similar and separate [but as 
visible and tangible}. These however, (i. e. visibility, and tangibility,] it obtains 
through a corporeal nature. But it is an animal, as being similar to intelligible 
animal. And if itis similar, it is from thence allutted the morphe of animal. For 
images also, have not only their forms, but their appellations, so far as they are 
formalized, from their paradigms. So that if life 15 imparted to the world through 
the paradigm, it is also similarly called an animal and animated from it, because 
the cause of its whole animation pre-exists in intelligibles. For the same reason 
likewise, itis endued with intellect. It may however, in a greater degree be 
called an animal, on account of the most principal cause, because the paradigm is 
the cause of animation, of the supply of intellect, and as I may say, of all life. For 
every thing enducd with intellect, is also animated, and every thing animated ts also an 
anunal ; but the converse is not true. For every animal is not animated. For that 


* Instead of πως τον ro exewo yeyovos εἰκων in this place, it is necessary to read πων τὸ κει ον yeyorns 
«ιλων. 

* The words αλλ᾽ ws eparov καὶ axroy are omitted in the original, but, as it appears to me, ought to 
be inserted, 


452 PROCLUS ON THE [Βοοκ 11. 


which participates of a rational soul is animated. Nor ts every thing which is. 
animated endued with intellect. For the genus of men that participate of intellect, 

is small ; so that animal 1s more comprehensive than all the rest. And with those 

things indeed, with which the rest are present, animal also is present; but it is 

not necessary that the rest showld be inherent in those things with which this is 

present, That however, which iy more comprehensive, is nearer to the first prin- 

ciple. But that which is nearer? to it, is of a more causal nature, since the first 

principle 15 the cause of all beings. That Plato also? not only knew intelligible 
animal, but also the intelligible animated, ἰδ manifest from what he says in the 
Sophista, Por placing tite and soul in being, and wishing likewise to give to it 
motion, he adds, * But that which hay intellect and soul, if it ts not animated, must 

remain entirely immoveable.” Wence there are, intelligible life, and intelligible 
animal; the cause of soul, and the animated ; the cause of intellect, and that 

which is endued with intellect. And animal itself is beyond all the intelligible 
paradigms. Hence, Plato says, that the discussion of the similitude of the world 
to intelligible animal, is consequent to the problem concerning the composition 
of it. For because the universe being assimilated according to the form itself of 
similitude, was rendered an animal by the Demiurgus, ἐλ may more properly 
be called an animal, with reference to which the aniverse was generated an 
animal. For it exists as an animal on account of the intelligible, and not on 
account of that which is moved in a confused and disorderly manner. [1 ts 
necessary however, that animal should be present with the universe, either from 
matter or from form; so that if the world is not an animal from its subject 
matter, itis so from form. If however from form, that which is primanly animal 

is the cause to it of form. 

It remains therefore, to survey in the next place after this problem, to what 
animal the universe is assimilated. For that it is assimilated, is evident from 
what has been already said, but to what it 15 assimilated, must next be con- 
sidered. For there is a multitude of intelligible animals, which Plato also indi- 
cating, inquires to what animal the Demiurgus constituted the world similar. Por 
beginning supernally from intelligibles, animal proceeds through all the middle 


orders τ in one of these orders, subsisting intelligibly alone; in another intelligibly 


" For avOpwxwe yap yevos, poayyu ἐστιν οὐ μετέχον, it is necessary to read, αὐ flpwawy yap 7Ev0s, ἤραχυ 
ἐστιν του vou μετέχον. Vor Plato says this in the latter part of this Dialogue. 


* For αλλον here, it is obviously requisite to read ey yurepor. 


nook We] TIMEUS OF PLATO, 353 


indeed, but as in intelligibles and intellectuals ; and) in another intellectually 

alone. And in one of these orders indeed, animal subsists intellizibly alone, but 

as in intellectuals; but in another vitally. And thus in each of the intellects 

there is intelligible animal, subsisting appropriately in each. For every intellect 

has a conjoined intelligible. Very properly therefore, does Plato investigate 

what kind of animal is the paradigm of the universe, whether it is super-mundane, 

or intellectual only, or intelligible, and at the same time intellectual, or intelligible 

only. For the nature of animal’ proceeds according to all the orders of intellect. 

But Plato admits that the differences always subsist in the first animal itself: 
according to union, and gives a progression to them according to appropriate 

numbers. For as the first animalis tetradic, thus a different animal is defined 

according to a diflerent number. And in those things in which there is the same 

number, in these there is a variety of subsistence according to the peculiarities of 
animals, Lor itis necessary that in animal also, there should be the monadic 

prior to the multiplied ; because this * is more allied to (he onc. And universally, 

every divine multitude begins from a monad. As therefore, the Demiurgus is the 

monad of all eflective causes, though the effective peculiarity is in many Gods, 

thus also animal itself is the monad of all animals; in which Tihewise the most 

total paradigms of mundane natures, and the one cause of the whole world pre- 

eNist. 

Whi. however, some one may say, does Plato call the intelligible paradigm 
animal? Because itis the supplier of life, as T have before observed 5 and because 
it generates the causes of the whole vivilie series, and the fountains themselves of 
lite. Because likewise, itis replete with the first and intelligible life. For the 
one being, or being characterized by the one, is beyond life. But the middle 
order of intellizibles is the first life, and is one and infinite. Animal itself) how- 
ever, being full of intelligible life, is very properly called animal. For as it is 
eternal, on account of being filled from eternity, thus also it is aw animal, on 
account of its reception of life. For it ts intelligible, as being arranged [immedi- 
ately} after intelligible lite. Tt is therefore called an animal, not as sensitive, nor 
as having impulse, but as being vital. For every thing which lives, is according 
to Plato, an animal.‘ For because it has life, says Timeus, it may be justly called 
ananimal.” Hence also, Plato calls plants and seeds animals, characterizing the 


' For ἢ τὸν vow gums here, it is necessary to read ἡ τὸν ὥνου peas. 
* For roury here, read τοῦτον 


Zim. Plat. Vor. J. Ye ὦ 


554 PROCLUS ON THE acne, 


animal by vitality. If therefore, the intelligible paradigm lives, as being eternal ; 
for eternity, as Plotinus says, is the life of all things, so that the eternal lives κα 
and if every thing that lives is an animal, hence the intelligible paradigm is an 
animal. And you may from hence assume that this paradigm is in the third trad 
of intelligibles. For it ig not in the first triad; for this is prior to life. Nor is it 
in the second ; for this is life. Hence it isin the third. For it does not exist 
out of intelligibles; since Plato on this' account alone calls the paradigm intelli- 
gible, though he knew the super-mundane demiurgic intellect. But neither does 
he call the latter intellizible, nor the former intellectual. Before therefore, he 
assumed every thing which perpetually exists as the paradigm of all generation ; 
among which eternally existing beings, animal itself and the Demiurgus are 
included ; for each of these always is. Eternity likewise, which is the first thing 
that always is, and the one being itself, which is eternal being according to cause, 
are in the number of eternally existing beings. Now, however, he calls animal 
itself the paradigin of the world considered as living. Fur perpetual being was the 
paradigm of disorderly generation ; since from thence, forms without distinction, were 
present with the disorderly nature, prior to the generation of the universe. But though 
we should assume animal itself, which has the forms of the elements, this also is 
te paradigm of the vestizes of the elements. So far, however, as it 1s animal, it 
is the paradigm of this universe now possessing life. So that simply considered, 
animal itself, and the intelligible paradigm are not the same. For eternity like- 
wise, which always exists, is the paradigm of time, but is not an intelligible animal 5 
since not every paradigin is an animal belonging to the intelligible order. But if 
animal itself is eternal, eternity is prior to it, whichis not an animal, For prior 
to animal itself, there is no other animal ; since neither prior to any other of those 
things to which we apply the term itself, is there a certain -form prior to it. As there- 
fore, eternity is prior to animal itself, not being yet an animal, so hkewise, being itself 
is prior to eternity. Hence also eternity is that which is being, and is a certain 
being, Animal itself therefore, is the third intelligible triad, concerning which 
the (Chaldean] Oracles say, “ It is the operator, and the giver of life- bearing fire. 
It fills the vivific bosom of Hecate,? and pours on the Synoches the fertile strength 
(in fireendned with mighty power.” For all these assertions in no respect differ 
frorn saying that all-perfect intelligible animal is the fountain of all intellectual 


’ For δια re here, it is necessary to read δια rovro. 


? For exaorns here, read Exarns. 


nook 11. TIMAUS OF PLATO. 335 
lite, and the cause of every paradigmatic hyparxis, And thus much concerning 
this particular. 

With respect to the words of the text, “fo constitute in the similitude,” manitests 
that the universe is in the highest degree assimilated to its paradigm. For not 
every image is constituted in similitude, but that alone which is perfectly similar ; 
since this is not the case, where dissimilitude predominates. Vor then similitude 
is not the end. But the words, “the constituting artificer constituted,” clearly de- 
monstrate to us, that the Demiurgus of the universe makes by his very being, 
and. possesses energy essentially, For Plato does not call him in one way, and 
the effective energy proceeding from him in another, but he calls both by one 
name. Farther still, the words likewise appear to signify, that the Demiurgus 
always produces, and that he always produces perfectly. Tor the word constitu- 
ting, Manifests an ever-present making; but the word constituted, an all-perfect 
making, and which is suspended from its cause. But by the conjunction of both 
these expressions, itis very manifest that the maker of the universe generates 
eternally all things, his productive energy neither commencing, nor ending at 


a certain time, 


“ We must not therefore assert, that he thought it would be adequate 
to its dignity, to assimilate it to any one of the animals which naturally 
exist in the form of apart. For that which is similar to an impertect 
thing, can never at any time become beautiful.” 


As there are many intelligible animals, some of which are more total, but others 
more partial,’ some of which are united, but others disided, and some are 
detined according to bound, but others according to infinity; Plato inquiring 
what the all-perfect paradigm of the universe is, and from what intelligible animal 
the world is suspended, thinks that no partial animal ought to be placed in this 
order. For each of these is imperfect as with reference to the whole. For it is 
possible for the imperfect to be so called in a twofold respect, either with refer- 
ence to its own nature, or with reference to that which is better and more causal, 
And the former indeed, it is not even lawful to conceive of divine natures. For 
each has the measure of itself eternally, and its own proper good always exerted. 
For, as Socrates says in the Republic, each of them is most excellent in its own 


‘It is obviously necessary in this place, to supply the words, των δὲ μερικωτερων. 


356 PROCLUS ON THE [BOOK 11. 


order. But the latter ranks, as it is said, among the things that are usual. For as 
in the Banquet, Plato calls that which is not primarily beautiful, but participates 
of beauty, indigent of beauty, thus also he calls that an imperfect animal which is 
not the first animal, nor animal itself, but is such by participation, and subsists 
according to a progression from that which is first. If therefore, every partial 
animal is imperfect, but the paradigm of the world is all-perfect, the paradizm of 
the world will not be a partial amimal. Por whether does the Demiurgus intellee- 
tually perceive this all-perfect and first animal, or not? It is impossible indeed, 
that he should not intellectually perceive those things which we perceive when our 
soul energizes intellectually. But if he thus sees it, and all intellectual perception 


of the Demiurgus is production or making, it is necessary that he should make: 


δ; 
by intellectual perception itself. What therefore can he make more divine than 
the universe? For he will not make any thing of a less excellent nature, when 
looking to that which is more excellent. Very properly therefore, does Plato 
when investizating the paradigmatic principle of the world, recur to all-perfect 
animal, 

What then, some one may say, are not the sun and moon and each of the stars 
beautiful? But how is this possible? For each of these is assimilated to a partial 
animal. To this we reply, that each of these is beautiful, when surveyed in con- 
junction with the whole, and co-arranged with the whole: just as the eye and the 
chin are beautiful, in conjunction with the whole face, and while in the whole ; 
but surveyed by themselves apart from the face, do not extibit the beauty which 
is adapted to them. For in subsisting as a part and not as a whole, cach when 
essentially divulsed fromthe whole, sutters a diminution of its own proper beauty. 
The pertect therefore, and the beautiful are present with these which are parts, on 
account of the whole. ‘The cause, however, of this, says Porphyry 15, that in 
intelligible forms the part isa whole.t | For all such things are in each partially, 
as are in the whole all-perfectly, on account of the union of intelligible forms. 
And the asseruon is indeed true, that each of the parts in them is in a certain 
respect a whole, each receiving the form of whole, and becoming essentially 
united on account of its Communicating with all, and being all things according 
to participation. Nevertheless the wholeness of it subsists partially, and not 
like that wholeness which is simply a whole. For itis one thing to be alter a 
solar manner a whole, or to be so after a lunar manner, in consequence of cach. 


* Instead of ro cNoy μέρὺς ἐστιν, it is necessary to read ro pepos ὑλὺν Core. 


-- -τοτοτεςσσ σα καιοαταξυς 


BOOK I] TIMMUS OF PLATO. 357 


intellect possessing all things ina way adapted to itself, one form having dominion, 
which makes the intellect to be such an intellect, and a certain intellect; and ano- 
ther thing to be all things, without a partial peculiarity, being all things so far asin- 
tellect, and not so far asa particular kind of intellect. What) then, are not these 
also generated according to intelligible paradigms, viz. the san and moon and each 
of the stars? How therefore, are these beautitul? To this we reply, that these are 
beautiful, but not most beautiful. Butthe world is that which is truly most beautifal. 
As therefore each of these is perfect, but not all-perfect, so likewise each is beautifal, 
but not ke the universe most beautiful. For that each of these is perfect, Plato 
manifests farther on, when he says, “ that the world was generated perfect from 
things perfect, anda whole framwholes.” Uence the perfection of the whole is one 
thing, and ofthe part another. And the wholeness of the all-perfect is different 
from the wholeness of that which is only perfect. The beauty likewise which is 
in the most beautiful is one thing, but that which receives a more partial partict- 
pation of beauty, is another. And thus much in answer to this doubt. 

The words however, {in the form of a part,” may be easily understood, if they 
are considered as signifying the same as, in the order of a part. And this is the 
same with, fecoming a part. But the divine Tamblichas thinks fit to add the 
conjunction «sto the words inthe form, and to understand the whole as implying 
that every partial animal in intelligibles, naturally exists as in the form of a part. 
For since part in them is not such as it is in sensibles 3 since each is there accord- 
ing to its own order all such things as the whole is; on this account the philoso- 
pher adds, asin the form, in order that surveying the appellation of part ina 
manner adapted to forms, we may not understand it as a thing attended with 
interval, and susceptible of division, and thus relinquish the union of united and 
impartible essences. For these according to the philosopher himself are impart- 
ible and united. But with respect to the word “ naturally,” we wust not now under- 
stand by it according to nature, but the being cssentalized. For all essences ure 
Sroquently called natures, as by Socrates in the Philebus, when he says,“ hence, in 
the nature of Jupiter you may say, that there isa royal soul, and a royal intellect, 
according to the reason of cause.” But the words, “ he thought it would be adequate 
touts divnity,’ are said as if spoken in conjunction with the Demiurgus, and as 
truly apprehending the dignity of a divine cause. For he who mystically narrates 
the evempt and all-perfect intellectual conceptions of a divine nature, has an arrange- 
ment in conjunction with him. And the words, “ for that which is similar to an im- 
perfect thing can never be beautiful,” is indeed true, but is attended with a doubt. 


358 PROCLUs ON THE [BOOK II, 


For if in that whichis a whole one thing 15 more, but another less excellent, must 
not the whole become inferior to its more excellent part, by the addition of that 
which is less excellent? But the doubt may be solved by observing, that the 
co-arrangement of the less with the more excellent makes the whole to be one and 
perfect, but when they are not conzlomerated with cach otber, then the mixture 
of the less diminishes the power of the more excellent nature, If however, some 
one should make a syllogism from opposites, through what is here, and what has 
been before said, so as to infer that every thing which is generated according to 
an eternal, is not generated according to an eternal paradigm, we may solve the 
objection by observing that what 15 employed by the objector as the middle term, 
isnot so. For in one place, the words “in order that it might be beautiful,” ma- 
nifest that which is beautiful, whether ina certain respect, or simply ; but in 
another place, they manifest that which is most beautiful. For a part has 
indeed the beauty of a part, but simply considered, is not beautiful. But that 
alone is absolutely beautiful which is a whole, to which also the beauty of the 
parts contributes 5 this beauty pertaining to certain things, and being itself a cer- 
fain (and not atoiversal) thing. For every part is for the sake of another thing, 1. δὶ 
the whole, and the beauty which it possesses has the order of matter with reference 
to the beauty of the whole. Hence itis not so beautiful as to be most beautiful. 
From what has been said, those assertions Likewise may be confuted, which 
mnake the good to be a certain intelligible form and not prior to all intelligibles. 
For if it is a certain form, itis also a part of the whole intelligible profundity in 
which it subsists. But every part, as it is here said, is imperfect; so that the good 
likewise is imperfect. How therefore being imperfect is it the most happy of all 
things? In reality also that which is sinjjlar to it is not beautiful. Nor are all 
beings similarly with reference to it, either more good, more beautiful. “Uf 
therefore the good being a part, will suffer things of this 7 it will not be a part 
of the intelligible. Moreover, neither 15 it the whole of the intelligible. For 
being the whole of the intelligible, over what will it still reign? = Since neither is 
the sun which has an arrangement analogous to the good" the whole of that 
which is visible. It is necessary therefore, that the good should be beyond the 
intelligible, and be neither a part nor the whole of it. Neither therefore, will 
either animal itself, or the Demiurgus be the same with ¢he good ; since each of 


these is a certain whole comprehensive of all forms. 


* For τ᾽ ἀγαθὸν bere, read τ᾽ αγαῦφ. 


een] TIMEUS OF PLATO. 359 


“ But we should admit it to be the most similar of all things to that 
animal of which other animals, both according to one, and according 
to genera, are parts.” 


Some, as Atticus, assert that this “ according to one, andaccording to genera,” gives 
a division to individual opposite to that of more common forms. But they call 
individual forms those that are proximate, and the causes of individuals; such 
for instance as man itself, horse itself, and each of such-like forms. And they 
denominate genera the more total and comprehensive paradigms of these. 
Others again, as Amelius, say that Plato by these words, distinguishes that 
which is particular from things that are more common. For some things are 
paradigms of parts, but others of forms, Theodorus also, following Amelius, 
says there are twofold intellects, one of these being divided into wholes, but the 
other into parts. And that these are the same with, “ according to genera, and 
according to one.” But others, as Nenarchus, assert, that according to genera 
inanifests the pre-existent intelligible causes of animals; such for instance as the 
celestial, aerial, aquatic and terrestrial, which are shortly after mentioned by 
Timeus. And that by “ according to one,” the formalizing principles in each of 
these many are indicated. For in celestial natures, the paradigm of the sun is 
different from the paradigm of the moon. In terrestrial natures, the paradigm of 
men is different from that of ions. And in a similar manner in the natures which 
have an intermediate subsistence. The divine Iamblichus however, turns into a 
path of interpretation contrary to all these. For they indeed make the “ accord- 
ing to one,” subordinate to, and more partial than, “ according to genera ;” but he, 
on the contrary, makes it to be more venerable, as it is fit that in intelligibles 
unity should precede multitude. He says therefore, that all other animals are 
the parts of animal itself, both according to one, and according to genera. For 
they are comprehended and perfected by animal itself, both according to the 
multitudes they contain, and according to their unities. Nor is there any one of 
them which does not proceed from the intelligible. For intelligible animal is com- 
prehensive of all the things posterior to it, not as deriving its completion from them. 
For itis a whole prior to,’ and does not derive its subsistence from parts. Nor is it 
a whole, as being predicated of parts; for it is the cause of the many. But it is 


* Intelligible animal, or animal itself, isa whole prior to parts, because it comprehends parts in 
itself causally, 


360 PROCLUS ON THE [rook 1. 


a whole, as a primordial principle, and as filling all things posterior to itself with 
itself. Hence it comprehends what are called parts tinpartibly, many species 
uniformly, and exists in an all-perfeet manner prior to secondary paradigms. 
For this principle indeed, is the universe intelligibly ; but of the natures posterior 
to it, one is all things celestially, another atter a solar, another after a terrestrial 
manner, and another in some other way, according to the different causes of 
mundane natures. So that this principle comprehends all things all-perfeetly, 
but all things are comprehended by each of the natures posterior to it partially, 
as with reference to the intelligible allness. The world therefore, is also similar 
to these partial animals ; since itis likewise similar to the Demiurgus ; but it is 
most similar to animal itself, so far as it is an animal. For animal itself was 
primary intelligible animal. Henee, that which is most similar is so ina two- 
fold respect; either because it is similar to other things, or because other things 
are similar to it. But this is especially the case with the universe, and it is espe- 
Gially similar to animal itself. 


* For this indeed, has all intelligible animals comprehended in itself, 
just as this world contains us, and such other animals as are the objects 
. μὲ ” 
of sight. 


Plotinus supposes animal itself to exist ina twofold respect. For atone time 
he considers it to be more excellent than intellect, as in his treatise intitled 
Different Considerations, but at another, aa inferior to it, as in his treatise Coucern- 
ing Numbers, when he says that being ts first, afterwards intellect, and afterwards 
animal itself. But Theodorus, who says, that each of the demiurgt has a triples 
hyparxis, thinks fit to call the third in each, animal itself. From both, however, 
the truth may be assumed. From the admirable Theodorus indeed, that it has 
the third order in intelligibles; but from the most divine Plotinus, that it is 
inferior to one intellect, but beyond another. And it must be said, that unfold- 
ing itselfanto light at the end of intelligibles, it generates from intelligible life all 
the number of intellectual, supermundane, and mundane animals, supernally as 
αν ἀν τὸ the last of things. Tt is likewise comprehensive of all things, being ex- 
empt from, and uniformly and antecedently containing ta itsclf{ the causes of them, 
For Orpheus also indicates things of this kind about it, when theologizing 


* For τρίτην here, it is necessary to read rpm Nyy. 


Βοοκ 1] TIM-EUS OF PLATO. 361 


concerning Phanes. The first God therefore, with him, has the heads of many 
animals, viz. of aram, a bull, a serpent, and a fierce lion." He also proceeds 
from the primogenial egg, in which the animal exists spermatically ; and Plato 
knowing this calls this mighty God animal itself. For what difference is there 
between calling an occult cause an egg, or that which is unfolded into light from 
it, an animal? For what can be generated from the exg of all things, but an 
animal? This egg however, was the offspring of ether and chaos, the former of 
which is established conformably to the bound, but the latter to the infinity of 
intelligibles. For the former is the root of all things, but the latter has not any 
boundary. If therefore that which first consists of bound and infinity is that 
which is primarily being, the being of Plato will be the same with the Orphtc 
egg. And if Phanes is from this, who is arranged according to animal itself, it 
is necessary to investigate it as sitnated next to eternity according to Orpheus, 
which is a medium between animal itself, and that which is primarily being.’ 
And thus it will be more clearly evident, that animal itself is no other than the 
Phanes of the theologist. For if Phanes first proceeds from the egg, which is 
manifestly with Orpheus the first intelligible intellect, but that which first and alone 
proceeds from an egg, is necessarily nothing else than an animal, it is evi- 
dent that the most mighty Phanes is nothing else than the first animal; and, 
as Plato would say, animal ttself. This therefore is demonstrated. 

Let us however, in the next place, survey what is consequent to this. Phanes, 
therefore, thus unfolding himself into light from the occult Gods, antecedently 
comprehends in himself the causes of the secondary orders, viz. of the effective, 
connective, perfective, and immutable orders; and also contains in himself 
according to one cause, all intelligible animals. For he excites himself to the 
most total ideas of all things. Hence also, he is said (by Orpheus] to be the first 
of the Gods, and to have a form. But he produces all things, and unfolds the 
intelligible and united’ causes of things, to the intellectual Gods. Hence too, 
the Demiurgus being filled from these causes, gives subsistence to this visible 


* This is an Orphic line, which is not noticed cither by Gesner or Hermann in their collection of 
Ormhic fragments. It is however in the printed original in a defective state: for it is, cae cas 
Tarptovs opias, χαροπον re λέοντος. But from Eschenbach, who quotes it from ἃ manuscript, it may be 
amended as follows: κριὸν καὶ ravpov, opios, yaporow re eovros. 

* Itis here necessary to supply the words τὸν xpwrws ovros. 

Σ For ηνωμενὼν in this place, it is obviously necessary to read ἤνωμενα, in order to agree with acria. 


sim, Fisk , Vo. I. 2Z 


362 PROCLUS ON THE {[BooK 1, 


world, and causes it to contain all sensible animals, both such as are more divine, 
and such as are mortal, which are properly Gzqzuara’ thremmata, or things which 
are nourished, as entirely participating of the nutritive soul. All bodies likewise, 
may properly be called Sesupara, ts being the progeny of nature, and as ulways 
living from, and being connected by it, even though: they should be perpetual 
bodies; but not as requiring externally adventitious nutriment. Unless indeed, 
it be requisite to call all things in the world Szeumara, us being nourished by the 
hing of visible natures through the communication of ight, Por Socrates in the 
Republic says, that the sun is the cause of nutroment and generation to all such 
things as he illuminates, Por every visible thing is notished bem perfected: by 
light, Poras we learn inthe Politious, itis possible to he nourished externally, 
and not only internally, Phe Demiurgus therefore, comprehends all that) the 
world contains, in order that this sensible world may be ἐδ πα pertect trom the 
parts that are in it, conformably to a sitmilitude to him, Hence, this world is a 
Various animal, according to a different part of itself emitting a different voice, 
and from all its parts one voice. For it is also one, fas well as many}. By a 
much greater priority however, the intelligible world is one animal and a multitude 
fof animals], contracting multitude in the one, just as this visible world also, 
exhibits the one in multitude. And the latter indeed, is a whole from parts 5 bat 
the former is a whole prior to parts, cxemptly, uniformly, and according to cause, 
comprehending intelligible antinals. Por from it the fountains of divine natures, 
and all the most total genera proceed. Flence also, the theologist represents it as a 
most tutalanimal, surrounds it with the heads of aram, a buli, a lion, and a dragon ; 
and ascribes to it primarily the female aud the mate, as lo the first animal. 


Female and father, strong and mighty God, 


ry bi ve. 4 2 
Enicapxus, 


says the theologist. He is likewise the first God that is represented with wings. 
And what occasion is there to be prolix? For if he has his progression from the 
primogenial egg, this fable manifests that he is the first animal, ifit is fit to pre- 
serve the analogy. Vor as the egg’ antecedcntly comprehends the spermatic 


* The word used by Plato here for animals. 
* In the origival erroneously npuxe xpos. 


+ For ro ev ον here, it is necessary to read ro wor. 


πον τ TIM.EUS OF PLATO. 303 


cause of the animal, thus also the occult order,‘ uniformly comprehends the 
whole of the intelligible. And as the animal now possesses in ἃ distributed 
manner, such things as were in the egg spermatically, thus likewise this God 
produces into a visible subsistence that which is ineffable and incomprehensible 
in first causes, Concerning these things however, what has now been said may 
suflice for the present. 

If however, as this world comprehends in itself all visible natures, so its para- 
digm comprehends all intelligibles, and the mode of comprehension, as we have 
said, is different in each, yet at the same tine the visible in the former is analogous 
to that of the latter. For Phanes supernally illuminating intelligibles with intel- 
livible light, causes all of them to be visible, and exhibits all things [in the intel- 
ligible] generated from invisible causes ; and the world imparts visibility to bodies 
through the light of the stars. Farther still, this also may be considered as 
admirable in the doctrine of Plato, that at the same time that he preserves the 
union ofintelligibles unshaken, he imparts to them an unmingled purity. For if 
all of them were so united to each other as to be confused, and so as not to 
permit the peculiarity of each to remain undefiled, there would have been no 
occasion to enquire, according to what kind of paradizm the universe was gene- 
rated, Por in things confused there is no distinction of quality. And if these 
were so divided from each other as to be without any communion, some intel- 
ligibles would not comprehend, but others be comprehended. For to comprehend 
and be comprehended pertain to order and communion of powers, and to the 
-rapld conspiration of all secondary natures to become one. Moreover, for the 
union of them to subsist from essence, bat their separation to be rendered appa- 
rent from externally proceeding energies, will be the peculiarity of incorporeal 
and immaterial eflects. For if they are surveyed, themselves by themselves, all 
will be found to be in each other, on account of their being, as it were, of the 
same colour, and especially if the unitics of them are seen with the eye of intel- 
lect. But from secondary natures, and from their participants, we collect their 
unconfused union. Vor whence is the separation of these derived, except from 
the unmingled purity of their, efficient causes? For things which are confused 
with each other, give subsistence to other such-like natures, [i. e. to natures which 
‘are similarly contused.] 


* ile. The first triad of the intellicible order, which is called by Plato in the Parmenides το ¢r 11, 
the one being, or being characterised by, and absorbed as it were in lhc one. 


404 PROCLUS ON THE [Book 1f. 


“ For the divinity wishing to assimilate this universe, in the most exqui- 
site degree, to that which is the most beautiful, and in every respect per- 
fect of intelligible animals, he constituted it one visible animal, contain- 
ing all such things within itself, as are allied to its nature.” 


Atticus, in what is here said, doubts whether the Demiurgus is comprehended 
by intelligible animal. For it would seem, if he were comprehended, that he is 
not perfect. For partial animals, he says, are imperfect, and on this account 
things which resemble them are not beautiful. But if he is not comprehended, 
animal itself will not be more comprehensive than all intelligibles. And having 
doubted, he easily solves the doubt, by supposing that the Demiurgus is above 
animal itself. On the contrary, Porphyry gives an order to the Demiurgus infe- 
ror to the intelligible. Bor establishing a supercelestial soul to be the inaker of 
the world, he places in intellect the paradigm of cenerated natures. Phe divine 
Iamblichus, as a medium between both these, connects and unites the paradigm to 
the Demiurzus, through the union of intellect with the intelligible, But Amelius 
makes the intelligible, which is detined according to being, to be the same with the 
Demiurgus."| We however say, that ammal itself is prior to, subsists in, and is 
posterior to the Demiurgus. For it proceeds to every intellectual order both total 
and partial, The Demiurgus himself likewise, sees himself, and the natures prior 
to himself: for it is not lawfal fur him to look to natures posterior to himself. 
Beholding therefore, Uhese superior natures, he produces all things, and makes the 
universe, so faras it is the universe, or the all, to be the image of the whole intelhi- 
eihle world. The Demiurzus however, is comprehended by the intelligible, accord- 
ine to the cause of the intellectual Gods which there subsist 5 not as beng a part, 
vrone species of it; but as a second order inthe order which is prior to it. Fora 
divine intellect is in one way said to be comprehensive of forms, and in another 
way to comprehend partial intellects. Foreach of the latter indeed, is all things 
ina self-perfect manner 5 but each of the former is united to other forms,” but is 
not all things. For each is itself preserving its own peculiarity, unmingled and 
unconfused. According to the same reasoning also, the intelligibles which are in 
intelliible intelleet, are comprehended by it in one way, but in another way the 


intellectual orders which proceed from it. For you may say, that each of these 


' Por τῷ μὲν τὸν δημιονογον in this place, itis necessary to read ry μέντοι δημιυυργῳ. 


2 Por τῶν αλλων ceo here, read τοῖς ἀλλοῖς εἰδέσιν, 


Slant 


DOOK 11.} TIMUS OF PLATO. 365 


“being self-perfect, is comprehended in all-perfect animal. All such things there- 
fore, as are in the paradigm, are likewise in the Demiurgus ; and in making the 
world with reference to the paradigm, he also makes it with reference to himself. 
With respect to al/ness (παντοτης) however, one is intelligible, but another intellec- 
tual. For both the tetrad and the decad contain all things in themselves; but the 
former unitedly, and the latter distnbutedly. The decad likewise, though it con- 
tains all such things as the tetrad contains, yet because it contains them in a more 
divided manner, itis more imperfect than the tetrad. For the tetrad being nearer 
to the monad is more perfect; and in proportion as quantity is diminished, the 
Inagnitude of power is increased. So that the Demiurgus possessing ἈΠῸ such 
things as intelligible animal possesses, yet at the same time, he has an allness 
inferior to that which is intelligible. In short, as comprehension is twofold, the one 
being such as that of parts in their wholeness, but the other, as that of effects in their 
causes, Plato now assumes the former of these, and says, that the genera and 
species ofanimals, are comprehended as parts in their whole, i. ον in animal itself ; 
all which likewise, he denominates imperfect, as with reference to the whole. But 
the Demiurgus indeed, proceeds from thence as from a cause, yet he likewise 
possesses all things intellectually. The Demiurgus therefore, is comprehended 
by intelligible animal according to the reason of cause, and is not so compre- 
hended as a part, so as to be also imperfect. Hence likewise, Timzus in a cer- 
tain respect thus speaks. For the Demiurgus has all intelligible animals compre- 
hended in himself. For in reality, these are contained in him as parts, which 
remain in unproceeding union with their proper wholeness, and give completion 
to it, as a whole which is not prior to parts, but is from parts. And thus much 
in answer to the doubt. 

In the next place, this also deserves to be surveyed, viz. in what an admirable 
manner Plato, at one time ina way known to us, passes from images to para- 
dizms, and at another time, from paradigms to images; at one and the same time 
indicating the connexion of things, and their progressions and conversions. For 
when he says, that as this world comprehends us, thus also animal itself comprehends 
intelligible animals, he recurs from sensible animals to the causes of them. But 
when he says, that divinity wishing to assimilate the world to the most beautiful 
of intelligibles, rendered it comprehensive of all things, he is willing to pass from 
causes to their effects, imitating the progression of secondary natures. He is led 
however, to such a transition as this, through analogy. For as effects are to each 
other, so are the paradigms of them. And the more total and the more partial, 


366 PROCI.US ON THE [Βοοκ 11. 


subsist in both according to the same ratio. Why however, does he call animal itself 
the most beautiful of intelligibles, though it is the end of intelligibles? May we not 
say, that though there are intelligible orders prior to it, yet the most beautiful is 
inferior to them?) For they do not participate of beauty ; but the producing cause 
of beauty, and the first beauty and elegance subsist in them. Hence also animal 
itself is according to Orpheus, intellectually unfolded into lightin this order. And 
as beauty had a prior existence in che first intelligibles, unitedly and without inter- 
mission, hence Phanes is called by Orpheus, “the very beautiful son of ether,” 
and * delicate Love.” Because therefore, this God is the first that is filled with 
oceult and ineffable beauty, hence also he is denominated most beautiful, being 
the first of participants, though all intelligibles are united to each other. For it is 
not proper to divide them from each other, after the same manneras the intellectual 
orders, but survey one and an indivisible union of them. These things therefore, 
are beautifally asserted (by Orpheus and Plato. 

That however, which is most synopucal' in the words of Plato, is this, that 
he says animal itselfis the most beautiful, not of all intellgibles simply, but of 
mtelhgible animals. Por comparing all-pertect animal with more partial animals, 
he says, itis the most beautiful of all intelligible animals ; so that if there is some- 
thing more excellent: than the nature of animal, it has nothing to do with the 
present assertion. Tt as necessary however, that there should) be a thing of this 
Kind, because bemy itself, and beauty itself are more simple than the nature of 
animal, on which account also they are participated by things which are not 
animals, Moreover, the interpreters say, that the word asysinilation is appropriately 
assumed by Plato. For he is frequently dubious ccncerning the mode of par- 
teipation, Whether itis from: forms themselves being present with sensibles, or 
from their communmeating with them im some other way: but he is not dubious 
whether or not it is stmilitude which makes the sensible world to be the image of 
the intelligible. Dividing however, they say, that of physical forms indeed, the 
sensible world participates as of impressions in wax, but that it receives the 
representations of psychical, and the sunilitudes of intelligible forms.* So that 
since Plato is speaking concerning intelligible paradigms, he very properly, as 
they say, assumes similitude,  Parther still, the world is an animal, as the image 


1 Por συνεκτικωτατον here, Tread σννοπτιλωτατων.ς 
* Concerning the mod > in which forms themselves are participated by sensibles, see the Notes to my 
translation of the Parmenides of Plato. 


BOOK 11. TIM.EUS OF PLATO. 4207 


of this intelligible animal, and of intelligible allness. But it is visible as being 
assimilated to the splendour of its paradigm. For what colour is there, that 


the visible is here. 


‘The Gods adinir'd, mv ether when they saw 
A light unlook’d for, bursting on the view, 


Prom the immortal Phanes’ glittering skin ;" 


fsays Orpheus}. And the world comprebends all kindred natures, because it is 
comprehensive of all sensibles. But Plato adds, “as are allied to its nature,” 
because intelligibles are paradigms to the world of things which are according 
to nature, and not as some Platonists are accustomed to say, of things preterna- 
tural, Torin short, mundane things being divided into such as are according to na- 
ture, and such as are preternatural, into universals and particulars, and into 
essences and accidents, we always admit that there are formal causes of the more, 
hut by no means of the less excellent. For that which is produced from ideas, 
proceeds through nature. But if this is the case with that which is according to 
nature, but not with that which is preternatural, that which is generated from 
ideas is a certain whole, and is perpetual, For if this is not admitted, one of two 
things must take place, either that things contingent will have no existence, or 
that of forms some will necessarily produce, but it will happen that others may 
either produce or not produce. And in the third place, every thing whieh pro- 
ceeds from ideas is essence... Vor since they produce by their very being, each is 
productive of essences. For it would be ridiculous to say that a partial nature is 
effective of essence, but that intelligible form gives subsistence to accident? 
These things however, we shall elsewhere more copiously discuss. Bat what- 
-eyer the world contains is allied to it, because all things in it subsist according to 
intelligible causes. Plato likewise appears in this place to have given a definition 
uf the world, viz. “one visible animal, comprehending in itself all animals.” For 
intelligible animal also is one, but is not visible. And the sun, and each of the 
monadic natures, [or those natures of which there. is only one,jis one visible 
animal, but does not comprehend all others. So that it is evident that the 
above is the detinition of the universe. Let us however proceed to the words 
of Plato. | 


* For ro ov «πεστιλβε in this place, it is necessary to read ry μὲν αἀπεστιλιβε. 
Ὁ For συμιλεβήκοτος evos νποστατικον, read ovp/3e/3qxoros εἰναι νποστατικον. 


368 PROCLUS ON THE [oon τι. 


“ Whether therefore, shall we assert that there is one world, or is it 
more right to say that there are many and infinite worlds ?” 


This problem follows indeed logographically what has just now ' been said. 
For because he had detined the world to be one visible animal, comprehending 
within itself all such animals as are naturally allied to it, it is necessary that he 
should think this to be worthy his attention and discussion, whether the world 
is one certain thing, or not. For of physiologists, some make the world to be 
one; but others assert that there are many worlds; and others contend that 
there are not only many, but also infinite worlds. The consideration of this 
likewise, has a connection with what has been before said, derived from the things 
themselves. For since it has been shown that the world is the image of animal 
itself, and is an animated animal, endued with intellect, it was requisite to add 
a summit to the discussion of it, by showing that itis also one, For thus he will 
demonstrate that it isa God, in consequence of participating a unity which is 
above intellect. For it was not only possible for him to say that it is an image 
because other things also are images, some being fashioned by nature, but others 
by art. Nor an animal alone, because there is a multitude of partial animals, 
Nor alone animated; for man likewise is an image, and an animated animal. 
Nor alone endued with intellect; for both a demon and an angel are amimnated 
animals possessing intellect. But this which especially and primarily pertains 
to divine natures, he before suflered to be ineffable, through the cause which we 
have already assigned. Now, however, he adds the one, and the alone. For 
every thing which ts monadic in the world is divine, as being an image, if it be. 
lawful so to speak of ἐμὲ one. But I denominate divine, that which is such as the 
anzelic, as the dwemoniacal, and as that which is in partial souls. For each of 
these is divine, so far as it 1s suspended from its proper deity, and cach of these ts 
monadic. Such monadic natures however, as have generation and corruption, 
and are expelled into the mortal abode, are opposed to every thing divine. 
Hence this problem 1s suspended from what has been before said. For since the 
paradigm of the universe is indeed a God, and 15 intelligible, is the suppher of 
lite, and is also intellect ; according to that which is divine in him, he makes the 
world to be one; according to the one and the intelligible, he causes it to be 
sensible; but according to the one, the intelligible, and life, he makes it to be 


* For ra νὸν here, read ra νυν». 


nook 11. TIM.EUS OF PLATO. 369 


animated and an animal; and according to all these and intellect, he causes it to 
be endued with intellect. For union accedes prior to other things, and posterior 
to other things. Animal energizes prior to, and in conjunction with other 
thaigs, And the gift of life generates and proceeds together with, and prior 
to intellect. 

From what however is now siown, and from what has been before demon- 
strated, you may assume, that at the same time, the paradigm of the universe is 
unical, and the whole multitude of intelligibles. And neither is the simplicity of 
ewithout multitude, nor the multitude of it divided; but it has the all-various at 
once consubsistent with ¢he one, the monadic with the all-perfect, and the uniform 
with the multiform. For because it proceeds indeed from the good it is united. 
But because it pre-establishes in itself the order of intelligible ideas, it is ἃ}}- 
perfect. And as infinite, it unfolds the multitude of intelligibles ; but as contained 
by bound, it is only begotten. As proceeding likewise from being characterized 
by unity, it has the relation of a monad ; but as being the third from it, it produces 
in itself all the intelligible Gods, and on this account is demonstrated to be all- 
perfect. These things, however, we shail more fully unfold as we proceed. 

But there is a controversy with the interpreters about the text. For to some 
of them it appears that two things are now distinguished by Plato, the one, and 
all multitude. And the word whether being applied by the ancients to two things, 
seems to testify in favor of their opinion, But to others, it appears that there 
is a division into three things, the one, finite multitude, and the infinite. And the 
patrons of this interpretation are Porphyry and Jamblichus, who speak conforma- 
bly both to the things themselves, and to the doctrine of Plato. For shortly 
after he takes away two things, but assumes one thing from division. But from 
three things, an ablation of two and the position of one is eflected, and not from 
two things alone. Nevertheless the word whether’ seems to contradict what 
they assert. It may be remedied however by saying that cither whether signifies 
the same as shall we therefore ; (zw ap ow τὸ πότερον orci ταυτον) for it is 
frequently thus assumed by the ancients; or that the words, or not (ἢ ov) are 
wanting to the sentence; and that it will be perfect by reading, whether do we 
rightly assert that there is one world, or not? And if not, whether there arc many, or 
infinite worlds ? Plato omitting to ‘say this through conciseness. Perhaps too; 
you may say, it is not without design that he omitted the words much and finite. 


* For πρότερον here, read sorcpor, 


Tim. Plat. | Vou. i, ZA 


870 | PROCLUS ON THE (wooK 11. 


For to say how many, or so many, is to speak in a way that gives completion to 
what is said. And as ifthe paradigm is not monadic, s0 as to be the cause of 
one thing, the things generated are intinite 5 after this manner itis probable that 
there are infinite worlds, if there is not only one. For the vacaum being infinite, 
will be the recipient of infinite worlds. 


“ One [i. e. there will be but one world,] if it be admitted that it is 
fabricated according to the paradigm.” 


Again Plato in concord with himself, announces the whole of the conclusion 
prior to the demonstrations, previously to beltef, dissolving the doubt. For the 
word one is uttered analogously to, if seas generated, and to he was wood,‘ and the 
demonstration on account of it, is conformable to the proper method. | For it is 
himself who doubts, himself who dissolves the doubts, and himself who demon- 
strates. Through the doubt, indeed, converting himself to intelleet; but through 
the concise solution of the doubt, energizing according to intellect. For to com- 
prehend the whole of a sentence in one word, is animage of intellectual projec- 
tion, And through the demonstration descending from intellect to dianoia, 
For every one who demonstrates, receives the principles of lis demonstration 
from intellect. Butitis intellect, says Aristotle, by which we know terms 3 for 
through this we apprehend (true) beimes by simple projections, Such therefore 
throughout is the form of the words. 

Let us, however, if you think fit, in the first place, svilogistieally survey the trath 
of the words themselves. The whole sentence, therefore, is of the following kind, 
If the world was generated according to a paradigm, and the paradigm is one, 
then the world is one." Bat the antecedent is true, and) therefore the consequent 
also is true, That the world, however, was generated according to a paradigm, 
was asserted before, and was mentioned both by Plato and ous. But that the 
paradigm is one and monadic, Plato asserts as he proceeds, ‘The assumption 
therefore being true, it remains to see how that which follows from it is true. 
He says then that if the world imitates especially and accurately the para- 
dizm, it ought to imitate it ino all thines, and ought to resemble the essence 


of it. For if it imitates the paradigin in some things, and not in’ others, 


* Instead of ro ἀγαθὸς ἣν in this place, it is requisite to read rw az ules ny. 


* The words ὁ κόσμον apa ἐν ἐστιν, are omitted in the original, but evidently ought to be inserted. 


BOOK "1.] TIM.EUS OF PLATO. 371 


it will not be the imare of ἃ certain whole. For the paradigm making 
by its very being, it makes a certain image of the whole of itself. But this 
being the case that which is generated with reference or according to. the 
whole paradigm itself, is monadic, is perpetual, and is an animal. For as he 
who imitates the whole of Socrates expresses the whole of his life, after the same 
manner, the world being fashioned in the resemblance of animal itself, imitates 
all things mit, so far as itis naturally adapted to such an imitation ; possessing 
all things sensibly which animal itself possesses intelligibly, 

Some however oppose what is here said, by adducing the multitude of men and 
of horses, Por man itself is the cause of many men, horse itself of inany horses, 
and this is the ease with every other form or idea of the like hind. But if some 
one should say, that these beeause they are parts of other things, are on this 
account monadic, the oljector will not cease adducing tous the sun and the 
moon, and all the parts of the world which are monadic. Tence more profound 
solutions of the objection are requisite. The philosopher Porphyry therefore 
striving to solve the didiculty, says, that forms as they proceed, always descend 
into mulutude and division, and pass into balk, and an all-various distribution 
into parts. Tfenee an intelligible essence, procceding into the world, terminates 
ina divided, gross, and material multitade, though on high itis united, impar- 
tible, and monadic., To every thing, therefore, which is intelligible, nothing else 
imparts the whole, for the intelligible itself gives subsistence to it. Hence it 
constitutes it as great as it is able to become. But this universe supplies man 
itself with matter. And on this account the matter of one form receives many 
Impressions of that form. "The world, therefore, is one from one (paradigm), and 
a Whole froma whole. But man is numerous trom one torm, the world supply- 
ing the matter of it. Why, therefore, says he, are there not many suns and 
moons? For the matter of these is from the universe. To this he replies, that to 
incorruptible natures in the world, though they may be parts, the monadic is 
appropriate; but to corraptible natures, multitude. For if there were not many 
participants of the same reason (or form) but only one corraptible participant, the 
form would perish, this being corrupted. It is necessary, however, that all [mate- 
rialj forms perishing, the full perfection of the world should still remain. Such 
therefore is the solution of Porphyry. | 

The divine Tamblichus however reprobates this solution, as dissolving no one 
of the doubts, For let, says he, the whole sensible world possess impartible 
natures partibly, indivisibles divisibly, and monadic natures multitudinously, yet 


372 PROCLUS ON THE [Rook τι, 


why do some things in it still remain monadic, but others not? For this is what 
was dubious from the beginning. He therefore adduces a certain solution of the 
doubt, which is indeed admirable yet is inwant of assistance. For he says that 
of forms some rejoice in sameness and permanency, but others in motion and dif- 
ference. And that some, indeed, are the causes of monadic and perpetual natures, 
but others of such as are mutable and multitudinous. And this indeed is very 
admirably asserted, but requires a certain admonition, which it is necessary to 
make, by considering that atter the one two principles proceed, bound and infinity, 
as Socrates asserts inthe Philebus. And as of numbers, some are more monadic 
but others are dyadic, though all numbers derive their subsistence from the monad 
and at the same time from the duad, thus likewise, though all forms subsist accor- 
ding to these two principles, yet at the same time some are the progeny of bound, 
but others of infinity. And what occasion is there to speak of forms; since of 
the Gods themselves, some belong to the co-ordination of bound, but others to 
that of infinity, both according to their whole orders and according to parts? 
According to total orders indeed, because every paternal, connective, and 
demiurgic series is defined according to bound; but every vivitic and effect- 
ive series, according to infinity. But according to. parts, because of the pater- 
nal and of the vivilic series, some belong to the order of bound, but others to that 
of infinity. If, therefore, this is the case with the Gods, why is it wonderful that 
of forms some are more than others allied to bound, but others to infinity? And 
according to this analogy some forms give subsistence to monadic things, but 
others to those that proceed into multitude. After this manner, therefore, it is 
requisite tu assist this solution. 

Our preceptor, however, dissolves this doubt after another manner, multifarious. 
ly. Tle says, therefore, that every intelligible nature is uniform and_ eternal, but 
that of mundane things, some are able to be more, and others less assimilated 
to the essences of intelhgibles. For such things as are more 1mmaterial and pure, 
are capable of being assimilated ina greater, but such things as are more material 
and gross, in a less degree. As all paradigms therefore subsist in monadic and 
eternal essences, the more excellent natures in the universe especially imitating 
the causes of themselves, are generated in all things most similar to their para- 
digms, viz. according to the monadic, the essenual, and the perpetual; but the 
less excellent, being allotted a secondary form of similitude, are in a certain re- 
spect assimilated to their causes, and in ἃ certain respect not. Hence, as there 
are these three things in intelligible forms, viz. the monadic, the essential, and the 
eternal, whether do mundane natures imitate the monadic and perpetual peculi- 


BOOK τι. TIMAEUS OF PLATO 373 


arity of intelligibles, but not the essential? By no means.’ For it has been de- 
monstrated that it is requisite the things which proceed from them should be 
essences, since they produce by their very being. Will mundane natures there- 
fore be imitations of them according to the monadic and the essential, but not 
according tothe eternal?) This however is impossible. For each of them will 
perish ; being monadic indeed, but not perpetual. For because not perpetual, 
it will vanish into non-entity ; but in consequence of being monadic, there will 
not be that from which it may be generated. Besides, every thing which subsiste 
from immoveable causes, is immutable in essence. But forms are immoveable, for 
they are intelligible. Either therefore itis possible for all things to imitate them 
in all things, or in certain things. But it is impossible for all things to imitate 
themin all things. For the natures which are more remote from their principles 
are in a less degree assimilated to them. Just as with respect to Pythagoras, who 
possesses all sciences, he who is nearer to him, receives all his knowledge secon- 
darily, but he who is more remote from him, learns some of his sciences, but is 
unadapted to the reception of others. Ifitis impossible therefore, for all things 
to imitate them in every respect, it remains that this must be effected by them in 
certain things. And ifin certain things as there are three peculiarities which are 
characteristic of intelligible forms,’ either imitating the extremes, they become 
destitute of the middle, or receiving the two first, they will appear to have re- 
sinquished the third, or not partaking of the first, they will participate of the two 
which are posterior to it. It has however been shown, that neither the first nor 
second is true. T/ence it is necessary that they shoulg not express the monacic pecu- 
liarily of forms, but only the essential and the eternal. On this account all mundane 
Sorms indeed are essences, and are always invariably the same, but all of them are not 
monadic. For all mundane forms do not subsist commensurately to ali the 
powers of their paradigms. But that every intelligible form, and whole paradig- 
Taatic cause having a primary subsistence, is monadic, eternal, and essential, is 
evident. For whatever is not essence, will be an accident. Every accident, 
however, subsists about matter, and is conversant with things which are in matter, 
but not with those which are in separate causes. If likewise an intelligible form 
is not eternal, neither will the image of it be perpetual. It is necessary however 
that it should, if the world always consists of allforms. But the principle perish- 


‘Instead of ro δὲ ovewées ov, ovdayws; in this place, it is necessary to read ro δε ουσιωδε: cv, 
ovdapws; : 
* Viz. the monadic, the essential, and the eternal. 


374 PROCLUS ON THE [noox 11. 


ing, that which is derived from it can by no possible contrivance be preserved. 
And if an intelligible form is not monadic, it will be no longer primarily a para- 
digm. For it is impossible for any thine to be two things primarily, as Socrates 
says in the Republic. Vor whence is allness derived to these mundane forms, 
except from one certain common form? These three things therefore are present 
with all first paradigms. And it seems that the monadie Is present with them 
from bound, the perpetual from infinity, and the essential from the first essence. 

Farther still, it is also possible for us after another manner to solve the doubt. 
Vor of the things contained in the world, some indeed subsist from the first fabri- 
cation fice. the fabrication of the Demiurgus}] alone; but others from the tirst 
and also from the second Cor the fabrication of the junior Gods]. Those, there- 
fore, that subsist) from) the first fabrication, are invariably the same, and are 
monadie, imitating the onlyness of their producing ‘cause. Por the sapermun- 
dane fabrication is immoveable, one, and eternal. Bat things which proceed 
from the second fabrication are mutable, are borne alone In multitude, and sub- 
sist differently at diffrent times. — Por the second fabrication is multiform, makes 
that which it makes with motion, and has time but not eternity connascent with 
itself. Henee the things which proceed from it are very inutable, and inultiplied, 
and entirely moved. For things which proceed from causes that are moved, are 
naturally of this kind. Whence also ΤΠ think the Demiurgus, having constituted 
all the monadice and perpetual natures in the world, excites the junior Gods tu 
the fabrication of mortal natures ; ino order that these, so far as they have some- 
thing perpetual, may derive their subsistence from hin, but so far as they are mor- 
tal, fromthe junior Gods, And that so far as one thing participates of one form 
they might be constituted by hin, but so far as this one is multiplied, they might 
derive their subsistence fromthem. For the mutation and multiplication of mor- 
tal natures are from many canses, and such as are moved. 

Aeain, therefore, this also may be said, that the only-begotten is threefold. Por 
it either signifies the monad of its proper series τ according to Which signification, 
the form of man is monadic, and the form of horse, and every form of things of 
this kind. Orit signifies one thing participated by one thing, according to which 
signification man and horse are not monadie, but the form of the sun and the 
form of the moon. Or it signifies that which has no other thing co-ordinate with 
itself, according to which ineaning the above-mentioned natures are no longer 


only-begotten, since they are co-ordinate with each “other bat whole auinal [or 


Por xpayparos here, it is uccessary ty read nupayorros. 


wooK 1] TIM.EUS OF PLATO. 375 


animal itself} is only-begotten, in consequence of not being co-ordinate with any 
other animal, As the only-begotten, therefore, has a threefold subsistence, if you 
assume that which is truly: only-begotten, it is the third, as the cause of all 
animals, having the relation of a monad to all of them, being participated by one 
thing, and not being co-ordinate with any animal, but being truly monadic. 
This, however, being assumed, that which is conjoined with it now necessarily 
follows. For if the paradigm is only-begotten, that also which is generated 
according to itis only-begotten, imitating the only-begotten nature of the para- 
digin, and nothing else besides the world is a thing of this kind. For no other 
thing besides animal itself, is according to this signification, only-begotten, 
Farther stll, it is requisite to solve the doubt after another manner, by consider- 
ing as follows: Every form is gencrative of onc thing, and of a multitude. Of one 
thing, indeed, because it constitutes a monad similar to itself, prior to the multitude which 
1 produces. But it produces a multitude, because every monad has a number co-ordinate 
with itself. Animal itself, therefore, as a monad, constitutes the whole world. 
But according to each order, it gencrates a number! analogous to the whole, and 
Which is able to preserve the similitude to the universe contorinably to that series, 
Hence the solar paradigm, generates Indeed the visible sun itself, but it likewise 
zenerates a number of solar animals possessing the same form, according to a 
similitude to their proper form, And of animals of this kind, some are 
celestial, but others sublunary, so that such a number as this extends as far as to 
the earth. Man itself, therefore, does not gmncdiately produce this infinite multi- 
tude of men; for progression is no where without a medium; but through numbers 
proximate to the monad and appropriate. lence, since an intelligible form is 
one, itis necessary thatit should not immediately produce the infinite, but ins the 
first place a monad, afterwards an appropriate number, aud so on in suceession. 
For between the intellizible form which is one, end the sensible wich is multiplied, the 
medium is the form which is sensthle indeed, but monadte 3 through proceeding becom= 
ing sensible; but through preserving the similitude of its paradizm, having a monadic 
subsistence. For it may be said to be {ταν absurd, that divine, intelligible, and 
immoveable causes, should not be primarily the causes of things essentially immu- 
table, but of things matenal and mutable. For how is it possible that things 
which are in the profundity of the universe, cau be conjoined with those super- 


ἡ Ap Opoy is omitted in the original. 


* In the original δία τῶν ενυλων, καὶ μεταβλητων; but δία ought evidently to be expunged. 


376 PROCLUS ON THE [Βοοκ 11 


mundane natures ; things deprived of intelligence, with intellectuals ; perfectly 
sautable, with eternal natures; very composite things, with such as are simple; and 
things which in their own nature are dissipated, with united essences? It is 
necessary, therefore, that man itself, and each of such-like forms, should generate 
stable monads prior to a dispersed multitude; from which the progression of 
each to its appropriate number is derived. It is likewise necessary that these 
monads should exist in the second fabrication. Hence they remain invariably 
the same, as being alone produced by an immoveable cause. You must not 
wonder, therefore, #f some one should call man immortal, a brute rational, and a 
plant intellectual. For each of these is primarily a thing of this kind. But pro- 
gression producing a diminution of the all-various imitation of the paradigm, 
exhibits some things sensibles, others irrational, and others intellectual im capacity. 
For as the water, which primarily proceeds from its wuntain, is most similar to the 
fontal water, and preserves its proper purity undefiled; thus also the natures 
Which are first unfolded into hight from intellyible forms, genuinely preserve the 
similitudes of their paradigms ; batas they proceed, dissolve the perfect sumilitude, 
and are filled from their subjects with composition and inelegance. 

In another way, likewise, the solution of the things investigated may be 
attempted. For of fabrication the first is total, one, and impartible; the second 
is partial and multiplied, and proceeds according to a distribution into parts; and 
the third is not only partible like that which precedes it, but comes into contact 
with generated natures, and with the forms they contain, Vou have also these 
three fabrications in Plato, viz. the Jovian, the Dionysiacal, and the Adonaical (or 
pertaining to Adonis), conformably to which he divides his three polities, as we have 
elsewhere shown. The third fabrication, therefore, ts the cause of wholes’ and parts, 
and of things which are not monadtc. The second is the cause of things which are 
monaaic indeed, but are not wholes. And the first 1s the cause of the whole and the 
monadic. For such is the universe, which is not a part of any thing, as the sun 
and moon are, and each of the peculiar parts of the world. If therefore Plato 
had now spoken concerning cyery fabrication, it would have been requisite to 
annex the extensions of forms into multitude, and their divisions. But since the 
present discourse is alone concerning the whole fabrication, or the fabrication 
which has a total subsistence, what occasion is there to disturb ourselves, in con- 
sequence of not remaining in the first fabrications, which are eflected by an 


* For edwy here, it is necessary to read odwy, 


BOUK 11.) TIM.EUS OF PLATO. 377 


mmoveable and total cause? For the whole Demiurgus is a fabricator totally and 
monadically ; since also producing many Gods, he produces them monadically. 
Por each of the Gods belonging to the inerratic sphere, is constituted according 
to one form; since the form of earth is different from that of water, and the form 
vs water from that of fire; the parts of which have a temporal generation and 
corruption. Much more, therefore, do such perpetual natures as the stars, and 
also partial souls, differ in form from each other, For every individual and at the 
same time partial nature, is material. If also partial souls produce different 
peculiar lives, from exerting the reasons they contain, it is evident that they pos- 
sess the reasons of all things universally, and subsisting in forms alone, so that 
the progressions of each of them are according to different forms. This number 
too of forms must be placed in the fountain of souls unically (or having a subsis- 
tence characterized by unity), but distributedly in the principle* of souls. For how 
is it possible it should not be necessary, souls being finite, that the number of them 
should pre-exist in the causes from whence they are derived ? Since even nature 
comprehends the numbers of the things which she produces according to numbers. 
If, however, the Gods are monadic, and souls, the genera between these, are like- 
wise monadic ; so that each thing which the Demiurgus constitutes, is entirely 
monadic. "This likewise appears to be the cause of the perpetuity of the things 
which he produces, that each receives the whole form of the paradigimatic cause, 
Ilence every thing which proceeds from the whole Demiurgus has a nature of this 
hind, 

It, therefore, he gives subsistence to the world, the world is one; both on 
account of the demiurgic monad, and the onlyness of the paradigm; which Plato, 
as it appears to me, knowing, says, “if it be admitted that itis fabricated according to 
the paradigm.” For by not saying if it was generated, but Wit was fabricated, accord- 
ing to the paradigm, he indicates the onlyness both of the paradigmatic and the 
demiurgic cause. For the Demiurgus is a monad, and the paradigm also is a 
monad; and therefore this universe being generated by a monad, with reference 
to amonad, is monadic. Why, therefore, you may say, is he satisfied in what 
follows, with the demonstration from the paradigm? We reply, because the 


“i.e. In Rhea, or the vivitic Goddess, considered according to her first subsistence in the intellec- 
tual order of Gods. : 

>i. δ. In Proserpine, who subsists in the vivific triad of the super-mundane order of Gods, which 
order consists of the Gods who are called apyac or Principles. See the 5th and 6th Books of my Transla- 
tion of Proclus on the Theology of Plato, for an account of the deities called fountains and principles. 


Tim. Plat, Vou. I. 3B 


478 PROCLUS ON TIE [8οοκ τι. 


paradigm is more united than the Demiurgus. For the Demiurgus himself is a 
monad, through his similitude and analogy to the paradigm. This however is 
evident. For among the kings, he is analogous to it ; and both the Demiurgus 
and the paradigm are analogous to the intelligible monad.' Hence, since the 
monadic nature is from thence derived to the Demiurgus himself, what ought we 
to think concerning the universe? Js it not, that it primarily possesses its only- 
ness from the paradigm? The paradigm, therefore, is a more principal thing, for 
the purpose of demonstrating the onlyness of the world. And again, you may 
see, that these are three monads, viz. animal itself, the demiurgic cause, and the 
universe. But the first, is an intelligible monad, the second, an intellectual 


monad, and the third, a sensible monad. 


“ For that which comprehends all such animals as are intelligible, can 
never be the second, [or co-arranged] with* any other thing.” 


The necessity of these demonstrations is admirable, showing that all-perfect 
animal is one and monadic,' similar to those methods through which in the 
Sophista, he demonstrates that the multitude of beings is to be referred to one 
truly existing being. For if there are two principles of beings, either each of 
them is primarily being, or only one of them. But if only one ofthem, the other 
will proceed from this. And if each, itis necessary there should be another being, 
from which both of these are beings. For cach of these is a certain being, and 
not simply being. After the same manner likewise, he now shows, that all- perfect 
animal is one. So that according to all the orders of things, that which is said to 
exist primarily, will be only-begotten. For being itself is primarily being, Just as 
anima! itself is here demonstrated to be primarily animal, or only-begotten. 
For how is it possible this should not be only-begotten? For if there is another 
animal co-arranged with it, either each has all things, or one of them has all things, 
but the other not, or neither of them has all things. For besides these, there are 
no other consequences. If, therefore, it should be said that neither of them is all 
things, each of them is imperfect. We however are speaking of that which is all- 
perfect, and we investigate whence it possesses all things. For it must not be 


ice. To the summit of the intelligible order, or being itself. 
> In the text of Proclus μεθ᾽ erepoy erroneously instead of μεθ᾽ ἐτέρον. 


> Τὰ the original ἐν ov καὶ pevoy. But for μενον Tread μοναδικον. 


nook 11.] TIM.EUS OF PLATO. 379 


said, that the sensible universe has indeed all things according to its own order, 
and that the soul possesses all reasons, as is evident from the things to which it 
applies itself, and from assigning to every thing its appropriate reason; but that 
there is not a certain intelligible, which is truly comprehensive of all intelligibles, 
Just as soul contains all things dianoetically, and the universe sensibly. For 
whence is allness derived to these, except from intelligibles? If, therefore, the 
intelligible is all- perfect, that will be the paradigm of the universe which is prima- 
rily all. But if one of them is all things, and the other not, these will neither be 
co-arranged with each other, nor con-numerated 3 but that which has not all things 
will be inferior to the other, and that which is all-perfect’ will have a more com- 
prehensive power. Hence the one will be a part, but the other a whole; and 
both will not be all-pertect animals, but one of them will be more perfect than the 
other. For that which has a diminished perfection is not all-perfect. But if 
each of them is all things, whence did they obtain all things? — For it is necessary 
that they should reccive this allness from something. For as participating of one 
form, they subsist from one cause, And thus the natures which similarly participate 
of all things, possess this allness from one cause. There will therefore be a cause 
prior to them ; since it is necessary that where there are two things there should be 
an antecedent cause, which conducts them together. This cause, therefore, which 
is prior to them, is either all things indivisibly, or divisibly. But if indivisibly, 
another cause will be requisite as amedium. For the medium between that which is 
perfectly indreisible, and the duad which possesses all things divisibly, is the monad 
whieh has all things indivistbly;' this indeed being itself united by an indivisible cause, 
but uniting the allness which is in the duad. Hence that which primarily comprehends 
all things ts the monad which is prior to the duad. But in that which subsists indivi- 
sihly, the sced and cause are contained of an allness which is characterized by unity. 
Deservedly, therefore, is all-perfect animal said to be monadic, and incapable of 
being the second with another thing, not only as the words appear to say, because 
it is not conjoined with another, but because if it were arranged with another, it 
would be secondarily, and no longer primarily all things. For after all-perfect 
animal, there are causes which are co-arranged with other kindred natures, but 
which have not primarily all things. hat, however, which primarily possesses 
all things is monadic. But if it is comprehensive of all things, there will 

* The original is, τοῦ yap αδιαιρετως παντὰ ovros, και rns δυαδος τῆς παντὰ ἐχούσης, μεσον ἐστιν ἡ μονας 
n Tarra ἐχϑυσα διηρημενως. But it appears to me to be neocssary to read, agreeably to the above transla- 


tion, τοῦ yap αδιαιρετως παντῇ ovros, καὶ τὴς ἑναδος τὴν παντα ἐχούσης διηρημενως, μέσον φστιν ἢ μονας ἢ 
ταντὰ ἔχουσα αδιαιρετωι. 


380 PROCLUS ON THE [BooK 11. 


not be an intelligible animal besides it. For if there were, this would no 
longer be all-perfect, but a part. And that will be the whole of which this will 
he alone a part. For it is necessary that multitude should stop at the monad. 

Why, however, does Plato say, the second with another thing? For it would 
have been sufficient to have said, with another by itself, or the second, by itself. But 
he conjoins both, for the purpose of indicating that the nature which 1s co-ar- 
ranged with another, and is not monadic, cannot as we have before observed, be the 
first. Perhaps likewise, it signifies the contrary, and that what is said pertains to 
thingsand not to words. For the form which is incorruptible natures entirely subsists 
with another. For the human form is in this individual, and in that, the partici- 
pants being many, and on this account each is with another. That form, however, 
which is perpetual, yet not a whole, though it may be monadic, and on this 
account not with another, yet it is more imperfect than a certain whole. But 
that which is neither in many things, nora part with another thing, 1s not secon- 
dary, as being one and a whole, and not a part. Very properly, therefore, does 
the theologist produce Phanes, the only divinity bearing the seed of the lustrious 
Gods,’ from the God who 15 occultly all things ; and from Phanes gives subsis- 
tence to all the second orders of the Gods. For Heaven indeed proceeds toge- 
ther with Earth. But she, 


Again th’ extended heav’n and earth? brought forth. 


Aud Saturn proceeds together with Rhea. For according to a third progeny, 
Earth produced [as the theologist says,] “seven pure beautifal virgins with rolling 
eyes, and seven sons that were kings, with fine long hair.” But the Demiurgus, 
who is the great Jupiter, is conjoined with Juno. Hence also, she is said to be 
of equal rank with him, and proceeds from the same fathers. Phanes, however, 
proceeds by himself alone, and is celebrated as female and father. 116 also produ- 
ces the (three) Nights, and is present with the middle Night. For he 


Pluck’d the shorn flower of Night.’ 


According to this theologist therefore, all-perfect animal is not the second with 
another, but fills the orders of Night, and also fills the celestial orders with the 


> For θεὸν κλυτὸν here, it is necessary to read θεων κλυτων. 

τ, οὶ The intellectual Earth brought forth the sensible Heaven and Earth. 

2 In the original avros yap ens παιδὸς ἀφείλετο covpipoy arfos, But for ens waséos, it appears from 
Eschenbach to be necessary to read τῆς Nu«res. 


Book 11} TIMUs OF PLATO, 381 


allness of himself; in imitation of whom, Jupiter likewise, produces twofold 
orders, the super-celestial and the mundane. Phanes, however, gives subsistence 
to twofold triads, but Jupiter to twofold duodecads. For on this account bis 
sceptre is said to consist of four-and-twenty measures. Hence, the demiurgic is 
always assimilated to the paradigmatic cause, but proceeds into multitude from 
intelligible union. These things, however, are also elsewhere discussed. 

But that animal itself rejoices in onlyness, is also manifested through the 
Orphic theologies. For as Phanes is the offspring of an egg, it is evident that he 
isan animal, At the same time also, he is called by Orpheus the happy aad 
venerable Metis, bearing the seed of the illustrious Gods; to whom Jupiter 
being analogous, is likewise denominated by Orpheus Metis and a demon. 


One power, one demon, the great lord of all. 


Thus too, the Oracles call this mighty God (i.e. animal itself] the fountain of 
fountains, and say that he alone generated all things. “ For from thence the gene 
ration of abundantly-various matter entirely’ leaps forth. Thence a fiery whirl- 
wind sweeping along, obscures the flower of fire, leaping at the same time into 
the cavities of the worlds. For all things thence begin to extend their admirable 


rays downwards.” 


“For again, another animal would be required about these two, of 
which they would be parts; and it might be more rightly said, that the 


universe is assimilated to this comprehending third, rather than to the 


other two.” 


This which is now asserted by Platu, may be easily demonstrated from the 
demiurgic goodness. For ifthe Demiurgus is good, he fabricated the universe with 
reference to all-perfect aniinal. Buthe is good and the best of causes, and therefore 
he assimilated the world to all-perfectanimal. Forit is necessary that the first Demi- 
urgus should be intellective of the first paradigm ; and that being intellective of it, 
he should be the maker of that which is in every respect most similar to it. Forif 
there is nothing which is intellective of it, it will no longer have the order of a 


paradigm, with respect to that which is fabricated by the first Demiurgus. If, 


however, you should say, that it is necessary there should be other secondary 
causes, which produce with reference to more partial paradigms, you say well 


* For Oey aby here, read ενθεν apdny. And for apvépow, αμνδροι. 


Γ. 


382 τ PROCLUS ON THE [βοοκ τι. 


indeed, but at the same time you should preserve the universe one, For the fabri- 
cations of these partial paradigms are parts of the universe, in the same manner 
as the paradigms, and vice versa. As therefore paradigms are parts of paradigms, 
demiurgic’ are parts of demiurgic causes, and fabrications of fabrications, it is 
necessary that the wholeness of the universe should be the image of all-perfect 
animal; and that a!l-perfect animal should be the paradigm of the universe. 
Moreover, it has been demonstrated that animal itself is one, and alone, as being 
monadic. The world therefore is one and monadic, in order that it may perfectly 
imitate its paradigm. For as it primarily receives a simuar idea of it, how is it 
possible it should not adumbrate all the nature of it, im consequence of having 
been generated intellectual, perpetual, and monadic? 


“Tn order, therefore, that the world from its onlyness or being alone, 
might be similar to all-perfect animal, on this account the artificer nei- 
ther made infinite, nor two worlds.” 


Again, Plato reminds us of the Demiurgic cause, in order that we may un- 
derstand also from this, that every thing which is generated by the whole fabri- 
cation, 15 monadic, perpetual, and intellectual; and that the Demiurgus is the 
cause of all things, in consequence of producing the monnds of them; but that he 
delivered the multitndinous and partial fabrication to the yunior Gods. | Farther 
still, he also latently teaches us who this all-perfeet intellect is, the name of 
which is so celebrated by the more modern philosophers ; viz. that it is intelligible 
intellect, in which the universe primarily subsists. Before, therefore, he called it 
distributedly “ according to all things perfect,” because he then celebrated its all- 
ness; but now speaking of it collectively, he calls it “ a/-perfect,” since his dis- 
course is about the only-begotten. 

The infinite, however, in a certain respect is, and ina certain respect is not. 
Buta thing is said to be infinite ina three-fold manner ; either according to power, or 
according to multitude, or according to magnitude. The infinite therefore according 
to power isin divine natures, and in the world. For thenever-failing, and the per- 
petual, are the peculiarities of the infinite according to power. But the injinite ac- 
cording to multitude partly is, and partly ts not, Lor it has not an at-once 
collected subsistence, but exists according to a part. And the infinite according ta 


Ἰ Instead of δημιονρ npura here, itis neccessary to read δημιονργικα, 


BOOK 11 TIM.ZEUS OF PLATO. 383 


magnitude, neither erists according to a part,’ nor has any existence whatever 
Hence the infinite according to multitude, if it exists in the worlds, in the first 
place, will be without arrangement with reference to itself. For what order can 
there be in the intinite of things first and second, where there is no first? Jn the 
nevl place, it will not hace one producing cause. Lor if ithad, that cause would 
produce the one prior to multitude, and the whole prior to parts. For being itself one 
it would first assimilate to itself the things posterior to itself. For every cause which 
is effective of things according to nature, produces things similar to itself. But 
there is no first in those worlds, since they are infinite. And if they suppose 
other worlds consisting of others, either the causes of them will be unco-ordinate 
or co-ordinate. And if co-ordinate, it is necessary that the worlds should have 
one co-arrangement. But in the infinite there is no order. To which we may 
add, that the intervention of a vacuum in the middle, will separate the worlds. 
Bat if the causes are unco-ordinate, we must admit that there is a divided and 
unsympathetic multitude in the principles. This, however, will entirely abolish 
both all the causes themselves, and the things posterior to them. For the causes 
will be corruptive of each other, not being able to subsist in conjunction with, in 
consequence of being perfectly foreign from each other. But the things which 
proceed from them, collapsing, will stop, and will not have any thing from 
whence again they can be generated, the principles being destroyed. 

Perhaps, however, some one may say that there is neither one world, nor infi- 
nite worlds, but many and finite. For we have heard of a certain Barbaric 
opinion, which the Cheronean Plutarch relates,’ placing in one equilateral. tri- 
angle the intelligible world according to the middle of it, in each of the sides 
sixty worlds, about the intelligible, and in each angle one world; all of them 
(except the intelligible) being such worlds as that in which we are comprehended, 

So that there are three leaders, and thrice sixty others, under them. For the 
angular are of a more ruling nature than the lateral worlds. "This opinion, there- 
fore, introduces a multitude of finite worlds, and makes the intelligible to be one 
of them. Unless, indeed, you arrange the intelligible world in the middle, as the 


' The words, ovée xara μέρος are omitted in the original; but, as it. appears to me, ought to be 
inverted. 

* These arguments, which possess an invincible strength, fully show the futility of that very popular 
theory of the moderns, that there are infinite worlds. For like most other modern dogmas, it is 
unscientific aud rambling. 

4 See Plutarch’s Treatise on the Sileuce of the Oracles. 


284 PROCLUS ON THE {Boox "1. 


root of all things, but the three angular worlds as connective of all things, and 
causing all things to be one, according to one mundane intellect, one soul, and 
one nature. Or according to the empyrean, etherial, and material world, For 
an angle is connective of the sides. But the three sixty worlds may be said to 
be the multitude according to each sphere of these. For the spheres are 
twelve in number; and the multitude in each is spherical, of which the pentad 
is a symbol, being the first spherical number. Hence there are thrice sixty 
worlds, because there is an intellectual, a psychical, and a physical series, accord - 
ing to each sphere of which the pentad is a symbol; or because there is an 
empyrean, etherial, and material multitude of Gods. If, however, some one 
shomld not admit that these things are obscurely signified (in this narration of 
Plutarch}, but should assert that the worlds are truly divided according to num- 
ber, we ask him, whether it is better to make one world comprehensive of all 
things, or many worlds separated from each other? Por the former makes 
multitude to be connectedly contained by the monad, and parts by the whole ; 
but the latter dissipates production into an unco-ordinate multitude; though 
nature, and every cause of this kind, makes amonad prior to multitude, and a 
whole connective of parts. Jf likewise the worlds being spherical, touch each 
other, they will touch according toa point, but in the whole they will be separated 
from each other, and will be more unsympathetic than sympathetic. Itis neces- 
sary however that things which proceed from one cause, should be co-passive 
with each other, and give completion to one lite. Butif they do not at all touch 
each other, they will be [entirely] separated. How also, Aristotle would say, 
will things which are upward be downward, and things which are duwnward be 
upward, interval being external to the worlds?) And how will this thing pertain. 
ing to the worlds be arranged here, but another there? For that which is upward 
to us, will be to others downward. Will not the earth therefore of the other 
worlds, and every thing there which is heavy, be impelled to this world, if the 
motion of that which is heavy tends downward? But at one and the same time, 
a body which in one of those worlds tends upward, will, as proceeding to this 
world, tend downward. And there will not be an order of motions, or powers, or 
of things which are co-ordinate in the universe. Unless some one should say in 
answer to this, that there is a different middle in each of the worlds : for the middle 
isnot the middle of a vacuum, but of a world. Each part therefore of a world 
tends cither to the middle, or to the circumference of that world, but not to that 
which is foreign to it. All the things, however, that are in other worlds, are 


ROOK 11. TIMAUS OF PLATO. 335 


foreign to each other. If therefore, some one should think that these assertions 
are worthy of belief, let them remain as such. 

Plato however, has chosen the most principal and proper cause of their being 
but one world, viz. that which is derived from the paradigm of the universe ; but 
has omitted as concauses the above, and such-like causes. A demonstration 
also of this kind is definite. For it does not separately confute those who say 
there is a multitude of worlds, and separately those who introduce an infinite 
number, dispersed in different places, and intercepted by a vacuum, but at one 
and the same time he shows that the assertions both of the former and the latter 
are false, directly proving that the world is one from the onlyness of the paradigm. 
And farther still, he avoids the modes of argument which are derived from 
matter. Lor he neither demonstrates, as Aristotle docs, from matter being one, 
nor from places being definite according to nature, nor from essence, i.e. matter 
which is a body, being united, according to the doctrine of the Stoics. For 
Plato alone or especially employed, says Theophrastus, the cause which is derived 
from prooidential inspection ; beautifully testifying this of Plato. As we have said 
therefore, he ascribes the onlyness of the world to the paradigm. For if the pa- 
radigm is one, and the Demiurgus is one, it is necessary that the world should 
be one. -Or rather, if the paradigm is one, and the world adumbrates the 
onlyness of the paradigm, the world is onc. But the antecedent is true, and 
therefore the consequent. For the paradigm is one, as he before demonstrated, 
and constituted the world conformably to the onlyness of itself, For as the in- 
telligible paradigm was generated one from the one which is the good, so likewise 
with reference to itself being one, it constituted the world only-begotten. Hence 
the world is one. And neither are there many worlds ; for there are not many 
first paradigms ; nor infinite worlds ; for the infinite according to multitude, does 
not even exist in mortal natures, so far is it from having a subsistence in perpe- 
tual beings. 

But it is possible, says Porphyry, to use the demonstration of Plato in all 
other principles. For through this, not only intelligible animal is demonstrated 
to be one, but also the first Demiurgus. And inshort, it may be demonstrated, 
that there are not many principles of intelligibles, but one priticiple. For again 
another principle of their being many would be requisite, through which the 
principles themselves are unbegotten. For every thing which is naturally inherent 
mmany things, is necessarily derived from one cause. He therefore who says, that 
God and matter are principles, must be compelled to admit that there is a certain 

Tim, Plat. Vou. I. - 950 


380 PROCLUS ON THE TIMZEUS OF PLATO. [woox τι. 


other cause prior to them. For neither is matter sufficient to itself, nor will God 
be comprehensive of all things [if there is another principle independent of him). 
It is necessary therefore, that there should be a cause prior to these which com- 
prehends all things, and which is truly suthcient to itself, and is not in want of 
any other thing. 


“ But this heaven (or universe} was generated, is, and will be one 
and only-begotten.” 


The only-begotten indeed, adumbrates the monadic cause, and indicates an 
essence which is comprehensive of all secondary natures, and has dominion over 
wholes. Fur the theologist is accustomed to call Proserpine only-begotten ; ας pre- 
siding ina leading and ruling manner over all mundane natures, and as the cause of 
only-begotten animals, For the Goddess who ts posterior to her gives subsistence to 
the animals which are not only-begotten, as being irrational, The theologist there- 
fore, on this account calls Proserpine only-begotten, though he produces another 
divinity from the same causes as he produced Proserpine, Unity however, ts 
imparted to the universe from the one unity of unities. For as the being which ts 
every where, is derived from being itself, so the one! whichis in all things is from 
the one itself. But the words “ was generated, ts, and τοῦδ be,” manifest the tem- 
poral perpetuity of the universe, which is extended with the infinity of time. For 
the term weas, is indicative of the past, the term is, of the present, and the term 
will be, of the future time. Again therefore you have the term ove couformably 
to the image of the one being [the summit of intelligibles); but the terms was, és, 
and will be, conformably to the image of eternity. Bor the infinity ΟΥ̓ time 
imitates the eternal infinity. But all these are according to the image of animal 
itself. For this was) primarily monadic, and traly an eternal one. But the 
world is monadic and perpetual through the initation of it. Parther still, the term 
“was generated,” ts significant of perfection ; the term “4s,” of the participation of 
being ; and the term “will be,” of perpetual yencration, through which the world 
has a never-failing subsistence. So that of these, the first is from the one; for 
from thence perfection in imparted to all things, But the second is from the one 
being, And the third is from eternity ; for from thenee the never-failing is” inhe- 
rent in wholes. 


' For ro ey πᾶσιν ov here, itis obviously necessary to read ro es πᾶσιν ev. 
’ y a 


BOOK III. 


THe present treatise in one way surveys the world according to the wholeness 
which it contains, conformably to which also it is similar to all-perfect animal, 
and was generated an only-begotten animal, animated and endued with intellect ; 
but in another way, according to the division which is in it; as when it divides 
the soul from body, and likewise things which have a more formal order, But 
how does the psychical breadth proceed from fabrication, and according to what 
kind of reasons? For since the world is an animated animal and endued with 
intellect, three things are exhibited in it, viz. a certain body, soul, and. intellect. ὦ 
Intellect however, is entirely unbegotten : for it is allotted an eternal essence and 
energy. But body is entirely generated: for it consists according to the whole 
of itself. in the whole of time, And soul is of a middle essence. As therefore, 
it is arranged in the middle of impartible and partible natures, after the same man- 
ner also, it is the boundary’ of unbegotten and generated essences. Hence it is 
generated indeed, as with reference to intellect, but is unbegotten, when consi- 
dered with relation to a corporeal-formed nature. It exists also as the end of eter- 
nal beings, but ranks as first among things that are generated. On this account 
therefore, Plato delivers to us an all-various generation of body, producing it 
wholly from causes different from itself; but he produces soul both trom itself, 
and from the total fabrication and vivitication. He does not however, in words 
devise any generation of intellect. For neither is intellect produced according to 
idea, nor does it admit of any name of generation, being entirely unbegotten, 
and eternal. It is however unfolded into light from wholes, but abiding in them 


* For epwshere, it is necessary to read opos. 


388 PROCLUS ON THE [BooK "ι. 


inherently, it proceeds unitedly, together with its more total causes. Hence it 
abides impartible and undivided, being preserved by undefiled and inflexible 
powers, while another life is distributed and divided about the parts of the um- 
verse. Plato therefore, delivers the first: hypostasis of the universe from fabrica- 
tion, viz. an hypostasis according to wholeness; according to which it becomes 
animated, divine, and endued with intelleet, conformably to a similitude to all- 
perfect animal. But he adds asecond hypostasis, which divides the world ac- 
cording to wholes, and the production of total parts; soul and the corporeal- 
formed nature existing according to this hypostasis. For intellect is entirely unbe- 
gotten, as we have said, because it is without generation and indivisible; except 
that it proceeds in an unbegotten manner, from the providence of the Demiurgus. 
But he calls the nature which receives intellect, the evolution ἡ itself into light of 
soul. For the Demiurgus himself places the circles of soul in intellect, unfolding 
it without division, as being impartible, and without figure, as being pertectly 
unfigured. And he delivers after this, the third hypostasis of the universe, divid- 
ing it according to parts, and giving perfection to each of the parts. For he 
delivers to us, how fire and air, water and earth are generated. But in the Jast 
place, he surveys the energy of fabrication which is effective of body ; and neither 
in this does he descend to particulars," but abides in the whole elements. — For 
the total fabrication is the fabrication of wholes, and of total parts. But he deli- 
vers the formation of individuals, and of things which are truly partial, to. the 
junior Gods ; in order that imitating the providence of their father about wholes, 
they also may receive a similar fabrication about particulars, and may have that 
analogy to him which he has to the intelligible paradigm. For being intellectual 
as with reference to this paradigm, and having the order of intellect, as with 
relation to intelligible intellect, he becomes himself intelligible to the mundane 
Gods. 

As we have said therefore, fabrication being triple, the first, according to whole- 
ness, the second, according to a division into wholes, and the third, according 
to a division into parts,’ Plato now intends to deliver to us the middle or second 
fabrication ; having indeed a transition of this kind consentaneous from. things 
themselves 5 and having also an opportune progression to this from what had been 


" For aagaow here, read expavau. 

* For ra sadeora, read ra καθέκαστα. 

Ὁ In otber words fabrication is either Jovian, or Dienysiacal, or Adontical, as was before observed 
by Proclus. 


BOOK 111. TIM/EUS OF PLATO. 369 


before said. For since he had defined the world to be one visible animal, compre- 
hending within it all such things as are naturally allied to it; that the world 
indeed is one, he demonstrated from the onlyness of the paradigm ; but that it is 
visible, and that it is comprehensive of all kindred natures, is rendered manifest 
to us by the division of the universe into wholes. For if we can discover from what 
cause the world is visible, and how all the elements are co-arranged in it, and 
through what analogies, we shall easily perceive that it comprehends all kindred 
natures, and that there is nothing sensible which is not contained in the one ambit 
of the world. Perceiving this however, we shall sufficiently obtain the object. of 
investigation, For this was, how the world is visible, and how it is comprehep- 
sive of all things which are naturally allied to it. For from what has been before 
said, we assume that the world is alone; but from these things, that it is all-per- 
fect. 


“Since, however, it is necessary that what is generated of a corporeal 
nature should be visible and tangible ; but without fire nothing can become 
visible, neither can any thing be tangible without a certain solid, nor solid 
without earth ;—hence divinity beginning to fabricate, constituted the 
body of the universe from fire and earth.” 


Plato having a little before given the definition of that which is generated, call- 
ing it that which is becoming to be, and which is perishable, he defined it to be 
that which is the object of opinion in conjunction with sense. But demonstrating 
that the world is generated, he converts the definition. For he says that sensibles 
are seen to be things which are becoming to be, and are generated. But now 
transferring that which is itself generated, to the order of a subject, he predicates 
of it the visible and tangible. For these are the extremes of sensibles, just as the 
sight and the touch are the extremes of the senses. Hence there, as 1 have ob- 
served in what he says respecting the world being generated, he converts the 
definition. But here he gives it according to nature. For that which is becoming 
to be was in the order of the indefinite. But as he said in the hypotheses, that 
which is the object of opinion in conjunction with sense, is to be assumed in the 
definition. Ie says therefore, it is necessary that what is generated should be | 
sensible, not indeed every generated nature, but that which we before called gene- 
rated, viz. the composite nature, and which is always becoming to be through the 
whole of time. For soul also is generated, but the discourse is not about this. 


200 PROCLUS ON THE [Boox 11. 


If however, some one should say that according to Plato material forms and 
qualities themselves are apprehended by sense, and yet are incorporeal, and at 
the same time have generation, let him know, says the divine Tamblichus, that 
these likewise contribute to the hypostasis of bodies, and are surveyed in conjunc- 
tion with them. Since therefore the world has a certain corporeal and likewise 
an incorporeal portion in it, and this latter is two-fold, one being inseparable, but 
the other separate from body; since also the portion of the incorporeal, which is 
separate from body is two-fold, viz. psychical and intellectual; and further still, 
since the world also has the unbegotten and the generated, but the whole of 
every thing which consists of the unbeyotten and the generated, is generated, 
Plato very properly calls the whole world something generated and corporeal. 
formed. For if a whole consists of the mortal and the immortal, the whole is 
mortal ; if from the unbegotten and the generated, the whole is generated 5 and if 
from the incorporeal and the corporeal, the whole has the form of a corporeal 
nature. For if indeed, the incorporeal itself is co-passive with body, it becomes 
itself corporeal-formed, and not the whole only. Ty, however, that which is prin- 
cipally and properly incorporeal, is itself exempt and impassive, being raised 
above body, this more excellent nature is not indeed body, since it remains tn its 
own purity, but the whole may more justly be denominated corporeal-formed. 
Hence, since the world participates of many and blessed prerogatives from. its 
generator, but partakes also of body, itis deservedly called corporeal-formed, 
visible and tangible, according to the whole of itself Tor it is generated. But 
that which is generated is visible and tangible and has a body, as was rightly 
asserted before. 

Plato beginning therefore from body, in the first place gives it to be sensible 
according to the extreme senses. In the next place, he imparts to it that which 
is more perfect than this, viz. the bond through analogy, which is connective of 
the bodies it contains, In the third place, he makes it to be a whole consisting 
of the wholes of the elements. Afterwards, in the fourth place, he gives ita sphe- 
rical figure, in order that it may be most similar to itself according to form. In 
the fifth place, he shows that the world suffers all things in itself, In the sixth 
place, he distributes to it an appropriate motion. Afterwards, in the seventh 
place, he animates it through a divine soul. In the eighth place, he imparts to 
it atemporal period. Afterwards, in the ninth place, he establishes the senes ' 


For cepa here, itis necessary to read σειρα. 


βοοκ 111.] TIM.LUS OF PLATO. 391 


of Gods in it, who conjointly produce the perfect year. And _ in the tenth place, 
he makes it to be perfect from all animals which are assimilated to the four ideas 
{in animal itself]. And thus through the decad he gives completion to the whole 
fabrication of things. ‘These particulars Lowever will be unfolded as we proceed. 

Now therefore, we shall observe, that since the world possesses interval, and 
is apprehended by sense, it is known through the sight and the touch; being 
visible indeed, in consequence of being wholly filled through the whole of itself 
with light ; but existing tangible in consequence of being a solid. For itis suf- 
ficient for it to receive through these senses, all sensible aatures. The visible 
also, and the tangible conceived as always existing in the world in the four ele- 
ments, are contraries. For these as being most distant from each other and un- 
der the same genus, are contraries. For both are sensibles, and this is their com- 
mon genus, and they are most distant from each other, since the one is immedi- 
ately sensible, but the other is not sensible without a medium. If however, 
we lvestigated the contraries in the elements so far as they are mutable, we 
should not say that they are fire and earth, but fire and water. For water espe- 
cially extinguishes fire. Each also of the assertions is true. For it is common 
to both to have their contrariety consist in being extremes. And in this the asser- 
tions accord, as in senstbles indeed, carth being contrary to fire, but asin things of a 
mutable nature, water to fire. Hence also Plato opposes the visible to the tangible. 
Or, [it may be said] that he assumes the sensible clements, as not yet considering 
the mutation of them, according to which water is more contrary to fire than 
earth. What Plato therefore here says, is not as Theophrastus thought, imperfect : 
for he doubts as follows: Why does Plato say that the peculiarity of five is visi- 
bility, and of earth tanzibility, but does not at all mention the peculiarities of 
the other elements? We reply, it is because we see the world, and also touch it, 
but we do not taste, or hear, or smell it. The world itself also is visible and 
tangible to itself. And as being luciform indeed, itis visible, perceiving itself 
through divine light, which is extended through all heaven, and is similar, as 
Socrates says in the Republic, to the rainbow. or this divine light is that which 
is primarily visible, and pervades through the whole world. For as the sphere of 
the sun is the sight of the soul which is in it, thus also the sight of the sphere" is 
that divine light, which pervades through all visive* natures, and operates on, 
and imparts life to things that are visible. You may likewise say, that this is 


* For ψυχης here, it is necessary to read ogaipas. 
* Instead of eparwy in this place, I read σρατικων. 


392 PROCLUS ON THE [Βοοκ 111. 


the first and most principal sight, but not that which subsists in conjunction with 
passion, and which is separated from visible natures. But again, the world as 
being solid and full of life, has what is called a co-sensation of itself. For we 
also have a co-sensation of the motions or passions which inwardly subsist in us. 
And through this consciousness, the world becomes tangible to itself. The most 
proper solution however of the doubt, is that which says, that Plato assumes the 
extreme elements prior to the others, because the latter subsist for the sake of the 
former. And he intends to show that the rest are constituted as the bond of the 
extremes. Orit may be said, that through the extremes he also comprehends 
the media. For as the universe is defined through fire and earth, and the media 
which are comprehended in these, thus also through the visible and the tangible 
he comprehends all the variety of sensible natures. 

This however, he employs as anaxiom. For it is usual with him prior to each of 
the subjects of discussion, to assume an axiom from which he demonstrates the thing 
investigated. Thus for instance he assumes axiomatically the sentence, “ Jn him 
who is good envy ts never ingenerated about any thing,” in order that he may demon- 
strate that the Demiurgus imparts good to all things. And again, in this way he 
assumes the words, “ Jt neither was, nor will be lawful for the most excellent nature to 
effect any thing else than that which is most beautiful ἢ in order to show that the uni- 
yerse is an animal endued with intellect and animated. This too, is the case with 
the words, “ That which is assimilated to an imperfect thing can never become beauti- 
ful ;” in order that he may survey what the nature of the paradigm is, according to 
which the Demiurgus constituted the world. After the same manner therefore here, 
previously assuming as an axiom, that what is generated ts visible and tangible, he de- 
monstrates from this, how the elements contribute to the composition of the world, 
md how they are arranged in the universe. For if itis necessary that the world 
should be visible and tangible, fire and earth are necessary to it: for that which 
is primarily visible is fire. In the first place, indeed, because visible natures them- 
selves are luminous substances: for all colours are the progeny of light. In the 
next place, because (he sight itself is light proceeding from an etherial-formed essence. 
And in the third place, because sight, and that which is visible, require the con- 
gregating power of light, in order to their existence in energy. ΕῸΓ what else Is it 
than light that collects both these together? So that the world will be in want 
of fire, in order to be visible. To which also may be added, that Pythagoras in 
what he says to Abaris, demonstrates that the eye is analogous to fire. For it ts the 
most elevated of the instruments of sense, just as fire is of the elements, and em- 
ploys as well as fire acute energies. The conical emission also of its rays, has no 


ποὺ κ 211.} TIMAUS OF PLATO. 393 


small similitude to the pyramidal form of fire. Plato however, does not say that 
fire alone is vistble: for this is false in a twofold respect. For fire itself by itself, 
unmingled with the other elements, is by no means externally) visible, but is ouly 
visible in mental conception, And farther still, none of the other elements will 
be visible af tire alone is visible. It is) one thing therefore, to be visible 
through fire, and together with fire, and another for fire itself to be the only thing 
visible, Henee, he does not assert the latter, which may be confuted in a twofold 
respect, but the former, because nothing is visible separated from fire; from 
which also you may assume, that all bodies part'cipate of fire. But in different 
bodies there is a diflurent fire. For light, flame, and a burnins coal, are not the 
same thing. But fromon high there isa diminution as far as to the earth of fire 
which proceeds from a more immaterial, pure and incorporcal naturc as far as to the 
most matcrial and gross bodies. Vor there are streams of fire under the earth, as 
Empedocles somewhere says ; 


Beneath the earth buro num‘rous fiery streams. 


Nor ought we to wonder how fire, though in water, is not extinguished. For 
all things proceed through each other, and that which predominates is different 
in diferent things. Light also is fire pervading through all things. Numenius 
therefore, being of opinion that all things are mingled, thought that nothing is 
simple. But Plato knew the mixture of things, and separately delivered the 
nature of each, fashioning the elements from figures, 

Perhaps however, the wonderful Aristotle will object to what is said, not 
admitting that every thing visible is such through the participation of fire; because 
the choir of the stars, and the great sun itself, though they do not consist of fire, 
yet at the same time are visible. But if some one should say to him, that with 
respect to fire, one kind is material, but another immaterial, as with reference to 
sublunary fire which is material; that one kind is corruptible, but another incor- 
rupuble; that one is mingled with air, but another is pure; and in short, that 
there are many species of fire, perhaps he will assent to the assertion, and also to 
the theologists' who cals the suna fire which is the channel of pire, and the dispensator 
of fire, and all such-like appellations. For to what else can he ascribe visibility, 
than to that which is generative of light? But what except fire is a thing of this 


"viz. The Chaldean Theurgists. See my collection of the Chaldean Oracles. 


Tim. Plat. | Vou. I. 3D 


494 PROCLUS ON THE [Bpoow Itt. 


kind? For earth’ is effective of that which is entirely contrary to light: for it is 
the cause of darkness. And that which is more terrestrial participates in a less 
degree of light; but air and water are diaphanous, and are not of themselves 
visible. Hence each of these is a medium between that which is primarily visible, 
and that which obumbrates visible natures; cach being the cause of visibility to 
other things, but not to itself, so far as each of these is diaphanous, but other 
things are transparent through these. It remains therefore, that fire alone illumi- 
nates the things with which itis present, and makes them to be visible. 

If however, some one should say, that the celestial element which is visible 
and iluminative, is not fire, we ask him, whence does the fire which is here, 
become such as itis? Por if each of these is generative of sensible light, Why may 
not each of them be fire, though the one is immaterial, but the oiher material ? 
When, however, I say that the one 15 immaterial, [ mean as was before observed, 
that itis so when compared with the grossest* matter, which is not able to sus- 
tain forms, so as to prevent them from gliding away, and which is distinguished 
from the matter that mvariably remains im its Own proper form, For we learn 
that matter pervades through the whole world, as the Gods also say. 


Hence 
Plato, as he proceeds, calls matter the receptacle of the universe. 


Such therefore, 
as are the kinds of light, such also are the kinds of fire; and analogy shows that 
the hight which is from the celestial element is from fire. Hence, it must be said, 
that Plato does not characterize fire by heat, nor by being, moved upward ; for 
these things are the peculiarities of the fire which is here, and which is not in its 
proper place; but that he characterizes it by visibility. For through this he 
comprehends all fire, the divine, the mortal, the caustic, and the vehement. 
Farther sull, the same things must likewise be said concerning earth, that 
earth is that which is primarily solid. For it must not be said that earth derives 
its sohhuity from some other place; but in sensibles, that which is especially solid, 
has this pecularity, prior to such things as are less solid; since also that which is 
especially hot, is hot prior to things which have less heat, and from this things 
which have Jess heat, participate of this quality. If therefore, earth is more solid 
than the other elements, but that which is most solid is the cause of things which 
are less solid being solid, and things which are less such are not the causes of: 
sulidity to those which especially and particularly have this power; —if this be 


* Ynstead of πη in this place, it is necessary to read yn. 


* Lor Taxyvrarny here, itis necessary to read wayyraryy, 


BOOK 111.} TIMZUS OF PTATO. 395 


the case, it is necessary that earth should be the cause of solidity to the other 
elements, having itself a subsistence contrary to fire. And if indeed, we assume 
things which are apparent to our senses, viz. heaven as fiery, and the earth on 
which we walk, as especially earth, the contrariety of these will be manifest, the 
former being always in motion, but the latter being immoveable; the former being 
transcendently visible, but the latter tangible: and the one being most attenuated 
through light, but the other most gross through darkness. But if we wish to 
survey the first elements of these, viz. fire itself so far as fire, and earth itself, so 
far as earth, we shall shortly after unfold all the oppositions of these, when we 
discuss the analogy of the four elements. “That visibility therefore, is the pecu- 
liarity of fire, and tangibility of earth, we may from these things assume to be 
most true, lence Porphyry says, that of demons some, being visible, have in 
their composition more of a fiery, in consequence of not having any thing of a 
resisting nature. But others, participating also of earth, are capable of being 
touched. Ile adds, that such as these appearing near Tialy about the Tuscans, 
not only emit seed from which worms are generated, but also strike against other 
things, and Jeave behind them ashes ; from which likewise he shows that all things 
participate of earth. There is not, however, the same nature of earth every where, 
and in all parts of the world, but in some places it is more pure and immaterial, 
and without gravity. Lor not gravity, but tangibility, is the peculiarity of earth. 
But in other places, itis more material, and heavy, and is moved with difficulty. 
In some placcs likewise, it exhibits solidity alone; but in others, it receives other 
genesiurgic and material powers, after the same manner as fire. 

If however, these things being asserted by us, Aristotle should doubt, how if 
fire isin the heavens it is moved circularly, and not in a right le, we must 
adduce in answer to him, what Plotinus says, that every simple body, when in tts 
proper place, either remains immoveable, or is moved ina circle, in order that it may 
hy xo means relinquish its proper place. For if itis moved in a different: manner, 
it will cither no fonver be inits own place, or will not yet be init. A celestial body 
therefore, being fiery, is necessarily moved in a circle. For earth also, if it were 
moved without leaving the place about the middle, would be moved in a circle. 
For when fire is moved to the upper region it is so moved in consequence of 
being ina foreign place. For the same reason likewise, a clod of earth is moved 
downward ; and in short, the local motions of the elements in ἃ right line, ure occa- 


* Instead of wa μη Se ws in this place, [ read wa μηδαμωε, 


396 PROCLUS ON THE. (moun at, 


sioned by their being preternaturally disposed ; so that it is false to say that fire is 
naturally moved in a right line. For it then especially subsists according to 
nature when it possesses its proper place. — But when it tends to its proper plaice, it 
is not yet in a Condition conformable to nature. This however being demon- 
strated, itis evident that the celestial fire when it is moved, is moved ina circle ; 
and nothing that has been said disturbs the Phatoute assertion. For if fire is 
moved in aright line,’ it is not yet in its natural place. Butaf itis in its nataral 
place, it will cither be immoveable, or moved in acirele, ΠΝ impossible however, 
that it should be immoveable: for all fire is naturally moveable. Tu its natural 
place therefore, it is alone moved in a circle. But let us return to the thing pro- 
posed to be discussed, 

If therefore the universe is generated, itis necessary that it should be sensible. 
But if sensible, itis visible and tangible, And itso, it consists of fire and earth, 
But if this be admitted, it also consists of the middle clements. | For tire and earth 
areas much disjoined from cach other as the sight and the touch, and require the 
other clements as connecting media. Tfhowever, the world is visible, itis neces- 
sary there should be fire; and if tangible, 1Ὸ is necessary there should be earth, 
Bor that which is solid is tangible, and is also able to resist the touch; since that 
which is friable, and cannot sustain the touch, is by no means κι].  Tence 
Pythagoras calls the earth the sustainer, as being solid, and resisting the touch, 
and as moved with dituculty, and participating of stable power. If therefore, as 
we have said, fire is requisite in order that the world may be visible, but earth, that 
itimay be tangible, divinity beginning from fire and earth, made the universe, 
Not that he first made these ; for we have already reyected the generation which 
is according to time; but since every physiology commences from contraries, on 
this account Plato says that the composition of the universe orianated from fire 
and earth, in order that it might become visible through fire, and tangible through 
the solidity of earth, which with great accuracy he calls ὦ certain solid. Por ἃ 
physical solid is one thing, bata mathematical solid another, And the datter ts 
intangible, but the other, which the discussion now requires, is tangible, Por 
that solid is tangible, which as physical Pence those are absurd who doubt 
why earth alone ix solid: for, say they, water and air are also solids, Por it may 
be said, in answerto them, that resistance expecially pertains to earth; since tt is 
the support and foundation of the other elements. For earth supports water, and 


* The words ex’ evOecas, are omitted in the original 


BOOK 111.} ΤΙΝ ῦ5 OF PLATO. 297 


both earth and water support air. Earth therefore, is the first tangible, and the first 
resisting substance, and on this account is the first solid. We shall omit how- 
ever to notice those who say that Plato here calls the three elements after fire, 
earth, For if this were admitted, it would not be possible to assign what is the 
medium of earth and fire. 


“ΤῸ is impossible however, for two things alone to cohere in a beautiful 
manner, without the intervention of a certain third ; fora certain collec- 
tive bond is necessary in the middle of the two. But that is the most 
beautiful of bonds, which causes itself and the natures which are bound, 
to be one.” 


In what is here said, a bond is assumed as affording an image of divine union, 
and the communion of powers, according to which the intellectual causes of 
wholes effect their generations. But beauty appears to be assumed, as having an 
uniting and binding essence and power. For the words, “ to cohere ina beautiful 
manner, and the most beautiful of bonds,” appear to me_ to be significant of this. 
Beginning therefore from the duad, as allied to generation, progression and 
difference, Plato introduces union to the participants of it, and an harmonious 
communion through a bond, imparting to the world this as the second gift from 
the Demiurgus. We shall however here avoid the introduction of such doubts as 
are adduced by those who do not rightly understand what is said by Plato. 
For neither do those who say that semicircles require no bond in order ἴο the 
generation of a circle, speak rightly; fora circle does not consist of semicircles, 
Lut on the contrary, the circle now existing, and not subsisting from these, the 
diameter being drawn makes the semicircles. And this is evident from the name 
affording a generation to these from the circle, but not vice versa. Nor do 
those speak rightly who assume the monad and the duad, which in a certain 
respect are opposites, and have no medium. For Plato does not absolutely say, 
that there is something between all things, in whatever manner they may exist, 
which gives perfection to the hypostasis of one composite. For he says, that two 
things alone cannot beautifully cohere without a third. But the monad and the 
duad are not contraries, since the duad consists of monads. Nor again, is there 
any rectitude in the assertions of those who introduce things that are corrupted 
together, as for instance, wine mingled with honey. For these no longer exist 


498 PROCLUS ON THE (BooK τι, 


when the mixture takes place. We however, do not investigate how things are 
corrupted ; for this is not wonderful ; but how remaining what they are, they are 
co-harmonized with each other. For this bond‘ is the cause of safety to the 
things that are bound, but not of their common corruption and abolition. Nor 
do those speak rightly who adduce as a witness the communion of man and 
woman, which requires no third thing to its subsistence. For through ignorance 
they do not perceive the greatest bond, that of love, which excites to communion, 
in one way indeed, to a communion of the psychical life, and in another to that of 
the physical life. For the bond through animation is the medium in these. Nor 
are they right who adduce things which are melted together, as gold and silver. 
For of these there is the same essence; since both are water. ΑἸ these theretore, 
wander trom the conception of Plato. 

We however, again say, conformably to what has been before observed, that it is 
necessary these two things should be assumed, in the first place, in order to the 
g, and in the next place, in order that their coalition may 
not be corrupted. For they would no longer be bound, but would cease to exist, 
In the third place, also, it is necessary that they should truly be the clements of 


composition of one thin 


that which consists of them. For having these conditions, they will entirely be 
in want of a certain third thing to their colligation, For what, since they are 
separate, divided, and most distant from each other, will collect them into one ? 
Por if nothing accedes to them, they will remain divided, and will subsist after the 
same manner as before. But if something accedes to them besides what they 
already are, this thing which accedes will become their bond. For it was this 
which collected them mto the composition of one thing. A bond, however, is 
said to be so ina threefold respect. For one bond is that which pre-exists in the 
cause of the things that coalesce. But another is that which is inherentin the 
things themselves that are bound, and which is co-ordinate to, and connascent with 
them. Anda third is that which exists in the middle of these, proceeding indeed 
from the cause, but presenting itself to the view* in the things that are mutually 
bound. Ifyou are willing also, one bond of an animal, and of the parts in it, 
is the one reason which is pre-established in the cause itself of the ammal. But 
the nerves and the fibres are another bond, connecting the parts of the animal, 
And another bond is the physical reason or productive and forming power, which 


* For ov yap δέσμος ουτος, It is necessary to read 0 yap de opios ovros. 


* For evgau operos in this place, it is obviously necessary to read eppawoperos, 


Book 411] TIM ALUS OF PLATO, 399 


proceeds from the cause of the animal, and employs the nerves, and all the inate- 
rial organic bonds tor the colligation of the animal. For this bond is neither 
exempt from the things that are bound, nor yet ranking among things which are 
withont eflective power, is it destitute of the true cause. You must not therefore, 
understand the bond which is now mentioned by Plato, according to the first 
mode; for this is not attended with cause ; but cause is entirely exempt from the 
things which proceed from it, so far as itis cause. But Plato says, that the bond 
isin the middle of the things that are bound. That, however, which is in the 
middle of certain things, is not separated from them. Nor does this bond subsist 
according to the organic and Jast kind of bond. For the bond which is confor- 
mable to this, is not the lord of itself nor of its own proper union. Plato how- 
ever adds, that the bond of which he is sneaking, makes both itself and the 
things which are bound to be one. Forit is possible for this to be arranged in the 
middle, But it possesses such a power as this through analogy, whichis the most 
beantiful bond, and which imparts to it a power that causes all things to have 
sameness and union. This bond therefore, is inseparable from the things that are 
bound, and is analogy, which is different from all the natures that are bound, 
but has a subsistence in them. The demiurgic will likewise, is a bond, but is 
exempt from the things that it binds; “ 1/y τοῦ, says the Demiurgus, being a 
greater and more principal bond than those with which you were bound at the commence- 
ment of your generation.” 11 remains therefore, that we must understand the bond 
here mentioned, according to the middle mode, and as having a middle form, so 
us to be neither ellective nor organic. 

Whence then is the conception of such a bond derived, and of what is it the 
symbol? Jt proceeds indeed from the one cause of wholes. For the power of 
imparting union is present to all things, from that fountain of all union, through 
which also intellect is conjoined to the intelligible, and which produces the light 
of truth, or the first of bonds, through which all things are connected with each — 
other, and become perfectly one thing through similitade. It is through this like- 
wise, that things which have proceeded from their proper principles are converted 
to them. But this bond also proceeds from the one being, which is the first of 
beings, and which unitedly comprehends the causes of all things, according to the 
bond and divine union contained in it. It likewise proceeds from all-perfect 
animal. For every intelligible animal is by a much greater priority united to 
itself, than a sensible’ animal; and the causes of wholes which it contains, pervade 


* For ἡ το νοητὸν here, it is evidently necessary to read ἥ ro αἰσθητον. 


400 PROCLUS ON THE [BooK 115. 


through each other prior’ to analogy; which analogy imitating, makes all things 
to be in all, and imparts the same powers to different things. It also proceeds 
from the connectedly-containing cause. For analogy inserts connexion, causing 
the natures which are bound by it, as Plato says, to be indissoluble by every thing 
except by him who binds them. Hence this bond proceeding from these causes, 
is connective, is the cause of the communion, and one union of separated natures, 
and is the supplier of harmony, and of the conspiration hastening to unity of dif- 
ferent things; in order that it may be similar to the causes from which it was 
derived. 

These things, however, being thus divided and defined, let us return to the 
thing proposed to be considered. For since it is necessary that the world being 
generated should be visible and tangible, it will be in want of fire and earth. Of 
fire, indeed, because it is visible. For vision? is of an etherial nature, on which 
account also it emits rays; and that which collects both sight, and that which is 
visible, is light. Batall lightis from fire; for it is not from earth, which produces 
darkness. As we have before observed, however, there are many kinds of fire. 
Because likewise, the world is tangible, itis in want of earth. For earth is that 
which is especially solid: for it is nore stable, and more of a resisting nature than 
the other elements. But that which is especially solid is especially tangible. 
For it in a greater degree sustains resistance, than that which is not solid. Hence 
earth is especially tangible. Let :t therefore be admitted, that there are primarily 
these two elements in the universe, and that they are contrary to each other ; fire 
indeed, being analogous to form, to the masculine nature, and to things of this 
kind ; but earth, being co-ordinate to the female nature, and to matter, Tfence, 
of these, which are thus oppositely divided, in’ their essences, powers, and 
energies, in the senses by which they are perceived, and in the places of their 
abode, there will not be one order, nor one world, unless a bond acecedes to them, 
and communion with each other. For it is impossible for two things to cohere in 
a beautiful manner without the intervention of a certain third. And Plato indeed 
adduces an universal assertion by saying, “a certam or some third thing.” But if 
you add the words, “ which are entirely contrary,” (immediately after the words, * or 
two things alone”) you will render whatis said mcontrovertble, and more acknowledged. 


* For xpos ἀναλογίας in this place, read πρὸ ἀναλογίαν, 
*j.e. From the middle triad of the order of Gods called intelligible and at the same time intellectual, 


2 For co oper here, itis necessary to read ro ὁρᾷν. 


nook 11} TIM.EUS OF PLATO, 401 


For it is impossible for two things which are most contrary to concur into one 
composition with each other, without the intervention of a third. For either they 
collect themselves, or they are congregated by another thing. Being, however, 
contrary, and most distant trom each other, and secretly tlying from each other, 
through the fear of losing their own essence, they cannot bring themselves toge- 
ther. [lence they are congregated by something else. But this is a bond; so 
that they are in want of a certain third thing. The universe, therefore, proceeds 
from the duad to the triad. Por it began indeed from the duad, because all gene- 
ration subsists in a way adapted to this principle. For difference, the infinite, 
and the Empedoclean strife [as being allied to the duadj are adapted to generated 
things. But the universe proceeds as far as to the triad, through the bond which 
is now mentioned. Again, therefore, a certain medium must be assumed between 
earth and fire, which is collective of both, And let this for the sake of an example 
be moisture, which is common toair andicater. Lor this' is connective indecd of carth, 
conglutinates it, and holds it together, so that it may not be dispersed ; but being as a 
subject to fire, it imparts to tt nourishment and permanency. From this triad, how- 
ever, the tetrad will shortly atter be unfolded, because the natures which are bound 
together are solids. Hence it is rightly said, that a bond imparts beauty, and an 
harmonious communion and union, But what this bond is, and how it is inhe- 
rent in the things that are bound, Plato shows through the following words. 


“ This, however, analogy is naturally adapted to effect in the most 
beautiful manner.” 


Tt must be said, therefore, that this analogy is the bond which is now inves- 
tigated 5 but that the middle or media, are after a certain manner bonds. For 
analogy is in those things which have the same ratio, and is naturally adapted to 
bind itself in conjunction with them; them indeed, through ratios; but. itself, 
through preserving the same form in things numerically different, and continuing 
to be one in multitude. For it has this from itself, and according to its own 
reason, and this consentaneously. For analogy proceeds from equality. But 
equality is of the co-ordination of unity. For as the monad is the fountain and 
root of quantity considered by itself; so is equality of all relative quantity, 
having the order of a monad, to all habitudes. For that we may omit other 
middles or media, which more recent philosophers have added, I mean Nicoma- 


ἡ For τὸν yap, tead rovro yap. 


Tim, Plat. Vou, I. ot ἜΣ 


402 PROCLUS ON THE [Book 111. 


chus, Moderatus, &c.,’ we shall confine ourselves to the three media from which 
Plato constitutes the soul, arithmetically, geometrically, and harmonically. 

It may be seen, however, how all these middles are generated: from equality, 
by the following method. Phe arithmetic middle, indeed, after this manner: 
Make the first number equal to the first; the second to the first and the second 3 
and the third to the first, second, and third, Three monads therefore being pro- 
posed, there will be produced according to this method three terms, vin. 1. 2. 
3. preserving an arithmetic middle. Bor this middle consists in equally surpass- 
ing according to number, and being equally surpassed.’ But the geometrical 
middle is produced as follows: Make the first equal to the first; the second, to 
the first and second ; and the third to the first, to twice the second and 
the third. For again, there being three monads, there will thus be 
generated the three terms 1. 2. 4. forming the geometric middle. Por the 
peculiarity of analogy consists in preserving the same ratio in greater 
and lesser terms. And the harmonic middle, which has the third order, is 
generated in the following manner : Three monads being proposed make the 
first equal to the first, and to twice the second; the second to twiee the first, and 
twice the second ; and the third τὸ the first, to twice the second, and thrice the 
third. For by this method the three terms 3. 4. and 6. will be produced, form- 
ing the harmonic middle. For the harmonic middle, according to the Platonte 
definition itself, consists ino surpassing and being surpassed by the same part of 
the extremes? All the middles, therefore, have their generation from equality.» 
But if this be the ease, they have the uniform, and a power which collects things, 
and causes them tobe one. For equality is analogous to sameness, to the monad, 
to bound and to similitude, through which communion is produced in’ beings. 
Hence Plato appropriately adds the words, ‘naturally adapted,” beewuse the ana- 
logies and all the tiddles have the spontaneous, Por they neither introduce an 
artificial, nor an adscititious bond, but present themselves to the view in) the 


essences and powers themselves of things. 
“For when either in three numbers, or masses, or powers, as is the 


* For an account of these media, see my Theoretic Arithmetic. 
> fu the original, by some negligence of the transertbers, after ww δε urepeyopern, being equally sur- 
assed, the words κατὰ ψυσιν αὐτὸν ὁ yidoougys, Lumediately follow, which are obviously totally foreign 
to this place. 
> Thus 3 is surpassed by 4, by 1 which is a third part of 3, and 6 surpasses + by 2 which is a third 
part of 6. 


ROOK 411} TIMEUS OF PLATO. 403 


middle to the first so is the last to the middle; and again, as is the last 
to the middle, so is the middle to the first; then the middle becoming 
both first and fast, and the last and. the first becoming both of them 
middles, it will thus happen that all of them will necessarily be the same. 
But becoming the same with each other, they will be one.” 


Tn the first place, it is requisite to explain what is here said mathematically ; 
and in the next place, physically, as being that which is especially proposed to be 
effected, For it’ is not proper to separate the discussion from. its appropriate 
theory. There are therefore some who think that Plato in these words detines 
the geometric middle, and among other things which they assert, they say that 
the geometrie middle is properly exclusive of all the others analogy ; but that the 
others may be justly ealled middles. — Nicomachus also is of this opinion, and he 
speaks rightly. 10) geometric proportion is properly analogy ; but it is requi- 
site to call the ethers middle, as Plato also says further on inthe gencration of the 
soul, But the others are improperly" called analozics. Vo others, however, these 
appear not to have apprehended the meaning of Plato properly. For they say 
that it is not definitely asserted in these words, that there ought to be the same 
ratio; but thus much only is said, that it is necessary there should be such a ha- 
bitude of the last to the middle as there is of the middle to the first. But this 
is common to all the before-mentioned middles, For as the monad is to the 
duad, according to the arithmetical middle, and the equal in quantity, so is the 
duad to the triad. | For by as much as the duad is surpassed by the triad, by so 
much is the triad less than the tetrad. And as the monad is to the duad, ac- 
cording to the geometric middle, so is the duad to the tetrad, For the ratio is 
the same. And as the triad is to the tetrad, according to the harmonic middle, 
and the part of the triad by whicn the tetrad surpasses it, so is the tetrad to the 
hexad. For by that part of the triad by which the triad is exceeded by the 
tetrad, by the same part of the hexad is the tetrad sarpassed by the hexad, 
Sach, therefore, is their opinion, though Plato clearly assumes the geometric 
iniddle. For itis the peculiarity of this proportion, that the first has the same 
ratio to the middle that the middle has to the third term. As, however, there 
are three middles, the arithmetic, the geometric, and the harmonic, and these 
being such as we have shown them to be, Plato very properly assumes these 


* For καταχρώμενοι here, 1 read καταχρήστικωε. 


404 PROCLUS ON THE (BooK 11, 


three subjects, numbers, masses, and powers. For the arithmetical middle is in 
numbers; the geametrical is ina greater degree conversant with continued (than 
with discrete} quantity ; and the harmonteal middle is in) powers, For it is 
conversant with sharp and flat sounds, And after this manner you may speak, 
distinguishing the middles according to their predominance, 

All of them, however, may be assumed in numbers, in masses, and Jn powers, 
And how, indeed, they may be assumed in numbers is evident; for it has been 
shown by us. But they may also be assumed in masses. For three equal mag- 
nitudes being proposed, you may be able, by using the before-mentioned three 
methods, to devise other magnitudes, at one tine producing an arithmetic, at 
another a geometric, and at another an harmonic middle. Jn powers likewise 
after the same manner. For let there be three equal powers, as for instance, 
three highest Aupateé (vraras) sounds, all of them homotonous, or of the same 
tone. You will produce therefore from these, the arithmetical middle, if you 
place the first sound, that is Aypate, equal to the first; but the second, to the 
first and second, as for instance, another sound emitting a sound the double of 
the first. And letit be nefe or the last sound, which has a double ratio to Aypate. 
But the third sound must be placed equal to the first, second, and third. Por it 
will be a sound which wall have a triple ratio to Aypate, surpassing ucte by as 
much as γος surpasses Aypate. And these three sounds, Aypate, nete, trite-hyper- 
holéon, Will avithinetically differ from cach other. But you will make the geometri- 
eal middle, if the Aypate being posited, you make the first equal to the first, but 
the second equal to the first and second hypate. And let this sound be mese : 
for this is capable of emitting a sound the double of kypate. But if you make the 
third sound equal to the first Aypate, and to twice the second, and the third, you 
will have a certain chord which will sound wete-huperbolaon, For this will be ca- 
pable of producing a sound the double of mese, and the triple of Aypate. These 
three sounds Likewise will form the geometric middle. ALL the middles, therefore, 
are seen to exist in numbers, im masses, and in powers. Number, however, is 
more adapted τὸ the arithmetical, bulk to the geometrical, and power to the har- 
monic middle. And hence Plato uses these three, viz. numbers, masses, and 
powers. 

It is well, likewise, that assigning certain common ratios, he commences from 
the middle. For it is this through which all analogy consists, collecting the 


——— 


BOOK 111. TIMASUS OF PLATO. 405 


extremes according to ratio, from one power to the other. For analogy is that 
Which is principally and) properly a bond. Butitis a bond as that ¢hrough 
wehich, and the unddle. Por through the middle analogy binds the extremes. 
From this, therefore, he commences as most allied to the nature of analogy, and 
because habitude receives its completion through it. Hence, also, they are called 
middles, and because sameness is the end of all this analogy. | For since they 
proceed from equality, but equality is sameness, it converts all things to sameness. 
Sameness, however, may be properly and principally asserted of the geometric 
middle, for there is the same ratio; but equality of the arithmetic ; and similitude 
of the harmonic middle. And in the third place, the ascent is through sameness 
tounion, For analogy indeed is suspended from = equality,” being a πα 
ingenerated in the boundaries of equality. But equality is suspended from same- 
ness, and sameness from union. 

It is necessary, however, after the mathematical resumption of these words, to 
direct our attention to the physical theory, For itis not fit that those who apply 
themselves to this discussion, should dwell on mathematical speculations ; for 
the dialogue is physical; nor that they should neglect such speculations, investi- 
gating only what relates to sense 3 but it is requisite to conjoin both, and always 
connect physics with mathematics ; just as the things themselves are connected, 
are homogeneous, and of a kindred nature, according to the progression from 
intellect. For, in short, if the Pythagoreans arranged the mathematical essence 
as a medium between intelhgibles and sensibles, as being more evolved than 
intelligibles, but more universal than sensibles,* why is it requisite, omitting 
mathematics, to pay attention to physiology aloue? For how is the sensible 
nature adorned, according to what reasons is it arranged, or from what reasons 
does it proceed, exceptitrom those that are mathematical? These reasons there- 
fore for productive powers], are primarily in souls, descending into them from 
intellect; and afterwards they are in bodies, proceeding into them from souls. 
Hence it is necessary not to remain in mathematical speculations as some do; 
for this produces false opinions in the auditors, and induces them to think 
that physical figures and numbers are mathematical. It is also in another 
respect absurd. lor the reaxons of nature do not receive the accuracy and firm- 


* Tnstead of εξηρτηται yap ἡ μεν ex rns ἀναλογίαν, it is requisite to read in this place, εξηρτηται yap 
ἢ) μὲν ἀναλογία εκ τὴς ἰσότητος, 


* For των νοητῶν here, it is obviously necessary to read τῶν αἰσθητῶν. | 


406 PROCLUS ON THE [BOOK 111. 


ness of the mathematical reasons. To which may be added, that in so doing we 
shall not follow the demonstrative canons, in which it is said that) things 
pertaining to one genus must not be transferred to another, Neither therefore is 
it possible to survey physical objects arithmetically. 

Let us, therefore, if you think fit, discuss the theory of the proposed words - 
physically. ‘The first analogy then, according to which nature inserts harmony 
in her works, and according to which the Demiurgus adorns and arranges the 
universe, is one certain life, and one reason, proceeding through all things ; which 
first, indeed, connects itself, but afterwards the natures in’ which it exists 5 and 
according to whieh sympathy is ingenerated ἴῃ ἈΠ mundane essences, as existing 
in one animal, and governed by one nature, This life, theretore, which is the 
bond of wholes, total nature for nature which ranks as a whole] and the one 
soul of the world constitute, The one intellect ihewise generates it; and always 
more excellent beings, insert in mundane matures, a greater and more perfect 
union. Lat it be said, therefore, that the habit which predominates in material 
subjects, that material form, and the powers of the muddle elements, are bonds. 
All these however, have the relation of things without which the primary bond 15 
not participated, and are analogous to the middle in mathematical entities, 
through which habitude subsists in the extremes. But the lite of which we are 
speaking, which collects and unites all things, and is suspended indeed from its 
proper causes, but binds the things in whieh at is inherent, Is fru/y analogy, and 
preserves both its own union and the union Of its participants, Again, therefore, 
a bond is threefold, For the common powers of the elements are one bond 5 the 
one cause of bodies is anothers; anda third is that which as the middle of both 
the others, which proceeds indeed from the cause of bodies, but employs the 
powers that are divided about body. And this is the strong bond, as the theolo- 
wist says, which is catended through all things, and is connected by the yolden 


chain. For Jupiter after this, constitutes the golden chain,’ according to the 


‘ 
t 


admonitions of Night. 


But when your pow’r around the whole has spread 
A strong cocrcive bond, a golden chain 


Suspend from ather, 


' This golden chain may be said to be the series of unities proceeding from the one, or the ineffable 
principle of things, and extending ay far as to matter itself, And of this chain, the light immediately 


proceeding from the sun is au image. 


BOOK αι} TIM.EUS OF PLATO. 407 


Physical analogy then being a thing of this kind, let us survey in what things, 
and through what, it is naturally adapted to be established. As Plato therefore 
says, It subsists in nambers, masses, and powers. — Physical mambers, however, are 
material forms divided about the subject i.e. about body}. But masses are the 
extensions of these forms, and the separations or intervals of them about matter. 
And powers are the things which connect, and give form [or specific distinction) to 
bodies. For form is one thing, and the power proceeding from it is another. For 
form indeed is impartible and essential, but becoming extended, and dilated into 
bulk, it emits, as if it were a blast from itself} material powers, which are certain 
qualities, "Thus, for instance, in fire, the formand essence of it is impartible,’ and 
is truly the image of the cause of fire. For in partible natures there is that which 
isimpartible. But from the form in fire which is impartible, a separation and 
extension of it take place about matter, from which the powers of fire are exerted, 
such as heat, or refrigeration, or moisture, or something else of the like kind. 
And these qualities are indeed essential, but are by no means the essence of fire. 
For essences are not from qualities, nor are essence and power the same ; but 
every Where the essential precedes power; and from that being one, a multitude 
of powers proceeds, and that whieh is divided, trom that which is indivisible; just 
as from one power many enerzies proceed. For by how much more each thing 
proceeds, by so much more is it multiplied ἀπ divided, conformably to {the 
characteristic of] its principle and cause, which is impartible and indivisible, 
As in every body, therefore, there is this triad,’ T mean number, bulk, and power, 
analogy and the physical bond, occupy from on high the numbers, masses, and 
powers of bodies, and likewise congregate their partible’ essences, and unite 
them for the purpose of producing the one completion of the world. They also 
insert communion in forms, symmetry in masses, and harmony in powers. And 
thus all things are rendered eflable and consentaneous to each other. But this 
analogy proceeds from the middle to the first, and from the third to the middle ; 
from the first also to the middle, and from this to the last; and again, from the 
last to the middle, and from this to the first. Beeause, likewise, a bond of this 
kind imparts progression and conversion to bodies, it begins indeed from the 

‘Instead of ro μὲν εἰδὸς αὐτὸν καὶ oumna, ἀμέρους ἐστε καὶ orros ἄγαλμα τῆς αἰτίας τὸν Rupes, It TS 
requisite to read, τὸ μὲν εἰδὸς αὐτὸν κας οὐσία «μέρες ἐστι, και οντῶς AYAAPaTHS αἰτίας τὸν RYPOS. 

δ For τὸν rpirov rovrov in this place, it is requisite to read τὸν rptagou rovroy. 


? Instead of apepers here, itis necessary to read μέρισταν. 


408 ᾿ PROCLUS ON THE {Book 111. 


middle, in consequence of being connective, and the cause of union, and is 
* defined according to this peculiarity. But it proceeds from the first through the 
middle, to the last, as extending and unfolding itself, as faras to the last of things. 
And it recurs from the last to the first, as converting all things through harmony 
to the intelligible cause, from which the division of nature, and the separation and 
interval of bodies were produced. For by converting them to this cause, 
according to one circle, one order, and one series, secondary being suspended 
from primary natures, it causes the world to be one, and most similar to. the 
intelligible [paradigm]. For as there all things are truly united to each other, 50 
here all things are adapted to each other. And as intelligibles proceeding trom the 
good, are again converted to it, through the goodness which is in them," and 
through the intelhyible monads ; thus also sensibles: proceeding from the Demi- 
urgus, are again converted to him, through this bond, whieh is distributed and 
pervades through all of them, and binds all things together, For in this respect 
it imitates the intelligible, But it) subsists intellectually in intellect, totally in 
wholes, and partially in partial natures, 

After the same manner, therefore, as the intelligible, the sensible world has all 
things, according to all its parts. Por fire, so far as it is tangible, participates of 
earth, and earth, so far as itis visible, participates of fire, and each participates of 
moisture. For earth indeed is conglutinated and connected through moisture, 
and its dissipated nature is united through it; but tire is nourished and increased 
by it. So that the extremes are the middle, in order that what is said may 
become physically manifest in things that are Known by us. The extremes, there- 
fore, are ina certain respect the middle, as preserving through it their proper idea, 
and remaining such as they are. And moisture itself, so far as itis coloured, 
participates of fire, and so far as itis re-Invigorated through heat. But again, so 
far as it is tangible, 10 participates of earth. So that each of the extremes gives 
perfection to moisture. These things, however, will shortly after become more 
known to us, 

But through this harmony and analogy, in the first place, sameness presents 
itself to the view, and in the next place union. For bodies themselves according 
to their own nature are partible, aud are subdued by differences and strife. “These, 
however, at the same time through harmony, are leagued in tdendship with same- 
ness, and through sameness with union. For through analogy the universe 15 


' Por ev avry read ey avros. 


BOOK 111. TIM.£Us OF PLATO. 409 


completely rendered one, this having the power of making things that are divided 
to be one, of congregating things that are multiplied, and connecting things that 
are dissipated. Hence, theologists surveying the causes of these things in the 
Gods, enclose Venus with Mars, and surround them with Vulcanian bonds; the 
difference which isin the world being connected through harmony and friendship. 
All this complication and connexion likewise has Vulcan for its cause, who 
through demiurgic bonds connects sameness with difference, harmony with dis- 
cord, and communion with contrariety. And this being eflected, Apollo, Her- 
mes, and each of the Gods laugh. But their laughter gives subsistence to mun- 
dane natures, and inserts etlicacious power in the bonds. Let these things, how- 
ever, as it is said, be preserved in sacred silence. But now, from what has been 
discussed, let thus much be manifest to us, that the physical bond being Vulcanian 
and demiurgic, (for the one and all-perfect Demiurgus comprehends also the pro- 
duction which is through necessity, as being Vulcanian and Dionysiacal, and 
causing each of the parts of the universe to be a whole,) is collective of contraries, 
and connective of material things; uniting their essences, measuring their masses, 
and harmonizing their powers. It likewise makes all things to be in all, and 
exhibits the same things in each other, according to all possible modes, empy- 
really, aerially, aquatically, and terrestrially. 

“ Tf then it were necessary that the body of the universe should have 
been generated a superficies, and not have depth, one medium might 
have been suticient for the purpose of binding both the natures that sub- 
sist with it, and itself. But now it is requisite that it should be a solid, 
and solids are never adapted to each other by one, but always by two 


media.” 


The scope proposed to us (in the Timeus], is, as we have before observed, 
to learn how the universe is constituted, and of what it consists. But this being 
the design, we may see in what a well-ordered manner the discourse devises. the 
composition of the four elements. For it is impossible that there should be one 
simple element alone; since there would not be generation. For all generation 
is ascertain mutation. But all mutation is naturally adapted to be effected 
in two things. All generation likewise is from contraries. But a simple 
element itself, is by no means contrary to itself: for it would be itself corruptive 
of itself. If, therefore, it is necessary there should be generation, it is 

Tim. Plat. Ὁ θῖν ἂν ᾿ 3F 


410 PROCLUS ON THE [BOOK 115. 


necessary there should not be one element only. For as Hippocrates says, 
if there was one element only, it would be impossible for things to be changed. 
For mutation and motion are not to the similar, but to the contrary. Hence 
there is not one simple element only. If, however, there is not one, but two 
at least, it is necessary that these should be contraries: for generation 15 
from contraries. It is necessary, therefore, that there should be two elements 
having in a becoming manner a nature contrary to each other. Hence, if 
they are contraries, they will be in want of a certain bond and medium, For it 
is impossible that two contraries can ina becoming manner coalesce, without a 
third thing ; since it is necessary that a bond should intervene, which is collective 
of both. For being themselves contraries, they will avoid communion with each 
other. Hence it is necessary, there should be another third thing which conjoins 
them and leads them to the completion ofone thing, But it is likewise necessary 
that this medium should be of a biformed' nature. For if the elements which 
were to be bound were superticies, one medium would be sufficient, But since 
they are solids, they are connected through two media. For the duad being 
the primary leader of solids, is also allotted the primordial cause of the bonds 
that are in them. Hence, likewise, Timieus calls a binding of this kind harmony, 
as inserting in the extremes ἃ symmetry of communion with each other. The 
analogy also which is in solids is introduced through two media. For two media 
analogously come between two similar solids. If, therefore, these things are 
rizhtly asserted, all the elements are four; and there is neither one alone, lest we 
should destroy mutation; nor two contraries without a third thing, lest there 
should not* be a bond of things which are hostile to each other, Por there will not 
be order and ornament from two things most foreign to each other, Butif you con- 
ceive a certain thing of this kind, the solution of the doubt will be easy, Moreover, 
neither will there be alone two things which are not! contravies. For they will 
not be able to operate on each other, Por whiteness suffers nothing from ἃ line, 
but from blackness. Nor does heat suffer any thing from whiteness, but from 
cold, 

Again, therefore, it must be said still more universally, reasoning from things 
known, that either there is one clement alone, or not one. If, however, there is only 
one element of the world, the variety of the phenomena, the opposition of the cir- 


» Por δεειδεν here, read &voedkes. 
> Ove is omitted in this place in the original. 


2 Ory is also here omitted in the original. 


BOOK 111.} TIM.EUS OF PLATO. 411 


culations, and the war of generation, will be subverted, and either all things will be 
perpetual, or all things will be corruptible.  Butif there is not one element only, 
there will either be two elements, or more than two. And if two, they will either 
be contraries, or not contraries. Tf, however, they are not contraries, there will 
neither be action, nor passion, nor opposition in bodies, nor will there be genera. 
tion in things which have generation. But if they are contraries, these will require 
amedinm. And if this be the case, there will either be one medium, or two 
media,  Itis impossible, however, that there should be only one medium: for the 
elements are not superticies. Hence there are two media. But if there are 
two media of two things, all are four, That so many elements therefore in 
number are suflicient to the world, is through these things manifest. 

Let us, however, if you please, concisely survey the mathematical meaning of 
the words before us, and afterwards adduce the physical theory pertaining to 
them. For how of two similar superticies or planes there is one medium, and of 
two similar solids two media, we will survey in number by themselves. For the 
primordial and spontaneous nature of numbers, is to be embraced prior to geome- 
trical necessity. Tn the first place, therefore, let there be two square numbers 9 
and 16, the less of which has for its side 3, and the greater 4, By multiplying 
these and making 12, we shall have an analogy in the three terms 9, 12, and 16." 
Let two numbers likewise be assumed, which are not squares indeed, but at the 
same time are similar planes, and Jet them be 18 and 3.2," the former being gene- 
rated from the triad and hexad, but the latter from the tetrad and ogdoad. [{ 
therefore, we multiply either the triad by the ogdoad, or the hexad by the tetrad, 
we shall have for the product 24, binding in analogy 18 to 32, according to a 
sesquitertian ratio. This, however, is caused by their sides having the same ratio, 
If, therefore, the sides of the assumed numbers are found to receive no analogous 
mean or medium, all the planes generated from them will have but one medium, 
according to the before-mentioned mode,’ But if the sides themselves should be 


* For as 9 isto 12, sois 12to 10. 
Ὁ The two similar plane numbers 18 and 32 here adduced by Proclus, prove that Gaston Pardies 
was greatly mistaken in asserting in his Elements of Geometry, “ that if two numbers are similer planes, 


the greater may be divided into as many squares as there are units in the less.” See the Translation of 
this work by Harris, p. 133. For 32 eannot be divided into as many squares as there are uoits in 18. 
And 32 and 18 are evidently similar plane vumbers, because their sides are analogous. For as 3 is to 
6 so is 4 to 8. Υ 

2 The sides of these numbers are 3, 6, 4, and 8, and they have no analogous mean. For there is no 


geometrical mean between 3 and 6, nor between 4 and 8, [lence the planes generated from them, vis. 


18 and 32, will have but one medium, which is 24, 


412 PROCLUS ON THE [BooR 11}. 


found to receive a certain analogous mean, the planes also produced from them, 
will necessarily receive more than one mean. For let there be two squares 16 and 
81, and let the side of the former be 4, but of the latter 9. Since, therefore, the 
analogous medium between 4 and 9 is 6, according to a sesquialter ratio, it is 
necessary that more than one mean should fall between them. For the tetrad 
multiplied by the hexad will produce 24; but the hexad multiplied by itself will 
produce the square of itself 36; and multiplied by 9, will produce 564. And there 
will be a continued analogy, in the terms 16, 24, 36, 54, 81." Hence, when 
the sides have an analogous mean, the planes produced from them, will have more 
than one mean. Hence, too, Plato appears to me to say very cautiously, not that 
there is entirely one medium in similar planes, but that it is possible for one to be 
suflicient. For more than one plane being produced, one medium would be suf- 
ficient to conjoin them, viz. 36 alone, according to the duple sesquiquartan ratio.” 
And thus much concerning similar planes. 

Let us, however, now pass onto similar solids, and survey the media in these. 
In the first place, therefore, let there be two cubes 8 and 27, the former having 
for its side 2, and the latter 8. Of these cubes, there will be two media, the one 
being produced from twice two multiplied by three, 1. e. 12, and which on this 
account 15 (4exis) a Seam, but the other from thrice three multiplied by two, 1. e. 
18, and which is therefore (πλίνθος ᾽) a tile. These will make a continued analogy 
with the before-mentioned cubes, according to ἃ sesquialter ratio.” And here you 
taay see how each of the media has two sides from the cube placed next to it, but 
the remaining side from the other cubes This however will be useful to us for 
the purposes of physiology. Again, ifthe numbers were not cubes, but similar 
solids, they will likewise have two analogous middles or means. For let there 
be two similar solids 24 and 192, the sides of the former being 2, 3, 4, but of the 
latter 4, 6, 8. And from the duad, the triad, and the ogdoad, 48 will be produced, 
but from the tetrad, the hexad, and again the tetrad, the product will be 96. 
Ilere too, each of the media will have two sides from that similar solid of the ex- 
tremes which is next to it, but one side fromthe other cube, in the same manner 


' For as 16 is to 24, sois 24 to 36, sois 36 to 54, so is 54 to 81, the ratio being sesquialter. 

* For 36 is a geometrical mean between 16 and 81, according to a duple sesquiquartan ratio, For 
36 contains 16 twice, and a fourth part of it, i.e. 4also; aud 81 contains 36 twice, or 72, and 0 
besides, which is a fourth part of 36. 

3 For riiOus here, read Au os. 

* For 12 contains 8 once, and the half of 8. And ina similar manner 4%=1} and 77=11), 

δ Fos 12=2x 2X3, 2 being the cube root of 8, and 3 being the cube root of 27; and 18=3X3x 2. 


BOOK 111. TIM.EUS OF PLATO. 413 


as in the media of the before-inentioned cubes. Hence between similar solids, 
two media are sufficient; just as Plato says, that two media adapt solids to each 
other, but never one medium. What then, some one may say, is there not one 
medium alone of the two solid numbers 64 and 729, which medium is 216? For 
G4 is a cube produced from 4, but 729 from 9. And 729 is the triple and su- 
perparticular ogdoan part of 216; and after the same manner 216 of 61. For 
each contains the other thrice, and three eighths of it besides.". And this will not 
only be the case in these, but also in other numbers: for these are the smallest 
numbers which admit of this. In answer to this however it must be said, that 
the above-mentioned numbers are cubes and at the same time squares; the one, 
i. e. 64, being the square of 8, but the other, i. 6. 729, being the square of 27. 
Hence they have one mean, not so far as they are cubes, but so far as they have 
the tetragonic peculiarity, For the tetragonic side of 64, i. e. 8, being multiplied 
by 27, which is the tetragonic side of 729, produces the analogous mean 216, 
according to the method delivered [by mathematicians] of finding the mean be- 
tween two squares, He who makes the objection, therefore, using solids not as 
solids, binds them together by one medium. But if he had surveyed them so far 
as they are solid numbers and cubes, he would have found that there are also 
two media between these, the one being 144, from four times 4 multiplied by 9, 
but the other 324, from nine times 9 multiplied by 4. 

But Democritus + doubts, how it is said that one analogous medium falls be- 
tween two planes. Vor by assuming four lines in continued proportion, it may 
be shown that the squares from them are analogous;’ so that two analogous 
media will fall between two extreme planes. He adds, that different persons 
have been involved in different difficulties through this doubt, and have been led 
by it to the duplication of the cube, and such-like investigations. Plato, however, 
does not say that one medium only falls between any casual planes, nor again 
two media between casual solids, but between those that are similar, and in an 
eflable ratio, and which have their sides arranged according to numbers. For 


* Thus 729 contains three times 216, i. ὁ. 648, and three eighths of it besides. For the eighth part of 
216 is 27, and thrice 27 is 81, the difference between 729 and 648. And thus also 216 contains 
64 thrice, i, e. 192, and 24 besides, which is three cighths of 64. ᾿ 

* This is most probably the junior Democritus mentioned by Porphyry in his life of Plotinus, 

" For let the lines be as the numbers 2. 4. 8. 16, which are in continued proportion; then the 
squares of them 4, 16. 64. 256 will also be analogous. Foras 4is to 10, so is 16 to 64, and so is 


64 to 256. 


414 PROCLUS ON THE (BooK 111. 


the things generated by the demiurgic God, are effable with reference to each 
other, and are variegated by demiurgic numbers, as Plato says in another part of 
this dialogue. And it is requisite to assume similar planes, and solid numbers, 
and to survey in these the truth of the Platonic assertion. We shall show there- 
fore at the end of these Commentaries, how itis possible, two right lines being 
civen, to find two analogous media, selecting for this purpose the demonstration 
of Archytas, rather than that of Menwchmus, because he uses conical lines, and 
in like manner rather than that of Eratosthenes, because he employs the apposi- 
tion of a rule." 

With respect however to the things investigated, it must now be said that Plato 
appears to have perfect contidence in arithmetical demonstrations, since it is also 
possible to find in geometrical figures of two solids an analogous medium. For 
if there are three analogous right lines, a, 2, y, in a duple ratio, the squares from 
them will be in a quadruple ratio, as £4, ior, and ὃ. But the solids from them 
will bein an octuple ratio, as 913, 25, and y. Hence there will be three cubes, the 
extremes of which will have one analogous mean, And it is manifest that all 
cubes are similar to each other. For the angles are the same in each cube and 
are equal 5 and they are also comprehended by similar planes ; and the multitude 
of them is equal. Moreover, we may thus demonstrate in the same manner as 
Democritus, that two analogous media fall between two similar solids. For that 
all squares are similar to each other is evident ; since the angles are the same 
in each, and are equal, and the sides are analégous. Hence it seems that 
Plato employing numbers, shows that solids are never co-adapted by one mean, 
but always by two media. For in these, as you see, the extremes are cubes, and 
at the same time similar planes. For 613, is from usr, and az. But the other of 
the extremes 7, is from Β, and 4, and there is the same ratio of the sides. There 
is therefore one medium of these, so far as they are similar planes, but not so far 
as they are solids. So that you will have the solution of what is said, by assum- 
ing numbers. Tor it is possible to find the same numbers which are at the same 
time similar solids and planes; but it isimpossible to assume geometrical figures 
which are at one and the same time similar planes and solids; since this also 
may be said, that all of them being cubes, the form of them is one. But Plato 


* From the most unfortunate loss of the latter part of these commentaries of Proclus, this method 
likewise of his fiuding two analogous media between two given lives, is lost. 


poor 11 TIM.EUS OF PLATO. 415 


assuming that the means are similar to the extremes, is thus confident in the 
theorem. For how would the extremes be in want of other bonds, if they had 
entirely the same form? And how would the media communicate with the 
extremes, and differ from them according to the sides, if they were all of them 
cubes? Hence it is evident that he assumes the media, as being truly media, and 
thus says, that solids are never conjoined by one, but always by two media ; 
every mediam containing the communion and difference of the things of which it 
is the medium. For to say universally, that all solids are connected through 
two media, makes the media to be infinite. It is manifest, therefore, that he 
assumes things which are most distant, and in every respect contrary to each 
other, and which have all the sides opposite to all; these in natural bodies being 
corporeal powers. But le does this, in order that of the media, one of them may 
have a greater communion with one of the extremes, but a less with the other; 
and that this may be vice versa with the other medium. Unless that also is true 
which is asserted by our preceptor. For he says that it is necessary to assume 
the same ratio in the media or means, as there is in the sides of the extremes. 
Thus, for instance, if one of the cubes is 8, but the other 27, we shall find the 
media of them, if we take their sides 2 and 3, and multiply the square of 2, i. e. 
4 by 3, and the square of 3,1. 6. 9 by 2, For then the media will be 12, and 18, 
which will conjoin the extremes through the sesquialter ratio, which is the ratio 
of the sides of the cubes. Hence, as there is the same ratio in the sides of the 
cubes, and in the media, Plato says that there is necessarily two media, and this 
in amanner more consonant to the proposed physiology. For in the powers of 
the elements, and in simple forms, the Demiurgus inserted communion prior to 


_ things of a composite nature. We however conjoin the extremes through the 


octuple ratio, the sides of them not having an octuple ratio. For the mean being 
assumed in a duple ratio, the extremes will have a quadruple ratio. Thus, for 
instance, in the three proposed terms, if we assume a fourth analogous term, we 
shall find that as the side 2 is octuple of the side 16, so the first cube is con- 
joined to the fourth through the octuple ratio. For if you add 16, as a fourth 
term to 2. 4. 8, the cube from 16, is conjoined to 8, through the octuple ratio 
which 64 has to 8, and 512 to 64, and 4096 which is the cube of 16;to 512." So 
that the sides of the media receiving an octuple ratio, two media will fall between 


" If each of the terms 2. 4. 8. 16, is cubed, the four terms 8. 64. 512. 4096, will be produced, and 
C4 is octuple of 8, 512 of 64, and 4096 of 512; and the first cube 8 is conjoined to the fourth 4096, 
through the octuple ratio. 


416 PROCLUS ON THE [Boox 111. 


the extremes. But ifa fifth analogous term is added, the sides will no longer be 
conjoined in an octuple ratio but in the ratio of 16 to 15 and on this account there 
will be three analogous media between the two cubes. What Plato says, therefore, 
is true according to the before-mentioned method. Are not the sides also co- 
adapted to his purpose? And it is requisite to say, that there may be one medium 
between two cubes, yet not according to harmonic ratios. Hence, when there is 
truly a colligation of the extremes through these ratios, then it is perfectly requisite 
that there should be two media. Through these things, therefore, it is manifest 
mathematically, that similar planes require one medium, and similar solids two 
media, and that they can never be bound by one medium alone. 

Being impelled, however, by these observations, let us sce how physical concep- 
tions accord with them, and let us adapt probable to scientific assertions. And in the 
first place, let us survey whata physical plane is, and how in planes of this kind, 
there is one medium, but two in physical solids. The divine Tamblichus indeed 
(for this man in a remarkable degree comprehended a theory of this kind, others 
being as it were asleep, and conversant only with the mathematical meaning of 
the words) appears to me to distinguish things simple from such as are composite, 
parts from wholes, and in short, material powers, and material forms, from the 
essences to which they give completion. And some of these, he calls superficies, 
but others solids. For as a superticies is the ultimate boundary of a mathe 
matical body, so likewise material form, and material power, are the morphe and 
boundary of their subjects. ‘These things, therefore, being thus divided, in 
things of a simple nature, one medium is suflicient, because there is [one] difference 
of the reasons and forms, and according to the common bonds of the reasons 
and the life. Lorin these there is one medium, Hence quality 15. uniformly 
connected with quality, and power with power, according to the difference 
and sameness of forms. But in things of a composite nature, there are very 
properly two media. For the duad is the supplier of all composition and 
separation. Every composite nature however consists of many essences and 
powers. Hence, there are many media. And these at least are two-fold. For 
there is one medium according to form, and another according to subject. 

We however, conformably to physical principles, speak as follows, receiving 
auxiliaries from what Plato says as he proceeds. Or rather, let us speak from 
the beginning. There are some physiologists then, who ascribe one power to 
each of the elements ; to fire indeed heat, to air frigidity, to water moisture, and 


’ 
ty earth dryness; in so doing entirely wandering from the truth. In the first 


ROOK 111. TIM.EUS OF PLATO. 417 


place, because they subvert the world and order, For it is impossible for things 
to be co-adapted to each other, when they possess the most contrary powers, 
unless they have something incommon. In the next place, they make the most 
contrary natures allied to each other, viz. the hot to the cold, and the moist to 
the dry.’ It is necessary however, to make things which are hostile more remote 
than things which are less foreign. For such is the nature of contraries. In the 
third place, therefore, the first two powers will have no sympathy whatever with 
the rest; but will be divulsed? from each other. For it is impossible to say 
What is common to humidity and frigidity. And in addition to all these things, 
aa the elements are solids, they will not be conjoined to each other by any 
medium. It has however been shown that it is not possible for solids to be 
conjoined through one medium. Nor can they be conjoined without a medium. 
For this is alone the province of things that are perfectly without interval. 

But some others, as Ocellus, who was the precursor of Timwus, attribute two 
powers to each of the elements, to fire indeed heat and dryness, to air, heat and 
moisture, to water, moisture and coldness, and to earth, coldness and dryness, 
And these things are written by this man in his treatise On Nature. In what. 
therefore, do these err who thus speak ? In the first place, indeed, wishing to dis- 
cover the common powers in the elements, in order that tiey may preserve the 
co-arrangement of them with each other, they no more assign communion than 
separation to them, but equally honour their hostility and their harmony. What 
kind of world therefore, will subsist from these, what order will there be of things 
which are without arrangement and most foreign, and of things which are most 
allied and co-arranged? For things which in an equal degree are hostile and 
peaceful, will in an equal mode dissolve and constitute communion. But this 
communion being similarly dissolved, and similarly implanted, the universe will 
no more exist than not exist. In the second place, they do not assign the 
greatest contrariety to the extremes, but to things most remote from the extremes ; 
though we every where see, that of homogencous natures those which are most 
distant have the nature of contraries, and not those which are less distant. How 
likewise did nature arrange them, since they are most remote in their situation 
from each other? Was it not by perceiving their contrariety, and that the third 
was more allied than the last to the first? How also did she arrange the motions 


δ For ro evayrwrara here, read ra evayrwwrara, and for ry θερμὸν re ψυχρῳ, το Oeppor, x. XA. 
* For arnprnyeva in this place, I read διηρημενα. 


Tim. Plat. Vou, I. 3G 


418 PROCLUS ON THE Peeve, 


of them, since fire is most light and tends upward, but earth is most heavy and 
tends downward? But whence were the motions ofthem which are most contrary 
derived, if not from nature! If therefore, nature distributed to them most contrary 
motions, it is evident that they are themselves most contrary. For 45. the 
motions of simple beings are simple, and those things are simple of which 
the motions are simple, thus also those things are most contrary of which 
the motions are most contrary. And this may occasion some one to wonder at 
Aristotle, who in what he says about motion, places earth as most contrary to 
fire; butin what he says about powers, he makes the most remote of similar 
natures to be more friendly than those that are proximate, when they are moved 
with most contrary motions, Por as the clements have contrary places in- their 
positions, as they have contrary motions in dations, as they have contrary powers, 
eravity and levity, through which motions subsist in their forms, thus also they 
have contrary passive qualities. Aristotle Iimself likewise manitests that earth is 
contrary to fire. For wishing to show that itus necessary there should) be more 
bodies than one, he says: ‘ Moreover, af earth exists, itis also necessary that 
fire should exist. For in things, one of the contraries of which naturally is, the 
other likewise has a natural subsistence.” So that neither was he able afler any 
other manner to show that there are more clements than one, than by asserting 
that fire is contrary to earth, 

Farther still, as the elements are solids, how can they be bound together through 
one medium? For this is impossible im solids, as we have before observed. 
Hence those who assert these things, neither speak mathematically nor physically, 
but unavoidably errin both these respects. For physical are derived from mathe- 
matical entities. Jundus therefore alone, or any other who rightly follows hin, 
neither attribules one nor two powers alone, to the elements, but triple powers ; fo fire 
indeed, tcnuity of parts, acuteness and facility of motion ; to air, lenuity of parts, 
obtuseness, and facility of motion ; to water, grossness of parts, obtuseness, and facility 
of motion ; and to earth, grossucss of parts, obtusencss, and difficulty of motion, But 
this is in order that each of the elements may have two powers, cach’ of which is 
common to the clement placed next to it, and one power which is different, in 
the same manner as it was demonstrated in mathematical numbers and figures 5 
this different power being assumed from one of the extremes 3; and also in’ order 
that earth according to all the powers, may subsist oppositely to fire; and that 


For; cay here, it is obviously necessary to read exurepar, 


BOOK 1411. TIMA&US OF PLATO. 419 


the extremes may have two media, and the continued quantities two; the latter 
having solids for the media, but the forme., common powers. For let fire 
indeed be attenuated in its parts, acute, and easily moved. For it has an attenu- 
ated essence, and is acute, as having a figure of this hind ji. οὐ a pyramidal figure], 
and on this account.is incisive and fugitive,’ and permeates through all the other 
elements. It is also moved with facility? as being most near to the celestial 
hodies, and existing in them. For the celestial fire itself is moved with celerity, as 
is likewise sublunary fire, which is perpetually moved in conjunction with it, and 
according to one circle, and one impulse. Since therefore, earth is contrary to 
fire, it has contrary powers, viz. grossness, obtuseness, and difficulty of motion, 
all which we see are present with it. But these being thus hostile, and being 
solids, are also similar solids. For their sides and their powers are analogous. 
For as the gross is to the attenuated, so is the obtuse to the acute, and that which 
is moved with difficulty, to that which is moved with facility. But those are 
similar solids of which the sides that constitute the bodies are analogous. Tor 
the sides are the powers of which bodies consist. ence, as fire and earth are 
similar bodies, and similar solids, two analogous media fall between them; and 
each of the media will have two sides of the extreme situated next to it, and the 
remaining side from the other extreme. ITence, since fire has for its three 
physical sides the triple powers, tenuity, acuteness, and facility of motion, by 
taking away the middle power, acuteness, and introducing instead of it obtuse- 
ness, we shall produce air, which has two sides of fire, but one of earth, or two 
powers of fire, but one of earth; as itis fit that what is near should rather com- 
municate with it, than what is separated in the third rank from it. 

Again, since earth has three physical powers, contrary to the powers of fire, 
viz. grossuess of parts, obtuseness, and difficulty of motion; by taking away 
diffeully of motion, and introducing facility of motion, we shall produce water, 
which consists of gross parts, is obtuse, and is easily moved; and which has 
indeed, two sides or powers common with earth, but receives one from fire. 
And thus these media will be spontaneously conjoined with each other; com- 
inunicating indeed in twofold powers, but diflering in similitude by one power ; 
and the extremes will be bound togetiier by two media. Each element also will 
thus be in a greater degree conjoined to, than separated from the element which is 


* For vearioy in this place, read νπαικτικον τ" 


* Instead of axernros here, it is necessary to read evaeynror. 


420 PROCLUS ON THE [ποοκ 111. 


near to it; and one world will be perfectly effected through all of them, and one 
harmonious order, through the predominance of analogy. Thus also, of the two 
cubes 8 and 27, the medium 12 being placed next to 8, will have two sides of 
this, but one side of 37. For 12 is produced by 2 Χ 2 Χ 8. But itis vice versa 
with 18 For this is produced by 3 X 3 X 2. And the side of 27 is 3, in the 
same manner as 2 is the side of 8. The physical dogmas therefore of Plato about 
the elements of the universe, accord with mathematical specalations, 

Hence these things being thus determined, let us physically adapt them to the 
words of Plato. We calla [physical] plane or superticies therefore, that which 
has two powers only, but a [physical] solid that which has three powers. And 
we say, that if we fashion bodies from two powers, one medium would conjoin 
the elements to each other. But since, as we assert, bodies possess triple pow- 
ers, they are bound together by two media. For there are two common powers 
of the adjacent media, and one power which is different. And the extremes 
themselves, if they consisted of two powers, would be conjoined through one 
medium. For let tire, if you will, be alone attenuated and easily moved; but 
earth on the contrary, have alone grossness of parts aud immobility, One me- 
dium therefore, will be sufficient for these. For grossness of parts and facility of 
notion, and tenuity of parts, and difliculty of motion, are all that ts requisite to 
the colligation of both. Since however, each of the elements is triple, the extremes 
require two media, and the things themselves that are adjacent, are bound toges 
ther throngh two powers. For solids, and these are things that have triple con- 


trary powers, are never co-adapted by one medium, 


“Thus therefore, the divinity placing water and air in the middle of 
fire and earth, and rendering them as much as possible analogous to 
each other, so that what fire is to air, that air might be to water, and 
what air is to water, that water might be to earth, he bound together 
and constituted the heaven, visible and tangible.” 


Some of the Platonists, being impelled. by the assertions of Aristotle, extend 
through the whole world one passive matter, not at all different from that of the 
heavens, and in consequence of embracing certain barbaric opinions, give to the 
world a fifth body, end refer the doctrine concerning it to Plato, For Aristotle, 
following these opinions, introduced a filth element. And this ina certain re- 
spect he obscurely signifies, adducing the observations of the Barbarians as a 


BOOK 111. TIM.EUS OF PLATO. 421 


testimony of the perpetuity and sameness of the motion of ether. But others 
assert, that the heavens are of a diflerent essence, as having a different form of 
life, a more simple motion, and a more perpetual nature ; but that Plato is now 
speaking about the sublunary elements, and adorns these by analogies. These 
menindeed, speak rightly, both with respect to things, and the opinion of Plato, 
in asserting that the nature of the heavens is different from mutable, and in short, 
material things; but at the same time ' they neglect the Platonic words, in which 
the philosopher says, that “ ¢he Demiurgus bound together and constituted the hea- 
ven [or the universe} through the analogy of the four elements ;”? and again, in another 
place, “ that he eluborated the idea of the stars, for the most part from fire.” 

Let us therefore, if you are willing, preserving the opinions of both these men, 
perspicuously show, that the whole world consists of the four elements, and that 
the heavens are of a different essence [from the sublunary region]. And in the 
first place let us discuss the latter, For it is necessary, either that the heavens, 
should be entirely different from the four elements, being, as some sav, a fifth ele- 
ment; or that the heavens should consist of the four elements ; or from some one 
of the four; or from more than one. And if* the heavens consist of the four, they 
either consist of elements specifically the same with the sublunary, or of others. 
Tf however, that element is different from the four, how does Plato say that the 
whole world consists of the four elements? But if it is constituted from one of the 
four, how does he say shortly after, that the stars consist for the most part of fire? 
And if the world is constituted from more elements than one, [but not from all 
the four] how will it happen that a divine body will not be imperfect, and how wiil 
it possess all things, though the earth, and in short the sublunary region, have all 
things? Bat, if the world consists of all the elements, how does it happen, that in 
the heavens the composition of them is indissoluble, but in these [(sublunary] 
realms is dissoluble. For they will not be indissoluble on account of equal domi- 
nion. For whence, if there is equal dominion, is the variety in the heavens 
produced ? And how does Plato say that fire for the most part predominates there, 
if there is an equal domination? But if the heavens consist of four elements spe- 
cifically different from the four sublunary elements, how, since they are com- 
posites, are the heavens moved with a simple motion? Where also are the whole- 
nesses of the things which are there mingled ! 


' For ἡμῶν in this place, it is necessary to read opws. 
* Ecis omitted here in the original, 


409 PROCLUs ON THE [BOOK ti. 


Such therefore being the doubts, it is better to say that all heaven consists of fire, 
which there predominates ; but that it also comprehends according to cause, the powers 
of the other elements, such as the solidity and stability of earth, the conglutinating 
and uniting power of water, and the tenuity and transparency of air. For as 
earth comprehends all things terrestrially, so the heavens comprehend all things 
according to a fiery characteristic. So that one thing [1 e. tire} has dominion, 
and the other elements are comprehended init) causally. Tt is necessary how- 
ever to think, that the fire which is there, is not the same with sublunary tire, but 
that itis divine fire, consubsistent with life, and an imitation of intellectual fire. 
And that the fire which is here 15 wholly material, venerated, and corraptible. 
Genuine fire therefore, is in the heavens, and total fire for the wholeness of tire] 
is there. But earth is there according to cause, being another species of earth, 
and as itis fit it should, connascent with divine fire, possessing solidity alone, in 
the same manner as fire possesses an illuminative power, And as this celestial 
fire is not caustic, neither is the earth which is there gross, but the suminit of each 
is there. And as genuine and truly existing fire are in’ the heavens, so real earth 
is here, and the wholeness of earth 5 but tire is here according to participation, 
and materially, in the same manner as earth is primarily. For that which remains 
is in each appropriately ; there the summit of earth (or earth according tu cause 5} 
but here the dregs of fire. But this is evident from the moon which possesses 
something solid and dark, and obstructing the light. For to obstruct is alone the 
province of earth, The stars also obstruct the sight, as producing a shadow 
above themselves. And it is evident this being the case, that since fire is in the 
heavens, and also earth, the diaphanous media between these, are likewise 
necessarily there printarily 5 air indeed, such as the most pure and agile air which 
is here; but water, such as the most exhaleable with us, and even still purer than 


these; in order that all things may be in all, but appropriately in each, Lor on 


this account we characterize fire by visibility, which is deservedly the peculiarity of 


all fire. For as carth is primarily tangible, so fire is primarily visible ; because it 
is not in want of any one of the other clements, in order that it may be visible, as 
the others are inowant of the iluminative power of fire to their visibility. But fire 
becomes itself visible through itself. And this is common to all fire. Phe 
question therefore is solved. 

That all the progression of the elements however, may become manifest to us, 
and the gradations of them, itis requisite that we should begin the theory of them 
from on high, ‘These four elements therefore, fire and air, water and earth, 


υουκ I.) TIM AEUS OF PLATO. 423 


subsist primarily, and uniformly according to cause, in the Detuinreus of wholes. 
For all causes are antecedently contained in him, according to one comprehen- 
sion. Elence he comprebends the intellectual, divine, undetiled, and vicorous 
power of fire; the connective and vivilic cause of air; the prolitic and regermi- 
nating hyparxis of water; and the firm,’ stable, immutable, and unvacillating 
idea of earth, The theologist therefore, knowing these things, says of the 
Demiurgus, 


ilis body's boundless, tim, and tiery-brights 
And, 


"The wide-extended all-pervading air, 
Forms lis broad shoulders, back, and bosom fair, 
Hlis middle zone ’s the spreading sea profound, 


Ihis feet, the roots deep-fix'd within the solid ground, 


But from these demiurgic causes, a progression takes place of these four elements 
into the universe, though not immediately into the sublunary world. For how 
can the most immaterial natures give subsistence without a medium, to the most 
material; and immoveable natures, to those that are in every respect moved? For 
the progression of things is nowhere without a medium, but exists according to a 
well-ordered gradation, The generations also into these material, dissipated, and 
dark realms, are effected through things of a proximate nature. For these are 
capable of being fashioned by the junior Gods, and especially so far as they have 
a tangible composition, But the Demiurgus is the father of greater and more 
beautiful effects. : 

Since therevore, the elements in the Demiureus himself are intellects, and impar- 
ticipable intellectual powers, what will be the first progression of them? Ts it not 
evident, that they will stil continue to be intellectual powers, but participated by 
mundane natures? For the progression from imparticipable intellect is proximately 
to that intellect which is participated. And in short, the progression from impartici- 
pable causes, is to those that are participated, and from supermundane to mundane 
forms. These powers however, still remaining intellectual, but participable, what 
kind of diminution will they have? Is it not this, that they will no longer be 


* For yovincsin this place, it is necessary to read povipos. 


424 PROCLUS ON THE foun ti, 


intellectual? But I call intellectual natures, the forms of intellect, and of an 
essence truly intellectual. Being however, participable, but no longer intellec- 
tual, it is evident that they will not be immoveable. And not being immoveable, 
they will be self-motive. For these are proximately suspended from immoveable 
natures; and the progression is from things essentially intellectual, to those that 
are so by participation, and from immoveable beings, to those that move them- 
selves. These elements therefore, will subsist in life, and will be intellectual 
according to participation, and self-motive. But itis evident what that is which 
will proceed from this. For the descent from life is to animal; for this 15 
proximate to life. And from that which is self-motive according to essence, 
to that which is selfmotive according to the participation of life. And so far 
indeed, as the elements proceed from life to animal, they are changed; but so 
far as they proceed from that which is immaterial to immaterial natures (1 mean 
immaterial as with reference to mutable matter,) and from a divine life, to a 
divine essence, they are assimilated to truly immaterial essences. Here there- 
fore, taking away the immaterial, and the immutable, you will make the material 
and the mutable. And through this they will be inferior to the natures prior to 
them; but through the order and symmetry of their motions, and the immutability 
in things mutable, they will be assimilated to them, If therefore, you also take 
away this order, and survey the great confusion and instability of the elements, 
you will have the last of all things, and those which are allotted an ultimate 
separation, being the dregs of all the elements prior to these. Hence, of the 
elements, some are immoveable, intellectual, demiurgic ; others are intellectual 
indeed essentially, and immoveable, but are participated by mundane natures ; 
others are self-motive, and have their existence in lives ; others are self-motive, 
but live (i. δ. are animals], and are not lives only; others are alter-motive, but 
are moved in an orderly manner; and others, are disorderly, tumultuous and 
confused, 

The difference of the elements therefore, being so great, what occasion is there 
to disturb what is here said by Pl: to, as if the elements existed only in one way ? 
For it is necessary to survey the clements in as many ways as there are media 
between the Demiurgus and sublunary natures; because their progression 15 
through media. The elements therefore, are in the heavens, but not! after the 


* Ov is omitted here in the original. 


BOOK 11|.} TIM.EUS OF PLATO. 425 


-V 


same manner as tn genesinrzic bodies 3 for neither do they subsist in the heavens, 
alter the same manner as in the Demiurzus. But prior to the sublunary elements, 
there are, the celestial fire (and this light manifests which is a species of fire) and 
celestial earth. Or Why does the moon being illuminated produce a shadow, and 
Why does not the solar light pervade through the whole of it? It is also necessary 
that the middle elements should. be in the heavenly bodies, but that ditl-rent ele- 
ments should abound in different parts of the celestial regions. And in some 
places indeci, tt is necessary that tne fiery nature should widely scatter its splendour, 
on account of solidity, as in the starry bodies ; but in others, that it should be concealed 
from us, as in the spheres that carry the stars. Lence, the peculiarity of all fire is vist- 
bility, but neither heat, nor floating, And solidity and tangivility, are the character- 

“astics of all earth, but not gravity, sinking, and a downward tendency. It therefore, 
We assume these peculiarities, we shall find that fire and earth subsist also analo- 
gously in the heavens ; fire indeed, defining the essence of them, but each of the 
other elements being consubsistent with it. 

Por again, this also may be said, that causes and the efficients of certain things, 
every where antecedently comprehend the powers of the natures which are 
adorned and produced by them 3 and especially when they produce according to 
nature, For thus nature possesses the form of the teeth, the eves and the hands, 
through which also she gives morphe to matter, And not every eye possesses 
interval, but there is something in which it has an impartible form. Again, soul 
is one, and contains in itself that which is divine, and that whieh is irrational. 
And in the divine part of itself, it comprehends rationally the irrational powers, 
by which it governs, and arranges ina becoming manner irrationality. And 
neither is the unity of the soul, nor its multitude destroyed through different 
essences. For these things subsist in one way in the superior, and in another in 
the inferior part. Ina similar manner, the world also is one and many ; for the 
heavens are one thing, and generation another. And ceneration ts adorned from 
the heavens ; and these elements are in the heavens, but celestiaily. For they 
are in soul, psyehically, in intellect, intellectually, and in the Demiurgus, demi- 
urgically. For how could the sublunary elements be governed by the etiluxions 
from these natures, unless they also subsisted in them after another manner? 
Thus also in the arts, we may see that the physician does not preside over the 
carpenter ; for the physician does not anteccdently comprehend in himself the 
works of the carpenter. Nor does the mechanic preside over the cook ; for the 
former does not antecedently comprehend things pertaining to banquets. But it 

Tim. Plat. : Vou. I. 41] 


426 PROCLUS ON THE ; [8οοκ lt. 


is the province of that which antecedently comprehends the whole power of a 
thing, to govern it. Hence it is evident that the mechanist entirely presides over 
the carpenter, and the physician over the cook. If therefore, the heavens govern 
all generation, the elements will be contained in them primarily. 

The Pythagoreans however say, that the clements may be surveyed in the 
heavens in a twefuld respect, in one way indeed prior to the sun, and in another 
after it: for the moon is ethereal earth. This therefore, the theologist clearly 


asserts. Lor he says: 


Another boundless earth besides he made, 
Which Gods se/ene, mortals meae call, 


With num’rous houses, ties, mounts adorn’d. 


But they say that the planct Mercury is ethereal water, Venus air, and the sun 
fire, And again, that Mars is eclestial fire, Jupiter celestial air, Saturn celestial 
water, and the inerratic sphere celestial earth. And thus speaking ina divided 
manner they make the extremes to be every where fire and earth, but conjoin the 
ethereal natures through media, viz. through Venus and Mercury: for both these 
have a collective and unifying power. But they conjoin the celestial natures, 
through Saturn and Jupiter: for through these that which is connective of wholes, 
and the commensurate, accede to all things. What we now say, however, is con- 
formable to the history delivered by many [of the Pythagoric doctrines], For 
that this mode of distribution is not Platonic, we may learn from this that Plato 
arranges the sun immediately above the moon, afterwards Venus, and then 
Mercury. 

It is necessary therefore to understand, that all the elements are in each of the 
celestial spheres, since in the sublunary elements also, each participates of the 
rest. For fire participates of earth; since being moved with facility, it would 
most rapidly perish, ifit was entirely without stability. And earth participates of 
fire; for being moved with difficulty, it requires heat to resuscitate and restore it. 
As this therefore is the case in these sublunary elements, much more must all the 
elements be in each of the celestial spheres, though some of the heavenly bodies 
participate more’ of fire, others of air, others of water, and others of earth. 

Again therefore, from the beginning we must say, that the elements being con- 


‘Madey is emitted in this place in the original, 


ev aa ae Sen eee oe te ee! ee δὰ τρια» 


BOOK 111. TIM.GUS OF PLATO. 427 


ceived in one way as unmingled, but in another as mingled, the first’ mixture of 
them produces the heavens, which contain all things according to a fiery charac- 
teristic. [But the second mixture of them produces the sublunary rezion]," in which 
all things subsist according to a middle characteristic. And the last mixture of 
them produces the subterranean realins, in which the dregs of all things are con- 
tained, Pyriphlegethon, as they say, and Acheron, Ocean and Cocytus. Hence 
it may be said, that the four unmingled elements are every where, and that there 
are five, all heaven being assumed as one element; but that the last elements are 
comprehended in she earth. The five elements however, are said to be the ele- 
ments of the world ; and on this account the world derives. its completion from 
them. But it must be said that the four elements are the elements both of the 
heavens and of generation. Hence the heavens are of a fifth essence, besides the 
four elements ; but are mingled from the simple elements. For these sublunary 
four are not in the heavens, but the summits of them are there, and all the four 
elements unmingled, and separated from each other by their proper forms. And 
these assertions are most concordant with Plate, who at one time says that the 
heavens consist of the four elements, bound together by analogy, and that the 
whole world is constituted from these; but shortly after fashions the five fizures, 
and calls them five worlds. For these things give a fifth essence to the heavens, 
introduce a tetractys of the elements, and accord with truth. For all things are 
inthe heaven according to a fiery mode; and on this account it is a simple body, 
different from that which is sublunary, and. truly comprehends all things pertain- 
ing to these material masses. We must not therefore admit that all earth is heavy, 
nor that all fire is light; but sublunary earth aud fire are perhaps things of this 
kind, while those in’ the heavens subsist after another manner. For the solidity 
and stability which are there are derived from earth. And hence each of the 
spheres is not moved according to the whole of itself [but revolves round an im- 
moveable centre]. But the celestial light, and facility of motion, are derived 
from fire. The connective and transparent nature of the heavens are from air 5 
and their equability and smoothness, from water. 

That Plato however, affords us these auxiliaries, he clearly shows shortly after, 
whenhe says, “ that hewho constituted the world composed itfromall fire water, airand 
earth, leaving nopartnor power ofany oncof them externally.” For he does not sa y from 


“ae appears.that the words τῆς ἕε deurepas τον υποσεληνὴῆν τόπον, are wanting in this place, in the 
orginal. ; 


428 PROCLUS ON THE (BOOK "11, 


tire or water simply, but from a// fire and all water, through which he indicates 
that there is much fire in the universe, and of a different nature, and also much 
water, and which is essentially different. Moreover, the theology of the Assyrians 
hich was unfolded into light from divinity, delivers the same Wangs. For in that 
theology, the Demiurgus is said to have made the whole world from fire, water, 
carth, and all-nourishing ether or air; and the artificer is said to liave fashioned the 
world as it were withhis own hands. For it says,“ there was a certain other inass 
of fire.” But he fashioned, as it were manually, all things, in order that he might 
conglomerate the mundane body, “ that the world might) become manifest, and 
might not appear membrancous ;” which is the same thing as to say, that it might 
not alone bear the obscure and imbecile vestiges of forms. For the word mem- 
brancous signifies the ladistinct subsistence of reasons (or forms). As we have 
said therefore, the Oracles also bear witness to what is asserted by Plato, since 
they too generate the world from the four elements. And thus much concerning 
the concord of philosophers about this particular: for we shall see in what fol- 
lows, if there is any difference respecting it in the doctrine of Plato, 

It is manifest however, that the elements are every where bound to each other 
by analogy." For analogy, as we lave said, imitates divine union, and is a de- 
miurgic bond. And the analogy indeed in mathematics, possesses the accurate 
and the scientific: for the ratios there are immaterial. Bat in physies this is no 
longer similarly the case. For the analogy which is in’ the heavenly bodies 
participates of a certain accuracy 3 but in sublunary natures the analogy is less 
accurate, because it is Conversant with matter. Again therefore, the order of the 
elements becomes apparent, and we see that Plato very properly procures from 
the mathematics belief in. physical reasons. For they are causes, and the demi- 
urgic progression is effected through soul. The veneration also of physical es- 
sences appropriately proceeds through media; and celestial matures are ina 
certain respect more allied to accurate reasons, but sublunary natures have an 
obscure truth. Plato therefore knowing these things, adds, * as much as possible,” 
in order that you may not entirely require in’ physical reasons a mathematical 
accuracy. For if you are willing to evamine each of the elements, you will perceive 
an abundant mirturein it. Thus, for instance, air is not simply a thing of attenuated 
parts. Furit has also sumcthing gross, nebulous, and aqueous. Nor ts water simply 
casily moved. And the part of fire itself which is mingled with air, resembles the 


1 Instead of ors de avadoyia δεδεικται ἰὼ this place, it is necessary to read, ore δε avaduyeg δεδησεται. 


noow it] TIM.EUS OF PLATO. 429 


obtuseness of air; and this necessarily. For it is requisite to conjoin the summits 
of secondary with the dregs of primary natures. 

Farther stall, we ought also to understand the manner in which Plato constitutes 
the analogy. Hor he begins from the media, and preserves the order of the terms, 
just as the Demiurgus made all things to be in each other,’ together with preserv- 
ing the distinction of them; and he denominates all this contexture a bond and 
composition, For it is a bond indeed, as imparting union and analogy from the 
demiurgic cause 5 but it is a composition, as being thence produced according to 
essence itself Por some one may bind things which he did not compose. ‘This 
however, is not the case with the Demiurgus, but he is the father, he is the uni- 
fying cause, and he is the guardian of all his own works. In addition to these 
things also, it must be observed that Plato assumes here, as we have said, the geo- 
metric mean, and indicates that this is analogy, For it is the peculiarity of this 
middle to have the same ratio, Tlence some persons properly call. it analogy, 
The other media therefore, appear to be the suppliers of more partial goods to the 
world, and not to be the sources: of the order which proceeds through all things, 
and of uninterrupted connexion, For in the generation of the soul the other* 
media are assumed for the sake of binding together the geometric ratios, and are 
comprehended in the whole geometric middle, as in that which is alone analogy. 


“Hence from these and things of this kind, which are four in num- 
ber, the body of the world was generated, being concordant through 
analogy, and possessing friendship through these, so as to conspire into 
union with itself, and to be indissoluble by any other nature than by him 
through whom it was bound.” 


That the tetrad itself of the elements, primarily proceeded from all-perfeect ani- 
mal, (or it was the intelligible tetrad) and that on this account. all things enist 
_tetradically, becomes 1 think evident through the words before us + and also that 
generation proceeds to the tetrad from the monad through the duad. For the 
world is only-begotten and one. Afterwards we find it is nec essary that there 
should be the visible and tangible in it; in the next place, we find that these being 
much separated from each other, are in want of a certain third thing; and in the 


" For ev ἀλλοις here, it is necessary to read ey αλληλοι». 
* There is an owission in this place of at adda. 


420 PROCLUS ON THE [ποοκ 11, 


third place, that the medium is biformed, and thus we arrive at the tetrad. This 
therefore, is what the Pythagoric hymn says about number: That it proceeds from 
the secret recesses of the monad, until it arrives at the divine tetrad. And this gene- 
rates the decad, which is the mother of all things. TVius also the father of the Golden 
Verses, celebrates the tetractys itself, as the fountain of perennial nature. For 
the world being adorned by the tetrad, which proceeds fromthe monad and triad, 
is terminated by the decad, as being comprehensive of all things, That the world 
likewise is one through analogy, subsisting from these elements, and from such 
like things according to powers, and from so many according to quantity, Plato 
clearly manifests by saying, that not the sublunary region, but the body of the 
universe, Was venerated from the four elements. But the friendship of the world 
is the end of the analogy, through which also the world is) saved by itself Por 
every thing which is friendly, wishes to be preservative of that to which it is 
friendly : but every thing foreign turns from, and does not even wish that to exist 
to which it is abhorrent; 50 that the nature which is friendly to, is preservative of 
itself. The world however, is friendly to itself through analogy and) sympathy, 
and therefore it preserves itself! Butat is also preserved by the fabrication of 
things, receiving from it an ineflable guard. Tfence also, the theologist denomi- 
nates the bond derived from the Demiurgus strong, as Night is represented say- 
ing to the Demiurgus, 


But when your power around the whole has spread 


A strong coercive bond. 


Analogy however, imparts this friendship to the world, by connecting and com- 
prehending the powers of the elements that are init. Total nature likewise im- 
parts it, producing the sympathy and harmony of contraries. But prior to nature, 
soul imparts it, weaving the one life of the world, and co-adapting all the parts of 
it to the whole. And still much prior to these, it is imparted by intellect, which 
produces in all things, order, perfection, and one connexion. And even prior to 
an intellectual essence, the one divinity of the universe, and all the Gods that are 
allotted the world, are the primordial causes of the union that is init. But much 
prior to this, the one Demiurgus imparts this friendship to the world. This 
greatest however, and most perfect of bonds, which the father on all sides throws 
round the world, as being eflective of the friendslip and harmonious communion 
init, is denominated by the [Chaldean] Oracles, the bond of love heavily-laden with 
fire. For they say, “ The paternal selfbegotten intellect understanding bis works, 


BOOK 111.} TIM.LUS OF PLATO. 43h 


disseminated in all things, the bond of love heavy with fire.” And they add the 
cause why he did this, “ That all things might remain' loving for an infinite time, 
woven together intellectaally in all the light of the father.” For on account of this 
Jove, all things are adapted to each other, “That the elements of the world might 
remain running in love.” Hence, the mundane elements are bound together, 
possess friendship, and this indissoluble for an infinite time, through the will of 


2 


the father. If also together with these,” you are willing to survey the super- 
mundane cause of fhendship, you will find this likewise celebrated by theologists. 
For the Demiurgus produced Venus, in order that she might beautifully illuminate 
all mundane natures, with order, harmony, and communion. And he also pro- 
duced Love as her attendant, who is the unifying cause of wholes. The Demiur- 
cus however, likewise possesses in himself the cause of Love. For he is “ Metis 
the first generator, and much-pleasing Love.” Hence he is very properly the 
cause of friendship and concord to his fabrications. And perhaps looking to this 
Pherecydes said, that Jupiter when he was about to fabricate, was changed into Love. 
Because however, he constituted the world from contraries, he led it to concord 
and friendship, and disseminated in all things sameness and union which pervade 
through wholes. 

Through these things therefore, the world is indissoluble, and it is likewise so 
from its maker. For how can that which generates all things by its very 
existence, be the cause of corruption to all things? Besides, every thing which i8 
corrupted is corrupted either from = matter, or from form, or from its maker; and 
from each of these in a two-fold respect. For it is corrupted from the maker, 
either being imbecile, as a partial nature; or changing its intention, as ἃ partial 
sou]. Itis also corrupted from form, either not being well constituted at first, 
or being dissolved in the course of time. And it is corrupted from matter, 
either being inwardly deprived of symmetry, or sustaining violence externally. 
As corruption therefore, is produced in a sixfold manner, Plato subverts all the 
modes of it. For the world is not in either way corrupted from its maker. Not 
from his want of power, because the Demiurgus is the best of causes, and imbeci- 
lity has no place with him, since he governs the universe by inflexible powers. 


* For Mn ée here, read Mnyyy δε. 

* In the original πρὸ rovrey, but as Venus is posterior to the Demiurgus, who has previously been 
said to be the cause of friendship to the world, it appears to me that we should read wpos rovrwy, oF 
rather πρὸς rovrocs, as xpes seldom signifies wilh, when it governs the genitive, 


432 PROCLUS ON THE [RooK 11. 


Nor from his will, becanse he does not at different times will different things ; 


and because, to be willing to dissolve that which 15 beautifully harmonized, and © 


well constituted, is the province of an evil nature. But he is good, and the 
universe is beautifully harmonized. It is a similar thing therefore, for the Demiur- 
gus to be willing that the universe should not exist, and for him not to be good. 
Nor is the world corrupted from form; for itis harmonized according to analogy, 
and is perfect and one. And through harmony indeed, form vanquishes; but 
through wholeness and onlyness, the world will never be deprived of congruity, 
Nor is it corrupted from matter. For its inherent analogy subverts the pnvation 
of symmetry. But its onlyness removes it from the reach of external viclence, 
By no means therefore, is it possible tor the universe to be corrupted. Why then 
does Plato add, that it cannot be corrupted, except by him by whom it was 
bound? Itis evident indeed, that it every where belongs to him who binds, to 
dissolve. And you may assume from this, that the world is generated in such ἃ 
way,' as alone subsisting from another cause. For as it is not dissoluble by any 
thing else than its generator; so it is not generated by any other than by him 
who bound it, which is, as we have said, through his possessing the cause of the 
dissolution of that whichis bound. What is here said also has another indica- 
tion. For the universe is indissoluble by every thing, except by him who bound 
v. For it is not indissoluble by him; since this is a small thing to assert. But 
on the contrary, itis eternally bound by him. As if therefore it should be said, 
that he who possesses scientific Knowledge, ts meapable of being deceived by all 
things except by intellect; for he is not incapable of being deceived by intellect ; 
since it is not sufficient to intellect that the soul is not deceived, but that it 
possesses wisdom; thus also the world is not indissoluble by hitn who bound it, 
but is rather bound by him. For by other things it is indissoluble ; bat to him it 
rather belongs to bind, and not to dissolve. Just as it belongs to the sun to 
Huminate, and not to darken. For this is the province of certain other things. 


* But the composition of the world received one whole of each of the 
fourelements. For it was constituted by him who composed it, from ald 
fire, water, airand earth; and he did not leave externally any part or 
power of any one of the clements.” 


* Instead of euros here, it s requisite to read ovrws. 


πθοκ 111] TIM/EUS OF PLATO. 133 


Plato knew, as we have before observed, that there are many differences of 
fire, of water, and of each ofthe other elements; from all which, he says, the worid 
derives its completion; and he confers this as the thira demiurgic gift on the 
world. So that we must not wonderif he leaves the summits of the four elements 
in the heavens, but the middle progressions of them in the sublunary regions, and 
the last dregs of them in the subterranean realms, distributing the elements analo- 
gous to the three demiurgi Jupiter, Neptune, and Pluto. For each whole of 
them is assumed, and the universe consists of all of each; whether you speak of 
that which is primarily fire, and is celestial, or of that which has a middle rank, 
or of that which is the last, which is disorderly and confused, and is coloured 
over with certain fiery qualities. Kor such as we suppose the confused and in- 
ordinate to be, such especially appears to be each of the subterranean elements ; 
because fabrication in proceeding, ends gradually in that which is unadorned, 
and which participates in the smallest degree of order. These things, therefore, 
are manifest. 

We say, however, that part and power differ; so far as a part of each of the 
elements, Is of a similar essence with the whole of which it is a part, but power 
gives completion to each of the elements, For a part of fire is fire; Sut power is 
one of the many peculiarities in fire, such as motion, acuteness, and tenuity. Itis 
evident, therefore, that all tire, and all the powers of fire, and of the other elements, 
are comprehended in the world. What then, some one may say who is impelled 
by the divine wisdom which is beyond the confines of common philosophy ;' 
who divides all things, into the empyrean, the etherial, and the material;* and 
who calls the visible alone the material world, what shall we assert of the firma- 
ments that are above the world, whether it be requisite to call them Olympus, or 
empyrean, or ethers? May we not say, that though those firmaments should not 
consist of the four elements, again it is true, that no part of the four, is external to 
the universe, or rather, as Plato says, is erternally. For the term ectlernally, is 
more emphatical, because it manifests, that the violence which these clements 
bring with them, is not within the universe, but externally invades it. For those 
lirmaments are fiery, and are comprehended in the whole world. And again it 


* Proclus means by this, the wisdom of the Chaldeans, as delivered in their Oracles. 

> According to the Chaldeans there are seven corporeal worlds, one empyrean and the first; after 
Wis, three ethereal; and then three material worlds, which consist of the inerratic sphere, the seven 
planetary spheres, and the sublunary region. 


Tim. Plat, Vou. i. 41 


434 PROCLUS ON THE [ϑοοκ "17. 


is true, that there is no fire out of the universe, but the universe comprehends the 
whole of it, such as the universe is, and such as is the amplitude of its bulk. So 
that the assertion of Tiinwus 15. perfectly true. But why then, some one may say, 
does he give subsistence to the universe, beginning from the inerratic sphere? Is it 
net because it belongs to a natural philosopher to discourse about visible, and in 
short, sensible natures? Perhaps, too, he very properly alone makes mention of 
these, as pertaining to the fabrication of Jupiter. For of those [10 e. the empyrean, 
etherial, and material worlds] the etherial is most vivific, but the empyrean is 
paternal, and the material is demiurgic. For the fire which is the first beyond, did 
not englose its’ power in works, but in intellect : for the artificer of the fiery (i.e. the 
empyrean) world ts an intellect * of intellect, says the Oracle. Unless it be requisite 
to say this, that Plato produces soul analogous to the etheral worlds, but intellect, 
to the empyrean world. Ifence also he says, that soul was mingled from three 
parts, but that intellect is impartible. For the etherial is triple, and the Psycho- 
crator, or mingler of soul, who ascends into the cetherial worlds, is a Teletarch. " 
We Jearn, alsu, that the empyrean world is one, and is essentially intellectual. 
These things therefore must hereafter be considered : for itis very dubious how 
they accord with the dogmas of Plato. Now, however, let us pass on to the 
words that follow. 


“ For by a dianoetic or reasoning process he concluded, that it would 
thus be a whole animal in the highest degree perfect from perfect parts. 
And besides this, that it would be one, as nothing would be left from 
which any other such nature might be produced. And further still, that 
it would neither be obnoxious to old age, nor disease. For he intel- 
lectually perceived, that the heat and cold which meet in body, and all 
such things as have strong and vigorous powers, when they surround 
bodies externally, and fall on them unseasonably, dissolve their union, 
and introducing diseases and old age, cause them to perish through 
decay.” 


’ For ex buvapuy here, read env δνναμιν. 

* Instead of γον yap ws, it is necessary to read νὸν yap vous. 

Ὁ The Teletarchs subsist at the extremity of that order of Gods which is called intelligible and at 
the same time intellectual. See the 4th Book of wy translation of Proclus on the Theology of Plato. 


Book 111} TIMJEUS OF PLATO. 430 


Plato assigns three causes, that I may speak summarily, through which no 
element is left externally to the universe, viz. perfection, unity, and perpetuity. 
But all these reciprocate in the subject of them. For if the universe is perfect, 
there is nothing external to it. For another world might be generated from that 
which is external; since why should one thing be generated from these elements 
(which are within the worldJ, but nothing from those (which are external to it}? 
And if there is nothing external to the world, the world is one. Again, if the 
world is perpetual, there is no body external to the universe, homogeneous to the 
elements which are init. For if any thing should invade it, it would injure, and 
dissolve the universe. For being external, it would be foreign to the world, and 
being foreign it would molest the universe. And if nothing is external to the 
world, the world is perpetual. For it will not have that which is corruptive of it. 
If also the admonition respecting the onlyness, perpetuity, and perfection of the 
universe, is true, it was before assumed from the paradigm. For that was all- 
perfect, uniform {or having the form of one], and eternal ; the second of these, on 
account of the one being, from which the only-begotten is derived; but the third, 
through eternity, from which perpetuity is derived ; and the first, through com- 
prehending all the forms of intelligible animals. For this is the peculiarity of all- 
perfect animal. But the all-perfect, indeed, is the cause of pertect natures ; the 
uniform, of monadic; and the eternal, of perpetual natures 3 since every producing 
cause, produces that which is second similar to itself, and especially when it pro- 
duces according to essence, and has an essence inenergy. At the same time, also, 
each of these is demonstrated from these as material causes. For if there is 
nothing external to the universe, and if it comprehends all appropriate parts, it is 
one, perfect, and perpetual, Some one however may doubt, how Plato arguing 
from perpetuity, says that nothing is left external to the universe, For there are 
other perpetual natures, such as the celestial bodies, and yet something is external 
to them. But may you not say of these, that other things are external to them, 
and yet not external? For as naturally separated from other things, there is 
something external to them ; but as being co-passive with them, and comprehended 
together with them as most principal parts of the universe by one nature, there 
is notany thing external to them. But if any thing was external to the universe, 
it would be external alone, having no sympathy with the world. It would also 
be a thing of a foreign nature, would be destitute of the life which is in the world, 
and would be cut off from it, by the intervening vacuum. 

If, likewise, some one should doubt concerning the psychical vehicles, how they 


436 PROCLUS ON THE : [ROOK ae 


are not passively affected by these elements, since they do not vanquish them in 
the same manner as divine bodies, it must be said that they would suffer from 
them, if they consisted of things similar to the elements. But now being com- 
posed of other things, they remain according to hypostasis ' indissoluble. Αἱ 
the same time, however, they are not entirely impassive ; but material bodies being 
agglutinated to them, they are hindered from their natural motion, and are moved 
in an inordinate manner; neither being able to be moved circularly, on account 
of the connexion with them of the material bodies, nor to proceed ina right line, 
on account of their own nature. Hence also Plato calls the periods of our souls, 
disorderly and confused ; not only on account of the psychical motions, but hke- 
wise on account of the motions of our vehicles, in consequence of such ἃ con- 
glutination taking place from these sublunary bodies. Tf therefore the universe is 
perpetual, and always subsists according to nature, it will be requisite that there 
should be nothing external toit. Por this being perfectly foreign trom it, and fall- 
Ing on it externally, would become the cause of its corruption, You may also 
say conversely, that the words, “ar order that the universe may be perpetual,” are 
the conclusion; but thatthe middle term and the cause of the conclusion Is this, 
that there ts nothing external to the universe. For because there is nothing external 
to the universe, nothing can introduce corruption to it, as something foreign; so 
that itis perpetual. To the universe therefore this is the cause of perpetuity ; but 
to the parts init, not this, but other things are the cause of incorruptibility ; such 
for instance as, the being constituted by the one Demiurgus. For he is simply 
the cause of immortality to all things; so that the universe is ina greater degree 
incorruptible. For it is incorruptible on account of the Demiurgus, and because 
there is nothing external to it. Thus, likewise, it is possible to convert the other 
parts of the text, as, that because there is nothing external to the universe, the 
universe ts ouly-begotten ; that the only-begotten may be threefold, viz. on account 
of the paradigm, on account of all matter being comprehended im it, and on ac- 
count of the Demiurgus being one. And, also, that the universe is a/l-perfect, 
hecause It is comprehensive of all things. Each of these assertions therefore is 
evident. But with respect to the things which are the converse of these, such as 
that, if the universe is only-begotten it has nothing external to it, this is immedi- 
ately true of the universe alone; and the demonstrations will be as follow: The 
universe Is only-begotten ; but if itis onty-begotten, it will have nothing external 


For uxcOcow here, it seems necessary toread vrooraay. 


book 111. TIMEUS OF PLATO. 437 


to itself, from which another thing of the like kind may be generated. The 
universe is indissoluble; but if indissoluble nothing foreign to the natures of 
which it consists, will be external to it. The universe is all-perfect. For the all- 
perfect is that which is not defective in any thing. Hence Aristotle also says, that 
the universe alone is perfect; but all things in it are imperfect, as being parts 
of the universe. These therefore, that I may speak summarily, are the particulars 
which are discussed by Plato. 

If, however, you are willing, we will recur to the words themselves. Through 
the words therefore, “by a dianoetic or reasoning process,” he evolves the intellec- 
tual perception in the Demiurgus, calling it dianoia; since he apprchends it 
dianoetically and not through simple projection. For a various evolution of cause, 
ts the work of dianoia ; but a uniform apprehension, and the comprehension of all 
things inone intellectual perception, are the employment of intellect. Pjato therefore, 
making himself the promulgator of the causes antecedently comprehended in the 
Demiurgus, refers his own discursive energy to the uniform intellectual perception 
of the fabricator of the world. ‘Thus also the oracles call the partible intellection 
of the Demiurgus, dianoia. For they say, “I soul being hot and animating all 
things dwell after the paternal dianoias.” But the words, ‘ a whole animal in the 
hichest degree perfect from perfect parts,” assimilate the world to the intellectual 
wholeness, and the intelligible allness. For parts sabsist with a reference to 
whole, and are not perfect from themselves ; but they have indeed the perfection 
of parts, yet are simply destitute of perfection. "The universe, however, is properly 
awhole. Jor a whole totally ts one thing ; a part totally is another ; a whole parti- 
ally is another ; and a part partially ranks in the third place. And the unrerse, 
indeed, is a whole totally, as being a whole of wholes. But each of the spheres is a 
part totally, according to the second Jorm of wholeness. And partial animals, are 
wholes partially. For the third wholeness is in these, but with a partial peculiarity. 
And the parts of these are parts partially ; for they are parts alone. 

Moreover the words “as nothing would be left from which any other such nature 
might be produced,” is an explanation of the cause through which the world is one ; 
but it is an explanation ofthe material cause. For if there was any thing of this 
kind external to the world, another world greater or less might be generated 
from it. For the Demiurgus would not leave it unadorned; because he wishes 


’ In the original ro ray apa παντελες, but apa is evitlently superfluous, For that the universe is all- 


perfect, is now about to be proved, 


4838 PROCLUS ON THE | [ποοκ int. 


all things to be good, and nothing to be bad, But if the world is one, nothing 
of such a nature as the things from which it is generated, is left external to it. 
Perhaps, too, Plato adds this, on account of the celestial bodies, and in short, on 
account of monadic natures. For the celestial bodies are monadic, no other things 
being left external tothem from which such like bodies could be generated. For each 
of them consists of those things, which im magnitude, power, and multitude, are 
constitutive of them alone, but of no other thing.’ //ence also they are called 
monadic, because they alone consist of these things alone. Nor is any one of the 
simple bodies (1. ον of the four elements], such τὰ ἈΠ respects as the clement? of 
each of these [eelestial bodies}, From = the elevated conceptions therefore of 
Plato, it follows, that then alone a thing is corrupted by the natures that surround 
it, When it Consists of the same things as those by which itis surrounded ; so that 
there are as many diflerenees of fire, and of each of the elements, as there are 
monadie natures from whieh) the universe consists 3 and: the Dc miurgcus coustt- 
tuted asimany ideas of simple bodies, as of the composite natures, whieh he in 
tended to produce, Hence, all of them give completion to oue certain thing, and 
nothing else is generated from: them, 

Bat the words, πω" obuovious to old age, nor disease, Wave ἃ manifest Cause. 
For disease arises from the want of symmetry inthe things that enter into the body, 
some of the parts nus being augmented by others, and dissoleing the analogy with the 
remaining parts of which we consist, through which a superabundance and deficiency 
of the humours are secretly introduced, and old age accedes, nature becoming 
imbecile, as Plato says further on, through contending against many things that 
externally attack it, and enduring a numerous succession of labours. For the 
concoction and management of the food, purgation, and all such things as are the 
works of nature, are not without labour. And trom this you may assume, that 
the Deminrgus who renders the world free from old age and disease, possesses 
the fountain of the Pwonian series. Por it’ is necessary that the truly existing 
cause, and which is alone the cause of health, should subsist prior to the genera- 
ted cause, or the cause of health which the world contains. For, in short, if the 
cause of symmetry is the health of the cloments, it is necessary that this should 
exist in the most beautiful manner in the universe, in which there is mn the most 


* Tustead of ἀλλ᾽ οὐδε ovSevos here, it is requisite to read αλλὸν δὲ οἱδενος, 

* For owy τὸ ἐκάστου τουτων στοιχείων, | read cior τὸ ἕκαστον τουτων στοιχέιον. The eclestial bodies 
consist of, what Aristotle calls, a fifth element, and which is essentially different from cach of the 
four elements, 


BOOK 110.) TIM-EUS OF PLATO, 439 


eminent degree a symmetry of all the elements; so. that the fountain of this is 
primarily with the Demiurgus. And it seems that there is one concurrence with 
each constitution of composite natures, and which is a certain demiurgic health ; 
but another which renovates the existing state of being, or the state of being, 
which is still preserved, or is in a perishing condition; which is preserved, indeed, 
in the natures that are connected by indissolable bonds, but is in a perishing 
condition in those whose connecting bonds are dissoluble. For indissoluble 
natures, as being finite, and having a finite power, are in want of renovating 
causes: for they are renovated from things which possess infinite power. And 
here indeed (1. e. in what Plato now says] the providence of divinity about the 
universe, in order that it may be free from disease, concurs with the composition of 
the universe. But the providence mentioned in the Politicus, according to which 
divinity coming into contact with the helm of the universe, corrects what was 
vitiated in a former period, is the paradigm of the second kind of health, which 
is of a renovating nature, [ence also theologists refer one kind of health to E:scula- 
pius, this being all the medicine of things preternatural, whether it perpetually or 
sometimes only represses a preternatural subsistence. But they generate another 
prior to Esculapius, which is consubsistent with the fabrication of things, and which 
they produce from Persuasion and Love. Uence, as Plato says, the universe is from 
intellect: and necessity, intellect’ persuading necessity; but necessity being 
converted to intellect, in order that it may lead all things to that which is best. For 
it is evident from these things, that the universe subsists according to nature, from 
its first composition, through the persuasion proceeding from intellect, and the 
conversion of necessity to intellect. lence, it is manifest that. the Demiurgus 
comprehends the fountain of health, both that) which is Esculapian, and that 
whichis Demiurgic. And thus much for this particular, 

But the constituted body, is a composite, and alter-motive. That which is 
selfmotive therefore, is preservative of itself; but that which is alter-motive, in 
a particular manner requires not to be disturbed by other things, The universe, 
however, so far as itis a body is alter-motive. But Plato assumes heat and cold as 
things ofan eflicacions nature, and as possessing strong and vigorous powers; the 
former producing corruption through section, but the latter through violent con- 
gelation, But the word unscasonably manifests the privation of symmetry, and the 
‘inaptitude arising from the want of symmetry, and besides these, the incursions 


* For τὸν τὸν here, read τὸν you. 


440 PROCLUS ON THE [poox 111. 


from chance. For it appeared to those who leave something external to the 
universe, that it was proper to commit the accidents of bodies to fortune and 
chance. Plato, however, in saying that heat and cold by surrounding and falling 
on the world, would introduce disease and corruption, may seem to grant that 
the world is in short both hot and cold. For if it did not suffer something of 
this kind, though the natures which surround it should be hot and cold, it would 
suffer nothing from them. For he says that the world would suffer by the things 
which would surround it. And if indeed it consisted of things some of which are 
hot and others cold, it would suffer by these; but if of others, which have strong 
and vigorous powers, it would suffer from them, For whether these surrounding 
natures should happen to be contrary to the things of which the world consists, 
because contrary, they would cause the composite on which they fall, to decay ; 
or whether they were similar, they would dissolve the proportion according to 
which the world was constituted, through being mingled with the similar natures 
that are in it. As he speaks, therefore, of every composite, he very properly 
makes mention of heat and cold, as of things universally known. For there 3a 
certain composite, and it consists of these, and is known to all. Tlenece, because 
it is known, he mentions these. Since, however, every composite does not con- 
sist of these, he adds, in what he afterwards says, universally, ‘ and all such things 
as have strong and vigorous powers,” though they should not be heats and colds. 
For it is necessary that every physical body should have a physical power, through 
which it may be able to act according to nature, If, therefore, any body should 
surround the world, whether similar or dissimilar to certain things contained in it; 
if dissimilar, indecd, it would disturb the world; but itis necessary that what is 
impassive should not be disturbed by that which is foreign, and by something 
which is situated ia a certain place; and if similar, In consequence of being 
mingled with what is similar to it, it would dissolve the ratio of the elements in 
the world, from which it is constituted according to the most beautiful Lond. 
Such therefore is the explanation of the particulars of the text. 

Let us, however, survey itself by itself, how there is nothing external to the uni- 
verse. For why did not the Demiurgus who constituted matter, fabricate many 
kinds of matter, and many worlds?) May we not say, that he constituted matter, 
and always constitutes it, according to the unity which he contains, so that on 
this account, he very properly produces but one matter ; and that the multitude 
of sensible forms possess differences, which distinguish them from each other, 
but that matter is without difference and without quality? Por though we should 


BOOK IIL.) TIM.EUS OF PLATO. 441 


orant that there are many kinds of matter in this universe, yet we must say that 
there is one matter which proceeds from on high through diminution, as far as to 
the last dregs of things, which last sediment also is truly formless, the summit of 
matter having a great alliance to forms. For all things according to their 
summit are most allied to the natures prior tothem. So that there is one, and 
vet not one matter, which proceeds through all things, itself subsiding into itself. 
Onaccount of this matter, therefore, the Demiurgus produced one world having 
itselfa diminution with reference to itself.’ | Every thing likewise which makes 
by its very existence, being one in itself, makes one image of itself, and one whole 
form; and especially when it remains immoveable. For being moved, it is pos- 
sible for it to make other and other images of itself. Farther still it may be said, 
that to divide production into multitude, is no lonzer the effect of power, but of imbecili- 
ty. But to comprehend multitude in unity, and to connect thewhole number of things 
through the monad, is the province of admirable abundance. Vf, therefore, total pow- 
éris in the Demiurgus, if he is an immoveable cause, if he fabricates by his very 
being, and if he generates that which is similar to himself, he generates the world 
one, Whole, and perfect. What then, it may be said, is not the Demiurgus able to 


govern many and infinite worlds? We reply, that multitude and the infinite (in quan- 


tty} are not the prerogatives of power, but that it pertains to power to congregate things 
that are divided, and to give bound to infinites. For this assimilates things to the good, 
0 which also the Demiurgus extends all his productions. "This, therefore, is demon- 
strated through many other arguments. 

That Plato however, in an admirable manner informs us, that nothing is left 
external to the universe, from which any thing else of the like kind could be ge- 
nerated, and that each of the things that are monadic alone consists of the simple | 
natures of which it is composed, and there are not other? things external to it 
of a similar kind, from which any other such nature could be produced, we may 
learn by observing that he says, an all-various inequality exists in the seeds of 
bodies. And also, that on account of this inequality, the differences of fire, and 
ofeach of the elements, are incomprehensible. Hence, all fire is not ’ similar 
to all fire, though visibility is common to all. On this account likewise, there is 
a certain fire which burns, and this is all-various from the smallness and magni- 


{ For aura εἰς eavrny here, it seems necessary to read αὐτὸν εἰς eavroy. 
I 


* Instead of καὶ μὴ εἰναι exros avrov, adda rovros ὁμοία, it is necessary to al και μὴ εἰναι eKTos 


“avrov ἄλλα κ. ds 


ἡ Οὐχ is omitted here in the original. 


Tim. Plat. Vou. I. aK 


442 PROCLUS ON THE [Βοοκ rit; 


tude of the elements of which it consists. And the same thing is true of all the 
elements. Each of the monadic natures therefore, consists of all such things, 
as are contained in it alone, but in no other thing whatever. Hence it is not ex- 
ternally mingled with them nor is connascent with them. But you may also as- 
sume this from these sublunary bodies. For not every one is nourished by every 
one, but different bodies by ditlerent things, because all of them are not similar 
to the elements of which they consist. But each body becomes greater through 
those things by which itis able to be nourished, the things that enter into it re- 
ceiving the places of those that depart from it. On this account, therefore, cor- 
ruptible natures perish, because there are external to them things of a kind 
similar to those of which they consist, and which are contraries some to one 
thing, and others to another. Each of these also, being added to their appro- 
priate natures, introduce corruption to composites, by dissolving the symmetry 
which is in them. In things that are corruptible therefore, the reason or product- 
ive principle, especially effects a difference, since itis very different from that 
of simple natures. But in things that are indissoluble, the difference, and tbe 
reasons of the composition cf them, pertain to the same things. Hence, they 
are indissoluble, and in short monadic, alone existing from elements alone, ac- 
cording to one reason, and one symmetry. These things, therefore, should be 
examined more fully. Por we shall find that they subsistin a beautiful manner,’ 
if we look to things, and do not restin words alone, as is the case with many who 
meddle with the theory of these particulars. Let us, however, proceed to what 


ux next said by Plato. 


“ Through this cause, therefore, and this reasoning, he fabricated the 
world one whole, perfect from containing in itself all wholes, and free 


from old age and disease.” 


Cause indeed, uniformly comprehends every thing which proceeds from it, but 
reasoning comprehends its productions ina divided manner, as we have before 
observed. So that the universe as one whole is comprehended by its cause, and 
is generated according to cause ; but as consisting of all wholes, it is generated 
by a reasoning process.’ And itis generated one indeed, by the demiurgic deity, 


MInstead of evpyooper yap ov καλως ἐχόντα, it js obviously necessary to read ἐυρησομεν yap καλως 


€yorvra. 
* A reasoning process in the Demiurgus signifies, as has been before observed, a distributed or divid- 


ed cause of things. 


BOOK 111. TIM.ZUS OF PLATO. 443 


and according to divine union; but a whole according to the wholeness which 
is connective of intellectuals." For this producing totally renders the universe a 
whole. And it isa whole containing in itself all wholes, according to the divided 
causes of forms. For the monad possesses with itself the whole number [of which 
it is the cause.] The universe also is perfect, as being always converted to its 
principles, and imitating the demiurgic conversion. But it is free from old age 
and disease, as having a flourishing, vigorous, and ever vigilant life, and as par- 
ticipating of admirable powers. For from the causes which renovate the world 
a pure and unwearicd life is imparted to it, and from the inflexible * Gods, unde- 
filed power. And through the former indeed the world is free from old age, 
always becoming new ; but through the latter, it is free from disease, being puritied 
from every thing preternatural. The Demiurgus, however, comprehends the 
cause of both these. 


“Βαϊ he gave to it a figure adapted and ailied to its nature. For to 
the animal which was to comprehend all animals in itself, that figure will 
be adapted, which contains within its ambit all figures of every kind. 
Hence he fashioned it as with a wheel of a spheriform shape, every where 
(or fromall the parts} equally distant from the middle to the bounding 
extremities; this being the most perfect of all figures, and the most simi- 
lar to itself. For he conceived that the similar is infinitely more beauti- 
ful than the dissimilar.” 


After the total causes of the world, the whole composition of it, and its essence 
consisting of total plenitudes, Timaus speaks concerning the figure of the uni- 
verse ; the most similar of all figures, being essentially imparted to it by the Demi- 
urgus. And this is the fourth demiurgic gift conferred on the universe. There 
are therefore, other demonstrations both physical and mathematical, that the 
world is spherical, which we shall afterwards discuss. Now, however, let us first 
direct our attention to the Platonic demonstration, which is truly a demonstration, 
and together with ¢hat itis, showing why it is. The demonstration therefore, is 


' The wholeness which is connective of intellectuals, constitutes the middle trad of the order of Gods 
which is denominated intelligible and at the same time intellectual. See Book iv. of my translation 


of Proclus on the Theology of Plato. 
* These are the Amilicti or Curetes of the Grecks, and form the a triad of the intellectual 


order of Gods, 


444 PROCLUS ON THE [Book 1. 


triple, the first being derived from ¢he one, the second from intelligible beauty, and 
the third from intellectual production. Or rather each of these is manifold, and 
at least triple. We may say then, immediately with respect to the demonstration 
from the one, that the Demiurgus is one, and you may also say that the paradigm 
is one, and that the good is one, From these things likewise, you may assume, 
that in figures that which is especially one is more divine and more perfect: than 
that which is not one. For that which ¢he ove is in the Gods, that which the one 
intelligible animal itself, is in intelligible animals, and that which the one maker 
and father is among the Demiurgi, that the sphere is among solid: figures, For 
the one is comprehensive of many unitics, animal itself, of mtelligible animals, the 
one Demiurgus, of many causes, and the one spherical figure, of all figures. The 
second demonstration therefore, is from the beautiful and the becoming. For 
the spherical figure’ is becoming to the receiver, to the giver, and to the paradigm. 
To the receiver indeed, because he being perfect, is friendly to the most perfect 
of firures, and he who is comprehensive of all things, is friendly to that which 
comprebends all things in itself. But it is becoming to the giver, because he being 
intellect, and converted to himself, generated a becoming figure, and most simi- 
lar to himself. For as Plato says in the Laws, intellect possesses intelligence 
similar to the motion of a sphere fashioned by a wheel; being extended according 
to the same things, after the same manner, in the same, and about the same. 
And itis becoming to the paradigm, because the intelligible universe is a thing 
of this kind, converging on all sides to itself, 


On all sides like a sphere’s revolving bulk, 
Well from the middle pois’d with equal force, 


And round its stable centre glad to run : 


says Parmenides. The same things also are asserted by Empedocles. For he 
makes a two-fold sphere, the one being sensible, in which strife predominates, but 
the other intelligible, which is connected by Venus. Ie likewise calls the one 
the image of the other; but it is evident which of the two he denominates the 
mage. 

The third demonstration therefore, is from the allied. For a spherical figure 
is allied to the universe; since it is allied to the one, to the Demiurgus, and to all- 
perfect animal. To the one indeed, because of the oneness of a spherical figure. 


“ Yor ro rperoy here, it is necessary to read ro σφαιρικον. 


noox it] TIMEZUS OF PLATO. — 415 


For as the world is one, so likewise the figure of it is uniform. Buta spherical 
figure is allied to the Demiurgus, because he contains all things intellectually in 
himself. And it is allied to the paradigm, because it first proceeds from it. 
Hence this figure, is primogeniat to the world. It also presents itself to the view, 
in the occult order itself.'’ For (what is said in the Orphic verse ] 


Unwearied in a boundless orb it moves, 


is asserted of that order, But itis more clearly seen in’ all- -perfect animal, For 
itis said of this divinity by the theologist, that he is excited in an ineffable circle. 
And it is still more clearly visible in the [intelligible and at the same time] intel- 
lectual Gods. For there, intellectual figure, the rectilinear, and the circular sub- 
sist, as it is asserted in the Parmenides. Farther still, after these Gods, this 
figure is seen in the Demiurgus. For ashe is intellectual intellect, the universe 
subsists appropriately in him, and he receives demiurgic powers from the Gods that 
are prior to him. Hence also he is the Demiurgus of all mundane figures. But 
what shall we say after the Demiurgus of much-honoured Vulean? Does he 
not fashion all mundane natures, elaborating all heaven and generation, and 
making 


Bracelets and chains, and necklaces and rings.* 


For how is it possible, since he produces the essence of the mundane body, that 
he should not impart a figure adapted to each of the bodies contained in the world? 
He however gives figure to the universe as it were with his own hands; but the 
Demiurgus by his will alone. For manual operation with him is will, and pro- 
duction is intellection. And thus much we have inferred from these particulars. 
Because, however, the spherical figure is allied and adapted to the universe, it 
is necessary that the universe should have a figure of this kind. Perhaps, indeed, 
because’ a sphere, as those who are skilled in mathematics say, is the most capa- 
cious of all solids that have equal perimeters, and as we shall shortly after show 
by collecting what they have asserted. Perhaps also because every polygonous 
figure of εὐθεῖ sides may be inscribed in ἃ sphere ;* but it is not possole to 


th At the extremity of the first triad of the intelligible order. 
ἢ iad XVIIL. v. 402. - 


7 Orcis omitted here in the original 


Tustead of εἰς αλλο σχῆμα duvaroy εγγραφεσθαι, it is necessary to read, εἰς σφαιραν δυνατὸν eyypae 
φεσθαι. 


4 


f 
{ 
! 
{ 
| 
{ 

\ 


“48 PROCLUS ON THE [Rook 111. 


inscribe-every polygonous figure of equal sides in another figure. Hence a sphere 
is most adapted to that which is to contain all things in itself: for the five regular 
figures may be inscribed in it. If therefore, you look to corporeal masses, all 
inasses of equal perimeters will be comprehended in the sphere. Not that they 
will be so contained in as to have their surfaces equal to the spherical superficies : 
for they will be less than it. But if all figures may be inseribed in the spherica! 
superficies, which is not true in other figures, this also is more appropriate to the 
things proposed. For Plato likewise says that this figure is adapted to that which 
is to comprehend in itself all figures. For intending to fabricate the body of the 
universe, through the five regular figures, he very properly looks to all the figures 
which are about to be comprehended by the universe. So that he evidently 
directs his attention, not to corporeal masses, but to the inscription of figures. 

Farther still, you may also say in a more perfect manner, that the nature which 
is to comprehend all things in itself, ought to have dominion over all that it con- 
tains: for it will not otherwise be comprehensive of them. But that which has 
dominion over all things, assimilates all things to itself, For nothing has dom- 
nion over things foreign and dissimilar. That, however, which assimilates all 
things to itself, will be by a much greater priority most similar to itself; in order 
that it may impart similitude to other things. But that which being a body is 
most similar to itself, is spherical. Hence the body which comprehends all things 
in itself, is spherical. This figure, therefore, is adapted to the world: for it is 
most perfect, and most similar. It is most perfect, indeed, as being comprehen- 
sive of all things, and as having an unceasing motion. Fora right line is imper- 
fect, as always capable of being extended ; but a circle and a sphere are most perfect, 
as not receiving increase, and as making the end of their motion the beginning. Such 
therefore is the meaning of what is here said by Plato. 

Let us, however, consider the dogma by itself, conformably to the intellectual 
conesptions of lamblichus. Since, therefore, it is necessary that the world should 
be assimilated to the whole soul which rides as it were in it, itis also necessary 
that it should become similar to the vivilic body of that soul. Hence, as the 
Demiurgus constituted the mundane soul, according to two circles, thus also he 
fashioned the universe of aspherical figure, assimilating it to the self-motion of 
soul. fence too, our vehicle is rendered spherical, and is moved circularly, when the 


\ soul isin a remarkable degree assimilated to intellect. For the intellection of soul, and 


\ . . . . . . . . “he . . . 
the circulation of bodies, imitate intellectual energy, just as rectilinear motion imi- 
tates the ascent and descent of souls. Vor these motions pertain to bodics, which 


| 


BOOK 111.} TIM.EUS OF PLATO. AA? 


are not in their proper places. Farther still, the unceasing motion of the universe, 
is similar to infinite power; its uniform circulation, to simplicity of essence ; and 
the circulation of wholes, after the same manner, and about the same centre, to 
eternal permanency. Again, as the one motion of the world comprehends all 
motions, one wholeness, all wholes, and corporeal parts; and as one nature, 
comprehends all second and third natures, thus also it is necessary that the one 
mundane figure, should be comprehensive of all figures. This figure, however, is 
spherical, at the same time being one, and capable of containing multitude ; which 
is a circumstance truly divine, to have dominion over every thing multitudinous: 
without departing from unity. 

In addition also to these things, as intelligible animal itself comprehends all 
intelligible animals, according to one union, thus also the world being assimilated 
to its paradigm, comprehends all mundane figures, according to the spherical 
figure. Fora sphere alone is able to comprehend all the elements. As there- 
fore the world by its onlyness adumbrates the intelligible universe, thus also by its 
spherical figure, it imitates the comprehension of wholes in that universe. Far- 
ther still, the world through this fizure is assimilated to intelligible beauty. For 
how is it possible that a thing which is perfectly equable, commensurate, and 
similar, should not be in a remarkable degree beautiful? If, therefore, it is neces- 
sary that the world should be the most beautiful of sensibles, it is requisite that it 
should have a figure of this kind, on all sides equal, definite, and accurate. 


sides the same, pertains to the cause of bound. Farther still, that which is cole 
lective of many things into one, and likewise the generative, and the spermatic, 
rejoice in a figure of this kind. But this is manifest in seeds, and in the more ptin- 
cipal parts of animals: for nature renders these as much as possible, spherical. 
Again, the immutable, the unbroken, and the perpetual, are most adapted! and allied 
to a spherical figure; since in consequence of every where verging to itself, it is 
most powerful. For the centre is unific and connective of the whole sphere. Very 
properly, therefore, did the Demiurgus constitute the universe, which is connective 
of itself, of a spherical figure. These things, therefore, may be philosophically said 
concerning this particular. 


* Yor owecora here, read οἰκειοτατα. 


448 PROCLUS ON THE [Βοοκ ut, 


After another manner, however, the same thing may be syllogistically inferred, 
physically in the way in which Aristotle endeavoured to prove it. For since the 
universe is moved in a circle, and it has been demonstrated by him that there is 
nothing external to the extreme circumference of the world, neither vacuum, nor 
place, it is necessary that the figure of the universe should be spherical, and not 
rectilinear. For if it was rectilinear, there would be a vacuum. For as the 
universe revolves in acircle, it would never have the same place through the alter- 
nate mutation ofthe angles and superticies. For since of every other figure besides 
a sphere, the lines from the middle are unequal, there will be a vacuum according 
to the less interval, where the bulk of the body is not. Whether therefore it be 
according to length, or according to breadth, there will be, during the revolution, 
a less interval, For a vacuum is perfectly equidistant; bat where there is no 
body nor figure, there will be a deficiency, In Consequence of the magnitude being 
less than the vacuum.’ Farther still, from secondary natures also, you: may 
assuine physically, that the universe is spherical. For the earth Is spherical, as is 
evident from all things every way tending to the middle of it. But water is dil- 
fused round the earth, and itis spherical. For there is a contlux of it into the 
concavity, till it comes into contact with the central part of the earth, The ar 
also surrounds the water and the earth, and the fire surrounds the air. It, 
however, this be the case, the heavens likewise will be spherical. For there will 
be a vacuum within them, unless they also spherically comprehend tire. 

Again, nature distributes to the first of bodies, the first of figures, and a simple 
figure, to a simple body. For in each genus of things, ¢#e one is prior to the many, 
and the simple, to the composite. As, therefore, we distribute motions in a way 
adapted to their works, to simple works indeed, simple notions, but to composite 
works, Composite motions; thus also there is an allotinent of appropriate figures, 
one kind to simple, but another to composite bodies. Ligure, however, ts, as tt 


were, the visible resemblance of form, the morphe of morphe, and as it were anafiation of 


the peculiar hyparcis of each particular thing. Hence, that which is essentially 
simple, proceeds into a simple figure, but that which is variously mingled, has also 
a co-mingled idea of figure. Farther still, the celestial motion is the measure of 
notions ; but the measure in each thing is that which is least. The least motion, 
however, is the swiftest. But circulation is the swiftest of motions. If, however, 


"Tustead of over ro σχημα ἐλλείψει, δια τὸ peyeNus, ἐλαττον ον τὸν KEVoU in this place, it is necessary 


to read, ονὲς ro σχημα, ἐλλείψει, δια ro peyeOus ἔλαττον ον τὸν κενὸν. 


BOOK 111. TIM EUS OF PLATO, 449 


this be the care, the heavens are spherical. For the sphencal is the swiftest of 
motions, IN consequence, as the Elean guest says, of proceeding on the smallest 
foot. Again, of bodies, some consist of similar, but others of dissimilar parts. "To 
bodies, therefore, of dissimilar parts, dissimilar figures are necessarily distributed 
by nature. For polygonous and, in short, angular figures, are of this kind, and 
wiso those that consist ofmany superticies. But to bodies of similar parts, similar 
fizures are adapted contermably to their excellence. For the sphere alone among 
solids is a similar figure; since all the rest have dissimilar ficures. For some 
have two superficies, ἂς ibe cone, others three, as the cylinder, others four, others 
five, and others more than five, as pyramids on polygonous bases arranged in sue- 
cession. If, therefore, ether consists of similar parts, but the figure of that which 
consists of similar parts is similar, and the similar is spherical, ether is spherical. 
After this manner, therefore, we may physically prove that the world is spherical, 

If, however, it be requisite to elucidate what is said, by mathematical demons 
strations, let us summarily relate what appears to be the truth to those who are 
skilled in these particulars, In the first place, therefore, they endeavour to prove 
{that the universe is spherical] from the stars being moved in parallel circles, both 
the fixed stars, and the planets, the sections always becoming unequal, as we 
approach to the north; so that some of the circles touch the horizon; but others 
which are less than these, do not touch it. And, at last, there is a certain 
immoveable point, about which all the circulation is moved. In the next place, 
they infer this from the nights and days becoming unequal, conformably to the 
solar motions to the north or south. In the third place, from shadows. For 
whence is it that the sun when he begins to rise," and also when he sets, is more 
northerr. to us, and appears to pass beyond the crab, but when he is in the 
meridian, he sends the shadow to the north; unless from the universe being 
moved in acircle, which inclines to our motion? Farther still, they prove that 
the universe is spherical, from the stars which are not moved according to depth, 
always appearing to have an equal magnitude. For if the heavens were not 
spherical but cylindrical, or some other such like figure, it would be requisite that 
the sun, when he becoines more southern to us, should appear to be less, oir 
account of the inequalily of the interval.*| Nothing of this kind, however, is seen 
to take place. From these things, therefore, astronomers, in short, endeavonr te 
prove that the universe is splirical. 


* For encyec here, it is necessary to read ἀνίσχει». 
ἢ For vrocracews in this place, it is necessary (o read arorrasews. 


Tim. Plat. γον i. af 


450 ; PROCLUS ON THE {Book 411. 


Vv 


But that a sphere is the most capacious of all bodies that have equal perimeters, 
is also demonstrated by them. Likewise that all bodies of equal sides may be 
inscribed ina sphere, but not all of them in any one of the polyedra. Nor is there 
any occasion that we should transcribe what is demonstrated by them. For we 
write to him who has been sufficiently instructed in these particulars. At the 
same time, however, thus much must be related, that they demonstrate the super- 
ficies of the sphere to be more capacious than that of all other solid bodies of 
equal ambits, and they particularly demonstrate that it is more capacious than 
the bodies which are called by Plato, equilateral and equiangular polyedra; 
partly employing the propositions of Euclid, and partly those of Archimedes. 
As I have said, therefore, the demonstrations of this may be obtained from their 
writings. Ttais our intention, also, after we have commented on the whole of the 
Titmeus, to discuss more fully in a collection of the Mathematical Theorems in 
the Timieus, such mathematical particulars as are disseminated in the Comment- 
aries; in order that the lovers of truth, by having a collection of these things, 
may be assisted in the all-various comprehension of the mathematical parts of 
the dialogue, But enough of mathematics. 

Tet us therefore return to the words of Plato, and survey after what manner 
each of them is delivered. That in intellectuals! then, figure is after whole, and 
that Plato having demonstrated the universe to be a whole, very properly in what 
follows teaches us concerning the figure of it, we have before observed. Since, 
however, this proceeds into-the universe fruin the demiurgic cause, on this account 
he says that figure was given to it from thence. But the giver evidently possesses 
by a much greater priority that which he gives. The spherical figure, therefore, is 
in the Demiurgus, but mitellectually ; so that it is in all-perfect animal intelligibly, 
and in that which is still prior to the latter of these,* occultly. For if it be 
requisite to speak what appears to me to be the truth, where intellect is, there 


> 


also the spherical peculiarity exists. For intellectual energy has an essence of 
such a kind as that to which the Athenian stranger or guest assimilates it.? But 
in one place, this peculiarity subsists unitedly and intelligibly, as those say who 
are divinely wise. In another place, it subsists intelligibly, indeed, but with a 


* i.e. In first intellectuals, or in other words, in that divine order which is denominated intelligible 
and at the same time intellectual. 
2 


i.e. In being itself, or the summit of the intelligible triad. 
ὁ Τὰ the Luth book of the Laws, he assimilates it to the revolution of a spnere fashioned by a wheel. 


BOOK 111.]} TIALEUS OF PLATO. $51 


more abundant intelligible division. In another intellectually, but accompanied 

with an all-various diversity. And in another sens:bly, accompanied with separa- 

tion and interval, And _ this last, indeed, is not simply called by Plato spherical 

(σφαιρικοην), but spheriform (σφαιροειδές), as being an imitation of the intellectual or 

intelligible sphere. For the universe also is moved in a circle, because it imitates 

intellect. Bul either the intellectual or the intelligible universe, will be most principally 

spherical ; and that which ts truly astronomy, will be conversant with these. For this 

ἐξ fo astronomize above the heavens." Moreover, to be from all the parts equally 

distant from the middle to the bounding extremities, pertains indeed, to the 

sensible sphere, because all the lines from the centre of the earth to the extremities 

of the sphere are equal. For from all the parts is significant of distance accord- 
ing to the three intervals (of length, breadth, and depth}. It also pertains to the 
mathematical sphere. For there there is a middle, and the intervals are from all 
the parts equal. After another manner likewise it pertains to intellect. For to 
converge to ilsclf, and to be as it were of the same colour acoording to every part of 
étsclf, and to have all the powers in it conjoined to the one of itself, ἐδ the spherical pecu- 
liarity in intellect. Proceeding also still higher, it will no longer be possible to 
separate the centre from the sphere, on account of the ineflable and united nature 
of the intelligible* peculiarity. Le says, therefore, that it is the property of the 
sphere to have all the right lines every way equal from the middle, in order to 
distinguish it from the circle. For the term every way, or from all parts, does 
not pertain to this, since it has only two intcrvals. 

Plato likewise uses the expression lo fashion as with a wheel, because bodies 
with us are rendered more accurately round throngh a wheel which cuts off the 
inequalities of the bodies. And that the simi/ar and the perfect especially pertain 
to the spherical peculiarity, is evident. The similar, therefore, is analogous to the 
one, but the perfect to the good, so that through both he refers the spherical pecu- 
liarity to the first principle of things, by saying that itis most similar to itself, and 
most perfect ; equallizing that which is most unical and most boniform. For 
neither the mixed perfect or similar, nor the right line, which always receives an 
addition and may become angular; but the spherical peculiarity alone, is most 
similar and most perfect. After this, he adds, which is evident, “ that the similar 
ts better than the dissimilar.” For similitude is of an uniting, but dissimilitude of a 


* Which the Coryphean philosopher mentioned by Plato in the Thextetus, is said to do. 
* Instead of rns voepas cSuorgros in this place, it is neccssary to read ras voqrys ἐδιστητοε. 


452 PROCLUS ON THE {[nooK 111. 


dividing nature. And the former belongs to the co-ordination of sameness, but the 
latter to that of difference. And the former is the cause of simplicity, but the fat- 
ter of variety to things. As the artiticer therefore of the universe found, that among 
things naturally visible, the intellectual is more beaatifal than that whieh is dest- 
tute of intellect, thus also he thought that the similar is better than the dissimilar. 
For in intelligibles, similitude is better than dissimilitude, in powers, πὶ intellectual 
perceptions, and in productions. Whenee also some one may wonder at those 
Platonists, who admit that difference is better than) sameness, though Plato 
says that the similar is infinitely more beautiful than the dissimilar, At the same 
time, also, dissimilitade is ima certain respect secretly introduced into beings 
from matter, but similitade accedes from forms alone, and intellizible causes. 
Sinilitude, therefore, is infinitely better than dissimilitude ; 50 that sameness is 
also more excellent than difference. ‘This is the judgment of Jupiter. Through 
this, also, in the universe the similar is better than the dissimilar, in essences, in 
motions, in figures, and in all other things. For the progression of things Is very 
properly effected through the similitude of productions to the cause of the produc- 
tion; and again, conversion is the primary leader of another similitude. Very 
properly therefore is the world, on account of these things, under the dominion 
of similitude, being a God according to form itself. Hence Plato also endeavours 
to show what the figure of the world is, from similitude, and the Py thagoric 
Timeus himself, assigns this as the first cause of its fisure, in conjunction with 
making a physical mention of it. “ For a sphere alone, says he, both when it 
is quiescent, and when it is moved, is capable of bem co-adapted in the same 
place; so as never to fail nor receive another place.” Aristotle likewise after finn, 
well knew, that with whatever other figure you may surround the universe, you 
will make a vacuum, through the alternate mutation of the angles, and the une- 
qual distance of the extremes from the middle. 


“He also accurately elaborated the external circumference of the uni- 
verse, and rendered it smooth, for the sake of many things.” 


Some one may think that the same thing which was before asserted, is again 
here repeated. For in what docs this smouthness differ from rotundity, or what 
mutation is there of similitude? In acertain respect, therefore, this universe com- 
prehends what has been said about similitude; but at the same time, there isa 
difference between surveying what the nature is of the whole figure which  per- 


BOOKIII.] TIM £US OF PLATO. 153 


vades as far as to the centre of the earth, and alone considering itself by itself, 
the most external superficies of the universe. And what is here said about smooth- 
ness, conteads as it appears to one thing, viz. to show that the universe is neither 
in want of gnostic, nor of partible motive organs, for the purpose of acting upon, 
orsuflering from other things ; introdaciny this as the fifth deminreie cilt to the 
world. What is said, therefore, about the sindothness, is a medium between what 
is asserted respecting the bulk, and the soul of the universe. For the proximate 
boundary of body is smoothness 3 but the exempt boundary is soul, and prior to 
soul, intellect. For this is the boundary of soul itself. And prior to intellect, 
the one deity which connects the whole mundane multitude, is the boundary of 
the body of the world. You may therefore speak after this manner. 

But you may also say, according to a more perfect mode, that. the universe 
being a luminous whole, it is most Juminous according to its external superticies, 
and is full of divine splendour. For on this account also poets place Olympus 
on the summit of the world, being wholly luminous, and light itself. 


Nor clouds, nor rain, nor winter there are found," 
But dazziing spleodour spreads its radiance round. 


Of this luminous subsistence, smoothness is a symbol. Why therefore are the 
summits of the universe smooth? Plato says, for the sake of many things. For 
they are so, in order that it may be spontaneously conjoined with soul and intel- 
lect, and may be adapted to supermundane lights, through a similitude to them, 
Smoothness, therefore, is sixnificant * of the highest aptitude, through which the uni- 
verse is able to receive the illaminations from iniclicca and soul ; in the same manner 
as mirrors receive the representations of things by their smoothness. Formerly 
also by theologists, a mirror was assumed as a symbol of aptitude, to the intellec- 
tual completion of the universe. Hence they say, Vulean made a mirror for Di- 
onysius, or Bacehus, into which the God looking, and beholding the image of 
himself, proceeded: into the whole partuble fabrication of things. You may say 
therefore, that Plato reminds os of this catoptnc apparatus, ino what he now says 
of the sniouthness of the external superiicies of the world, Hence the corporeal 


* fom, Odyss. vi, v. 45. Butin Proclus for ava bad \or aibon, read a\\a μαλ᾽ αιθρη. 


ἢ For συμμακτικη here, read σημαντικη. 


ie, PROCLUS ON THE [βοοκ 111. 


universe is a thing of this kind, externally smooth, according to which also, it ix 
connascent with its own intellect, and with the Demiurgus,  Henee tov, pocts 
establish the Demiurgus on the highest summit of the world; it being allotted so 
great an aptitude from him, to the participation of intelligible causes, 

If you are willing, also, according to another mode, smoothness itselfis a symbol 
of the divine and simple life in the world. We, therefore, since we havea partible 
life, have also the parts of the body multiform, and variously mixed, because 
different things are prepared by nature for a different life, But the universe has 
one and asimple Jife. For it is purified from those things of which terrestrial 
animals are in want, through a material: and partible life. Menee it is. the reei- 
pient of one life, butis exempt from a various life. Itis also prepared for one, 
but is unreceptive of a divided life. On this account, it is said τὸ be accurately 
elaborated eaternally, and rendered smooth, because it is fitly adapted by the 
demiurgic cause, to the reception of one life, being constructed as the orzan of 
such a life. What follows, however, is shgmiticant of this, 


“Nor was the addition of eyes requisite to the universe: for nothing 
visible was left external to it. Nor was hearing necessary : for there was 
nothing externally audible, Nor was itinvested with surrounding air, 
that it might be in want of respiration,” 


Through these things, Plato appears to do nothing clse, than to take away a 
partible life from the universe, and the partible organs, which are suspended from 
us, when we descend intu generation, For while we abide on high, we are not 
at ail in want of these multiform lives, and partible organs. But the luciform 
vehicle is sufficient, which possesses all the senses unitedly. If, therefore, we are 
purified from every !ife of this hind, when we are liberated from generation, what 
ought we to think respecting the universe? Ts it not, thatit has one simple life, 
thatitis wholly vigihintly excited to it, and is equally in every part prepared for 
the completion of one Lite? Or taust we not in a much greater degree admit) hese 
things of the universe! Por wholes are more divine than parts, and comprehending 
than comprehended natures, And thas much as to the cotmmon conception 
of the things proposed, 


Since, however, in whatis now said, and in what follows, Plato takes away 


nooK 111. TIM-EUS OF PLATO. 455 


all sense from the world, viz. sceing, hearing, smelling, tasting, and touching, 
let ug in the first place consider this, whether the universe is sensitive or not. For 
of the ancients, some were led to one, and others to another opinion on this sub- 
ject. We indced hear theologists speaking of the fountain of sense, and asserting 
of the father [i. ον of the Demiurgus] that he possesses intelligibles through intel- 
lect, but introduces sense to the worlds."| And again, we hear from the Greeks, 


Sun who see’st all things, and dost all things hear,” 


Seeing and hearing not existing in him partibly, as in us, but according to one 
life, and one subject. Since in us also, Aristotle proclaims, that there is princi- 
pally one sense, and one principal sensorium. Nor were the wise men among 
the Greeks ignorant that there are divine senses, nor did they refuse to assert of 
the Demiurgus himself, 


The undecaying royal ether forms 
Hlis intellect from falsehood free; by which 
He all things indicates and knows; nor voice, ! 


Nor sound, wor rumor can Jove's cars clude. 


And why do I speak of theologists, when Plato himself says that the universe is 
an animal, and that animal is characterized by sense? So that asserting likewise 
that a plant is an animal, he immediately imparts to it a certain other sense. On 
hearing therefore, as [have said, these things, we are unwilling to admit that the 
universe is without sensation. For in the Theetetus, sense is said to be the frus- 
tration of truth ; and it is universally agreed that its knowledge is passive, and 
conversant with the images of things. lence, it is better, in order that we may 
be in the middle of both these, to take away from the universe every sense of this 
kind, and to give to it another more excellent than this, and more adapied to the 
Gods. 
What, therefore, is this sense, and after what manner may it be assumed? That 
the universe, indeed, is sensitive, we may render manifest from its being an animal, 
and from the soul of it being dianoetic and doxastic, and imparting to the mun- 
dane body a participation of both these, which participation is an image of dia- 


Ὁ This is asserted in the Chaldean Oracles. 
* Cayss. XT. v. 108. 
* Foravéa here, read avéq; nod for mAvOer im the foliowing line, ἡ ληθει. These verses are Orphic. 


456 PROCLUS ON THE [Boox 11}. 


ποῖα and opinion ; and this we say is the mundane phantasy itself, adumbrating 

intelligence, and possessing invisible sensations * of the sensibles which exist in 

every period. It is possible, therefore, from these and many other arguments, to 
be persuaded that the universe possesses sensation.  Batit requires an appropriate 

inspection, to know what sense it possesses. Tsay then, that of sense, the first 

and most principal kind, is that which imitates intellect. For every where things | 
that rank as first, have an imitation of the natures prior to them. Hence, this 
sense is conjoined to things that are first, comprehending in itself the sensible object 
of its perception, and neither passing from some things to others; for this is the 

province of sense distributed into various parts; nor proceeding outwardly 5 for 
this is imperfect ; but it possesses the whole of what is sensible in itself, and 13, as 
it were, rather consciousness than sense. The second kind of sense after this, 1s 
that which proceeds indeed outwardly, but according to a perfect energy, which 
every where always apprehends the whole object of its knowledge with invariable 

sameness, and is purified from all passion, and from all the imbecility which 18 

adapted to partible and material organs. But the third kind of sense is that, 
which suffers from externals, and is mingled from passion and knowledge; be- 
ginning indeed from passion, but ending in knowledge. And the last kind of sense 
is that with which the most obscure knowledge is present, which ts full of passion, 
and proximate to physical sympathy, so as not to have a kuowledge of the forms 

of sensibles. Thus, for instance, it does not know that the thing which acts on it 
is hot or cold, but alone perceives that what falls on it is pleasant or painful, 
Por Timzus farther on informs us that the sense of plants is a thing of this kind, 
being an apprehension alone of the pleasing and the painful from sensible ob- 
jects. 

Sense, therefore, thus procceding supernally, the world, indced, 1s sensitive 
according to the first kind of sense. For according to the whole of itself itis the 
thing seen, and the eve [by which it is seen]; since we also say that the sun, and 
each of the stars, is aneye. Phe whole world therefore is sight and that which 15 
visible, and is truly comprehensible by sense and opinion, Hence the knowledge 
in itis all-perfect, its sense is tudivisible, and itis itself all things, viz. that which 
is sensible, the senusorium, and sense; just as the Demiurgus of it, 15. intellect, 
intelligence, and the intelligible. As, likewise, it comprehends in its whole body 
partial bodies, so inits fofal sense it contains many senses. And it does not 


» αισθησεις is omitted in the original. 


BOOK 111.] TIMAUS OF PLATO. 457 


know the colorrs and the sounds of sensibles, but the essence of all of them, 
so far as it ® material and undivided. Hence also it has a sensible essence, and 
essentialty, but not according to accident, sensible. For as that which is always 
intelligible, is not in a certain respect intelligible, and ina certain respect not, but 
is wholly intelligible, though not to those beings whose intellectual perception 
is partible, but to a divine intellect; after the same manner the venerated 
sensible nature, is not in a certain respect sensible, and in a certain respect 
deprived of sense, but is wholly sensible, not to us whose sensible perception is 
partible, but to ¢o¢al animal, in which also there is a total sense. For as the in- 
tellectual perception of the Gods is of one kind, but that of men of another, thus 
also the sense of Gods is different from that of partible animals; the former 
having a knowledge of partial essences, but the latter of things alone pertaining to 
essences. The world therefore, has the first sense, Which is immutable, united to 
the object of knowledge, and all-perfect according to energy. But total animals, 
which are purified from generation, are allotted the second form of sense. For 
because indeed, they are parts of the universe, the sense of them proceeds to the 
whole ; for there is also something of them which is external, But because they 
are exempt from generation, they comprehend that which is sensible impassively 
and energetically. And such partial animals as have communication with gene- 
ration, and employ as organs, luciform vehicles, possess sense mingled from 
passion and knowledge. But there are also certain iast animals, such as plants, 
which participate of a vestige only of life and sense; one kind of sense being 
total, another partible, another knowing the essences, and another the images of 
sensibles. 

It is not proper, therefore, to be disturbed, because Plate takes away from the 
world, all partible organs. For hearing is not divided in it from sight 3 since 
neither, as we say, is the one divided from the other, in our spirit, but there are 
init, as Aristotle says, one sense which is truly so called, and one principal sen- 
sorium. Hence the world is neither in want of eyes extended to things out of 
itself, nor of ears,’ to receive information externally, but it is itself both eye, and 
that which is visible, ear, and that which is audible ; and the one sense in it 
knows all sensible natures. For whence also is the one sense in us which is prior 
to the many senses derived except from the universe? The world therefore, knows 
all the beauty that is in itself, through sight; and through the hearing all the har- 


* Instead of ovrey here, it is obviously necessary to read wre. 


Tim. Plat. Vou. I. 3M 


458 PROCLUS ON THE [Boom 111. 


mony which pervades through wholes. Hence it neither requires eyes in order 
to see, nor ears in order to hear. It possesses also this eyeless peculiarity 
according to the image of the intelligible God,’ to which it is assimilated. For 
Orpheus says that this God has eyeless Love, 


In his breast feeding eycless, rapid Love. 


Thus therefore, the universe is conjuined through fove to the natures prior to 
itself, and beholds the beauty which is in them through that which is in itself; 
and this not by perceiving with paruble senses. 


“Nor was it invested with surrounding air, that it might be in want of 
respiration. Nor again, was itin want of any organ, through which it 
might receive nutriment into itself, and discharge it when concocted. For 
there was no possibility that any thing could either accede to, or depart 
from its nature, since there was nothing through which such changes could 
be produced. For indeed, the universe affords nutriment to itself through 
its own consumption; and being artificially fabricated, suffers and acts 
all things in itself, and from its own peculiar operations. For its compo- 
sing artificer thought that it would be much more excellent, if sufficient 
to itself, than if in want of other things.” 


Through what is here said, Plato takes away two other senses from the universe, 
the smell and the taste. The former indeed because it is without respiration, 
For not every thing which respires isin want of smell, though every thing which 
has smell respives.” But that which respires is more perfect. Phis therefore, he takes 
away from the universe, Hle also takes away the taste, because the universe is not 
nourished, Por the animal which is nourished, is in want of the taste. Again 
therefore, how shall we say? Must it not be thus, that these partible senses are 
notin the universe, but that it contains one simple sense in itself, which has a 
knowledge of all colours, sounds, juices, spirits, and qualities, the sensivle 
essences themsclyes existing in the universe as in a subject. For if the one 


* i. δ. Phanes, or animal itself, the exemplar of the universe. 
* Tnstead of ro yap avaxveur δειται rns cogonoews, εἰ καὶ μὴ παν TO EXOY οσῴρησιν, ἀαναπνένστικον ἐστι, in 


this place, it seems requisite to read, ov yap παν αϑαπνγεον δειται rns oogpnoems, εἰ και παν TO ἐχον κι Δ. 


BOOK 111.] TIM.£US OF PLATO. 459 


[common] sense which is in us, uses all the partible senses, and knows all things 
according to the same, how much more must the world know at once all the 
variety of sensibles, according to one reason, and one sense? As therefore, it is 
one in essence, and as it is allotted a uniform figure, thus also it has one sense, 
comprehending in itself all sensibles. For it likewise contains one nature, which 
connects and vivifies all bodies. And these are the dogmas respecting the 
universe. 

Let us however, discuss the particulars of what is here said by Plato. In the 
first place therefore, he admirably refers the use of the smell to respiration, but 
not to the discrimination of fragrances ; giving us the more comprehensive cause, 
as existing in respiring natures. For when we have a sensible perception of 
fragrant or fetid substances, we respire; but when we respire, we have not entirely 
a sensation of them. For respiration is more natural, and more comprehensive 
than the proper subjects of the smell; since such animals as have the sense of 
smelling, but do not respire, in consequence of not having lungs, are more 
imperfect than those that do respire. Very properly therefore, does he frame his 
argument from more perfect animals, that if the universe had the sense of smelling, 
it would be requisite that it should have it accompanied with respiration, in the 
same manner as the more perfect of smelling animals. But in the second place, 
he refers the use of the taste, to nutriment. For nature formed this as a criterion 
of juices, through which nutriment and increase snbsist. For that which is 
without moisture has the power of manifesting this. The world however, is not 
in want of nutriment externally, but imparts it to itself, increases itself, and is the 
cause of its own consumption. And in the first place, if you are willing, it effects 
this, according toa division into two; the heavens augmenting and changing all 
things, but the sublunary regions being increased and consumed. For the gene- 
ration of one thing is the corruption of another. But of each of these,’ the motion 
of the heavens is the cause. In the second place, the world eflects this from the 
heavenly bodies themselves, receiving by their motions an analogous increase and 
consumption, according to their risings and settings, their visibilities and occulta- 
tions, their elevations and depressions, their illuminations, and mutations of light; 
through which the celestial bodies receive and lose a certain thing, in the same 
manner as sublunary natures. For from these, generation also is changed. 


' For exarepas here, it is requisite to read ecarepwes. 


460 PROCLUS ΟΝ THE [βοοκ 111. 


And again you see that the natures which are above the moon, have increase and 
consumption according to analogy only; but that sublunary natures are essentially the 
recipients of both these. But the moon is between these, and is truly an isthmus, exr- 
hibiting in herself the beginning of mutation according to an increase and diminution 
of lisht. For in the bodies prior to it the same form perfectly remains, in their increase 
and consumption; and in the bodics posterior to it, their very existence is naturally 
adapted to reciprocate. But in the moon the essence remains, but the light is changed 
evternally according to daninution and increase, which is not the case with the lumina- 
ries that are above it. WWence it is not proper to say, that the heavenly bodies are 
nourished from exhalations, as some fancy they are. For things which are in 
want of an intlux externally, and receive addition and ablation, have not indisso- 
luble bonds. Hence the celestial bodies remain immutable ; as of the ancients 
Proclus, Mulotes, and Philonides assert, and of those that are more modern, al! 
the Platonists from DPlotinus. For as Plato has not yet delivered to us the 
generation of the heavens and stars, how could he speak about the nutriment of 
them? And it seems, that now gencrating the elements alone, and perceiving 
that these proceed through each other, and that all are in all, he calls this mutual 
transition, the nutriment of the universe, of itself by itself; since it both acts upon anid 
suffers in itself, by imparting to all things, all the things of whieh it consists. Hence 
When he likewise constitutes the other natures (i. 6. the celestial), then he intro- 
duces their iluminations, and the communion of all of them with each other, 
through these. Alone therefore, directing his attention to the composition of the 
four elements of the universe, and perceiving that in these, there are certain com- 
munications with each other, he says, that the consumption of some, is the nutri- 
iment of other parts of the universe. But it is not yet manifest what each of these 
may be. Now however, thus much is evident, that all the parts confer something 
on each other, in order that the universe may become one, and are in each other, 
so as to nourish each other, and this without any diminution of themselves. For 
all things of which the universe consists, are in the earth, and ἃ} of them are 
hkewise in the middle elements; and thus the whole world is nourished by itself, 
from its own parts, having all things in all. 

Farther sull, this also may be said, that if nothing proceeds to the universe, 
there is no body external to it, and that if nothing departs from it, there is no 
vacuum out of the world. For it would be in vain not being the recipient of any 
thing, as that is which receives the world: which things were particularly em- 


BOOK 111.] TIM-EUS OF PLATO. 401 


braced by Aristotle, who subverts the existence of a vacuum in energy, and 
preserves the world only-begotten, But that nothing departs froin, or accedes to 
the universe, Plato infers, the latter indeed, becanse there is nothing external to it, 
and the former, from the universe making the consumption of itself, its proper 
nutriment. As therefore, not having the organs of nutrient in itself, it has nutri- 
ment, and is that which itself nourishes itself, and is at the same time nourished ; 
thus also, not having senses extended outwardly, it possesses sense in itself, and is 
itself sensible to itself. And that Plato intended the latter should be inferred as 
well as the tormer, I think he clearly manifests by saying, that “ the universe suffers 
and acts all things tn itself, and from its own peculiar operations.” But if all that is 
gencrated, is the consequence of the universe acting on and suffering from itself, 
it must not be said, that either consumptions or corruptions are simply evils. For 
neither does a worthy man, and much less the universe, do any evil to him- 
self. And this indeed, is a divine corollary, which is to be assumed from what 
Plato says. 

Again however, he recurs to the true cause of all mundane effects, viz. the 
demiurgie art, and the principle which is perfective of wholes. For from thence 
art also proceeds into the demiurgic order. Hence the Oracles call the Demi- 
urgus of the universe ove who produces works by art; which expression Plato 
divides, at one time calling the things contained in the world, the works of the 
Demiurgus, [as when he represents the maker of the world saying] “ ofwhom Iam 
the Demiurgus and father of works ;° just as the Oracles also when they say; 
for understanding the works of the paternal self-begotten intellect ; but at another 
denominating the energy of the Demiurgus art, which in the end becomes the 
cause of the sufficiency of the universe to itsclf, For the Demiurgus being good, 
raade all things simitar to himself; i. e. he made all things perfect and self- 
sufficient. For self-sufficiency is an element of the good. By no means however is 
the world, as possessing the power of beng sufficient to itself, diculsed through this self- 
sufficiency from its maker, but is ina greater degrec united tohim. For by how niuch 
the more self-sufficient it is, by so much the more is it constituted ina similitude to him. 
And by how much the more it is assimilated, by so much the more perfictly is it united, to 
the deniurgic.gooduess. The universe therefore is self-sufficient, as being the object 
of sense to itself," and as not being in want of other sensibles. For to these 
the appellation of indigence belongs. But it is in want of the Gods, as being 


" Eavry is omitted in the origiual. . 


409 PROCLUS ΟΝ ἘΠΕ {800K 111. 


always filled by them. Or rather neither is it in want of these, for divinity is every 
where present, and the universe is always prepared for the reception of divine 
goods.» And as the similar is better than the dissimilar according to the judge- 
nent of Jupiter; so likewise, the self-suflicient is more divine than that which is 
indigent. For the self-suflicient has dominion in the Gods, and similitude in 
beings. And this is another dogma of the mighty Jupiter. 


“ But he neither thought that hands were necessary to the world, as 
there was nothing for it either to receive or resist ; nor yet feet, nor any 
other members which are subservient to progression and rest.” 


The touch is the last of the senses, and of this an animal especially participates 
according to the whole body, but particularly according to the hands. For these 
have the greatest power of touching, as may be seen in the operations of them. 
Since however, the hands afford us a twofold use; for through them we receive 
things that delight us, and repel such as pain us; but the universe cannot receive 
anything, for it has every thing which it wishes; nor repel any thing, because 
there is nothing foreign to it ;—this being the case, itis not at all in want of hands. 
For as Aristotle says, neither nature, nor God, does any thing in vain. So that 
the Demiurgus did not make hands to adhere to the world, because they would 
have been added in vain. Since however, that which is motive 1s suspended from 
that which is sensitive, but [mean that which is maturally motive, the discussion 
of Timwus, appropriately and at the same time reasonably proceeds, froin the 
sensitive to the progressive organs. For the feet were formed as instruments for 
rectilinear motion, as likewise were the other parts subservient to progression, such 
as the leg, the knee, the thigh, and any other such-like part. Its impossible 
however, for the universe to be moved ia a right line: for, as we have before 
shown, there is no vacuum external to the universe. Through these things there- 
fore, he takes away the progressive and sensitive parts. And here again it may 
be said, that in taking away the motive organs, he alone takes away feet, but not 
wings; because feet are suflicient to more perfect animals for the purposes of 
motion ; doing the same thing here as he did respecting smelling and respiration, 

Again however, it must be said, that these organs are by no means in the 
universe, but that sense and motion after another manner are. For since every 


* For  opowrnre in this place, itis obviously necessary to read. 9 opovorns. 


BOOK I11.] TIM-EUS OF PLATO. 463 


thing sensible of whatever kind it may be is comprehended in it, and it is itself 
the first sensible, it has also one sense conjoined to a sensible of this kind, just as 
the intelligence of the Demiurgus is conjoined to the whole of the intelligible, and 
is said to absorb the universe in itself. After the same manner therefore, the 
universe absorbs itself by the sense of itself, and comprehends the object of know- 
ledze, by a connascent knowledge, Besides, it has indeed powers: which appre- 
hend and are the guardians of all things, and these are its hands. It possesses 
likewise perfective orders, and these are analogous to nutritive parts. And it 
exhibits vivilic causes, which correspond to the parts of respiration. Besides 
these also, it has other powers, some of which fill it with invisible causes, and 
others conjoin it to intelligible light; of which the latter are analogous to seeing, 
but the former to hearing. By those also who survey it physically and theologi- 
cally, it will be found, that it has a motion analogous to this sense. For as it has 
a sense of itself with itself, so likewise it has a motion in itself, and circulating 
about itself, and both these, according to the similitude of its paradigm. For in 
this there was intelligence converging to itself, life converted to itself, and know- 
᾿ ledge not subsisting according to transition, nor according to a distribution into 
parts, but selperfect, and united to intelligibles themselves. For such is the intel- 
lect which is there, energizing prior to cnergy, because {according to the Oracle] it has 
not proceeded, but abides in the paternal profundity, and in theadytum according to the 
God-nourished silence. 


* For from among the seven species of local motion, he distributed to 
it that which especially subsists about intellect and wisdom, and which is 
adapted and allied to its body.” 


Of the ancients, some converting the world to intellect, and imparting to it mo- 
tion through love about the first appetible, say that nothing proceeds into it from 
intellect, thus depriving intellect of fecundity," and giving it an arrangement equi- 
valent to that of lovely sensible objects, which have nothing generative in their 
own nature, Others on the contrary, acknowledge that intellect, or soul, or 
whatever that may be which is above the world, operates on it, yet they do not 
give to the world a spontaneous and proper motion, but only say that it is exter- 
nally convolved inacircle. These however, Aristotle blames, as subverting the 


* For povipow here, it is necessary toread γονιμον, 


464 PROCLUS ON THE [Book its. 


perpetuity of the universe. For that which is violent ts not perpetual.’ But Plato 
guarding against the oversights of both these, assigns to the world a proper and 
spontaneous motion, and shows that the Demiurgus is the cause of this motion. 
And this is the sixth demiurgic gift imparted to the world; as imitating * the 
motion of intellect, which the world possesses both from itself, and from the father, 
For the expression he distributed, refers us to the paternal cause. For from that 
trom which essence, from that also motion according to nature, is imparted to the 
universe. But the words, “ adapted and allied to its body,” refer us to the peculiar 
nature of the world, through which it is excited by itself to a motion of this kind. 
For it possesses symething adapted and allied to the motion ina circle, both ac- 
cording to the self-motive nature, and to its figure, whichis spheneal. Perhaps 
also, ifhe had asserted one of these things only, the other might have been in- 
ferred. For [πὸ had said, that the motion of the universe was adapted and 
allied to it, whence did it possess this except from the father, from whom also its 
essence is derived?) But if this motion was imparted to it by the Demiurgus, he 
entirely gave to the recipient an appropriate motion, he being intellect, and assign- 
ing to all things that which is according to desert. The Philosopher however, 
combines both these in order that you may see thessimilitude of the world to the 
Demiurgus. For as he himself intellectually perceives himself, 1s converted to 
himself, and surveys intelligibles through energizing about them, which be- 
come the centres of the demiurgic intelligence ; thus also the world is moved 
about itself, verges to itself, and harmoniously revolves about the middle, 
which becomes the centre of the mundane motion, And as the Demiurgus is 
said to absorb the intelligible, by * proceeding to it, thus also the world is said 
to comprehend initself, the centre of itself, Lor the absorptions which are celebra- 
ted by theologists, are certain comprehenstons, Bat the absorptions by grandfathers 
comprehend intellectuals intellizibly, and those by sons, intelligibles intellectually. 


' ifthe principal parts of the universe therefore are perpetual, and that they are so is most fully de- 
moustrated in these commentaries, it necessarily follows that the modern system of astronomy, which 
fills the heavens with violent motions, is false. 

1 Instead of exuir μιμονμεένὴ KU NOLS in this place, f read are vou μιμουμενὴ κινησι». 

8 For εἰς ἐαντὸν χωρέειν here, read Tp €ls €QVTOV χωρειν- 

4 Instead of αλλ᾽ ae μὲν xpoyoraae τὰ voyra περιλαμβανουσι voepus, ac δε τῶν παιδων, τα νοερὰ 
vonrws in this place, it is necessary to read, αλλ᾽ ac per προγονίκαι ra veepa Keprappavovar sonrws, αἱ 


ὃς Tw παιδω», Τα μλύητα bOEPWS, 


e 
κεν γι ἢ TIM-EUS OF PLA‘TO. “ὦ 
For thes: ding, the generators of them again convert them to themsclves, 
and er min their own allness. Theuniverse therefore linitates bob 
thes mdeed, as it revolves about the centre, and comprehends the centre 


in tating the progonic ἃ absorption ; but so far as it comprehends its owa 
imitself, affording nutriment to itself by its own consumption, and again 

Ag initself the natures distributed from itself,—-so far it imitates the com- 
sension of children in their fathers. And these τ things indeed, are asserted 

“τ the sake of the analogy of the universe to the two fathers. 

Again, however, you may see, how the Aristotelie axiom is here pre-assumed, 
that the riotion is simple ofa simple body, In the first place, therefore, the body 
inthe world whichis more simple than other bodies, is moved with a circular 
motion, as being adapted to it; and inthe next place, the whole universe is thug 
woved. For the body which is posterior to it, is as much as possible convolved 
inacircle. For what else is the meaning ef the word adapted, than that the mo- 
tion ina circle is natural to the essence of the universe? For as it was allotted a 
spherical figure, so likewise a circular motion according to nature. And farthor 
sull another Aristotelian axiom is also here pre-assumed] that a circular motion 
has nothing contrary to it. For as there are seven Jocal motions, that which is in 
acircle,the upward, the downward, that which is to the right hand, and that 
which is to the left, that which is anterior, and that which is to the posterior parts, 
you will find that six of these havea contrary. For the motions are coutrary, 
which are from contrary to contrary places. But the motion in a circle is exempt 
from all contraricty. For since the motions in a right line are generated and 
contamed by the motion ina circle, as Mechanics demonstrate, how can it be 
said that any one of these is contrary to it? For the contrary is corruptive and 
not generative of the contrary. Nor does Plato stop here, but having mentioned 
the peculiarity of the circular motion, he shows its admirable transcendency 
above the other notions, For he denominates it to be that which subsists about 
intellect and wisdom, and this not simply, but he also adds especially. For of 
these seven motions, the circular imitates intellect, and the intellectual life, being 
established in the same, and about the same, according to one reason and one 
order, and possessing a motion which is vanquished by permanency. But all the 


"i.e. "Phe absorption of Phanes, the paradigm of the world hy Jupiter. 
Ὁ For ra:rys here read ravra. : 


Ton. Plat. | Ἷ Vou..1, 3.N 


a RN eT 


466 PROCLUS ON ‘THE [BOOK 411. 


remaining ἡ motion pertains to soul. For in this, Srom whence, and whither, and 
fFansition first subsist. In her also the intelligible is the upward, but the sensible 
downward. And the circle of sameness, indeed, is the right hand, bot the circle 
of ditlerence, the left. Intellect likewise is before her, but nature behind. Por 
thus she was constituted at first. And circulation, indeed, is adapted to intelicet, 
according to buth numbers, whether you wish to adduce the monad itself, or tie 
heptad, enumerating it the first’ or the seventh motion. Jur the monad and the 
heptad, are certain intellectual numbers ; the monad tndeed being directly intellect, 
but the heptad, the light according to indedlect. dnd on this account also the mundane 
intellect $s, as Orpheus says, both monadic, and hebdomadic. Farther suil, the monad 
is Apulloniacal, but the heptad Minerval. Again therefore it is intellect and wisdom. 
So that circulation through the alliance of numbers, shows that itis suspended 
from intellect and wisdom. Bet rectidmear motion, demenstrates through the 
Aerad its alliance to the psychical peculiarity. For the number six is allied to the 
soul, and this will be manifest as we proceed. Let us however pass on to what 


is next said by Plato, 


“ Tence by a circumduction according to saineness, in the same, and 
in itself, he caused it to be moved convolving in a circle. But he sepa- 
rated from it all the six motions, and framed it’ void of their wandernng 
progiessions, And as feet were not requisite to this persodical motion, 
he generated the universe without legs and fect.” 


We have before observed that intellect and wisdom are the paradigms of circu- 
‘ation. But what this is, and how it is assimilated to intellect, is delivered in 
the words befure us. For circulation is a motion which is led round according 
to sameness, and in the same, and in itself, as Timeus here says, and the Athe- 
nian guest in the Laws, Of which definition indeed, the words * accerding to 
sameness,” signify according to one reason, and one order. For what if the 
universe should be moved circularly indeed, but should be differently changed at 
different times, by rising or setting, as the fable says in the Politicus. That we 
may not therefore apprehend this to be the case, the words * according to same- 
yess are placed respecting it, before the rest. The Platonic Severus therefore, 
for we shall here speak frecly against: hirn,) is not right in admitting fabulous 
eirentations. and thus making the world to be both generated: and unbegotter. 


' Yor ἡ &e λοιπή, πασαν τὴν a }read, ἡ δε λειπὴ πασα, τὴν yey. 


ne, 


mI EN Oe SY emer 


ROOK Ε1|,] TIM-LUS OF PLATO. 467 


The universe indeed, Plato says, is moved according to sameness, and after a 
similar manner; and according to one reason and one order. But such a eireu- 
lation as Severus speaks of, subverts the one order of motion, The mode, how- 
ever, in Which such ἃ motion is fabulously introduced, is shown by our preceptor 
in his Commentaries on that dialogue, ' conformably to the meanine of Plato. 
Bat the words ‘in the same,” manifest the immutable in transition, and that the 
motion is vanquished by permanency. For because there is not a vacuum external 
to the universe, but it is necessary that the universe should be moved, being a 
physical body; for nature is a principle of motion; it is moved convolved about 
itself, and in the same place. For the bulk of the universe occupies the whol- 
of place, and possesses by its parts the parts of interval; and asa whole being 
iminutable, it is locally moved in its parts. But the words “ in itself,” inanifest 
Mat itis moved on account of this very transition of its parts. For it does not 
require the transition of another thing, in order to the motion of ttself, but itsel: 
yields to itself, aud itself is transferred into the place of itself’; so that itis moved 
mitself, the parts of it being transferred by their motions into the places of each 
other. Llence, through the words “ according (0 sameness,” you have tire perpetual ; 
but through the words “ in the same,” the immutable; and through the words “ in 
itself,” the form of the transition. And from all these you have, that circulation is 
a Motion unceasing, remaining in one place, and eflected by the transition of the 
parts into the places of each other. But being such it is evident, that it is most 
similar to intellect. For intellect eternall energizes intellectually, is established 
in the same order, and all things in it are intellectual, most energetic, and Possess 
an ever-vigilant lite. And this indeed is evident. 


gr about the 


It is however worthy of admiration in Plato, that when discoursing 


essence of the universe, he assimilates it to itellizible animal; but that now 
teaching us concerning the motion of it, he refers the similitude of it to intellect; 
delivering to us from these things, the analogy which is in them, viz. that the intel- 
ligible has the relation of essence, but intellect of energy. When, likewise, he 
says that the universe is spherical, he at the same times cives it to be moved in a 
circle, and to be convolved. For it appears to be moved in a circle according to 


the greatest circle which is in it. Because however ἃ cylinder is moved in 3 


"siz. On the Pobticus, ta which dialogue it is fabulously asserted that the sun and stare pox sefon 
the place from whence they formeily rose, See this fable explained in the notes to my transtation of 
that dialo ue. 


408 PROCLUS ΟΝ 'THE | [βοοκ itt. 


circle when it is rolled along, he adds, for the sake of accuracy, the word convol- 
ving.’ Itis also admirable in hiro, that he takes away the six motions from the 
universe. For this is most peculiar to the world, there being in the stars an 
advancing motion, The world, therefore, is truly inerratic, not only because the 
summit of itis a thing of this hind, but because itis moved with one and the same 
simple motion. 

It is necessary however to observe, how the turm of motion which exists in the 


most principal part of the universe, is said to have been given, as appropriate’ 


to the whole world, by the father. For all the other parts, participate of the 
circulation of the world; and the inerratic is present with some of them more 
manifestly, but with others mure obscurely. Por the streams under the earth 
being moved in a disorderly manner, and differently at. different times, are espe- 
cially said to wander. But the sublunary elements being naturally moved from 
one place to another, participate of less wandering than the subterranean effluxions. 
For those things wander which are transferred from one place to another. And 
the divine bodies in the heavens, wander still less than these. For so far as they 
are moved according to length, and also according to breadth they are 
wanderers; but so far as they are moved according to the equable and 
orderly, and according to one reason of motion, they are inerratic. But the 
world itself may most properly and principally be called inerratic, as not receiving 
the representation of any other motion. 

If also you are willing to make a division im incorporoal natures, the irrational 
life wanders in a remarkable degree, not having the measure of its energies from 
itself. The soul that opines rightly wanders, but less than the irrational life. 
For this soul also participates in a certain respect of wandering, through being 
ignorant of cause. But the soul that possesses scientific knowledge, wanders 
still less than this. For in such a soul, the transitive form of life alone produces 
the wandering; because it Is not arranged to one intelligible, but becomes a 
different intelligible m different forms. And intellect alone is inerratie amoug 
beings, always intellectually perceiving the same thing, and energizing towards 
and about the same thing. The world, therefore, which imitates intellect in its 
mouon, is deservedly truly inerratic, always making the same uniform period 
after the same manner. That however which is thus moved, has no need what- 
ever of the addition of feet, or in short, of progressive organs. And hence the 
universe Was generated without fect and legs. Theoloyists also wishing im @ coral 


' Yor rpepopyeroy here, it is obviou.tly necessary to read erpeooperer. 


TIM.EZUS OF PLATO. 469 


ROOK 111. 


respect to indicate this to us, are accustomed to call the God who is the Demiurgus of 
the corporcal nature, lame in both feet, as constituting the universe without legs and 
feet. They say too that the Gods laugh at him with inertinguishable laughter, 
and by their laughing incessantly attend with providential care to mundane natures. 


“All this reasoning, therefore, being employed by the eternally exist. 
ing God, about the God that would αὐ a certain time or once exist; in 
consequence of this reasoning, he made his body smooth and even, every 
where from the middle equal and whole, and perfect from perfect bodies.” 


What is here said, imitating the one intellect, and the united intellection of 
wholes, collects all things into the same, and refers them to one summit, the fabri- 
cation of the corporeal system. It is necessary, therefore, that we should recol- 
lect What has been before said. It was said then, that the elements rendered all 
things in the world concordant through analogy ; that the universe was gencrated 
a whole consisting of wholes; and that it is spherical and smooth, and has a 
knowledge of itself, and a motion in itself. But this being the case, it is evident 
that the whole world itself, is assimilated to all-perfect animal. The orderly dis- 
tribution of it, however, according to wholes, proceeds analogous to second and 
third causes. And the number of the elements, indeed, and the unifying bond of 
them through analogy, proceeds conformably to the e-sence which is uncoloured, 
unfigured, and without contact ;' for there number subsists. But the first whole- 
ness Which adorns all things, and which consists of the whole elemen:s, is assimi- 
Jated to the intellectual wholeness.* The sphericity of the universe is analogous 
to the intellectual figure. Its sel@sufficiency, intellectual motion, and convolution* 
in sameness, are assimilated to the God who absorbs in himself all bis progeny 
[i.e. to Saturn]. Its possession of soul, is analogous to the vivific cause [i. 6. to 
Rhea]. And its participation of intellect, is analogous to the Demiurgic intellect ; 
though all these proceed from this, and from the natures prior to it, to which 
these are respectively analogous. And the more excellent natures, indeed, are the 


' This essence forms the summit of that order of Gods which is called intelligible, aud at the same 
lime intellectual. 

* This forms the middle of the above-mentioned orders 

2 And this forms the extremity of that order. 

* For τροφὴ here, it is necessary to read στροφη. 


470 PROCLUS ON THE {[BooK tit. 


causes of all the things of which secondary natures are the causes; but the latter 
are the causes of fewer effects than the former. For the Demiurgos himself, so . 
far, indeed, 5 he is intellectual, makes all things to be intellectual; butso far as 
he is being, he is the father of all bodies, and incorporeal natures; and so far as 
he is a God, he constitutes matter itself. In what is here said, therefore, Plato 
makes a summary repetition of all such particulars as the universe derives from 
the intellectual Gods. And thus much concerning the whole theory, 

It is requisite, however, that we should understand the truth pertaining to each 
of the words. Directly, therefore, the words “all this,” imply that you should 
survey in one the whole cause of the corporeal-formed nature, and know the di- 
vision of forms. For wholeness is assimilated to one thing, figure to another, and 
motion to another. And the word ¢/és indeed indicates union ; but the word al 
the number of causes. Moreover, the words "ἢ reasoning employed by the eternally 
eristing God,” make the essence, and at the same me the intelligence of the 
Demiurgus to be eternal, through which the world ts perpetual. [tis necessary 
likewise to observe, that Plato by arranging the Demiurzus among eternal beings, 
gives to him an eternal order, so that he will not faccording to Plato} be soul. 
For in the Laws he says, that soul is immortal, indeed, and indestructible, bat is 
not eternal. Hence every one who fancies that soul is the Demiurgus, seems to 
he ignorant of the diflerence between the eternal and the indestructible. But the 
word “reasoning” is significant of a distributed fabrication. And the words 
“that would ata certain time erist” are not slguificant of a beginning according to 
time, as Atticus fancied they were, but that the world has an essence conjoined 
with time. For time was generated together with heaven [or the universe, } and 
the world is temporal, and time is mundane, Jor they were co-produced with 
each other, and are consubsistent from one fabrication. ‘Phe words therefore a¢ 
a certain time or once do not signify a part of time, but reason Is time as compared 
with eternal being. For that is truly always being ; but the temporal always is 
once as With reference to the eternal, justas that which is being, after a venerated 
manner, is non-being with reference to that whieh as intelligibly being. Hence 
thouch the world exists through the whole of time, yet the existence of it con- 
sistyin becoming to be, and is ina part oftime. ᾿ΕΝ. however is once, and is not 
simultaneously in alltime, buat Is always once, For the eternal is always in the 
whole of eternity; bat) the temporal, In a certain time, is always ata different 
time in another time, As with reference therefore, to the eternally existing God, 
the world is very properly called, © the God that would once erist.” For as with re- 


Hat a τς 


ROOK Lh] TIM.EUS OF PLATO. 471 


ference to that God who is intellectual, this is sensible. Hence, the consible 
world isindecd generated, or becoming to be, always, but is once. For it has its ex- 
istence partly, always advancing to being from eternal being. For since, as we 
have Letore observed, it las an eternal power of existing derived from a cause 
dierent trow itself, and the power which it possesses it possesses terminated, but 
by always receiving, it always is, having the power in that which is terminated 
numbered to infinity ;—this being the case, it is evident that it is once, from the once 
always acquiring existence, and always becoming to be, in consequence of that 
which gives it to exist, never ceasing.’ According to its own nature, however, it 
is once, and has a renovated immortality, as Plato says in the Politicus, possess- 
ing its being in advancing into existence, and on this account participating not 
at once wholly of the whole (of time} but once ; and this again and again, existing 
in generation, and not being without an extension [of existence]. Unless, there- 
fore, the word once signifies with Plato the whole of time. For the transitive 
subsistence of time, as compared with eternal energy, is once, and the whole of time 
has the same vatio to eternity, as ihe part of time the once to the whole of time. 

If yon are willing also to consider what is said after another manner, since 
Plato has hitherto fashioned a corporeal nature, bat has not in words constituted 
soul and intellect, he denominates the God that would exist, and who subsists in 
discourse according to a part, once. For divinity indeed constitutes collectively 
parts and the whole, but language divides things which are consubsistent, gene- 
rates things which are unbegotten, and distributes according to time, eternal 
natures, “The God therefore, that would once exist, is the God that would exist 
in the discourse, in which there is a distribation into parts, and composition, For. 
ihe Pythagoric Timaus likewise, indicating this in his treatise to those who are 
aie to understand him, says ‘ that before heaven (or the universe] was generated 


- in words, there were idea and matter, and God the Demiurgus.” For that he 


fashions the generation of the universe in words, he clearly manifests in what he 
says. Moreover, with respect to (he smooth and the even, they manifest, as we 
have before observed, the one comprehension in the world, and the greatest apti- 
tude to the participation of a divine soul. But the words, “every where from the 
midave equal,” define the peculiarity of the spherical figure, For this is every 
Where equidistant, according to all intervals. And the words “ whole, ang 


ἡ Instead of και δια το μὴ λεγειν, τὸ διδον aes γινόμενος in this place, it is necessary to read, καὶ δια 
τὸ μὴ ληγειν τὸ διδεν, ace ywopercs. 


472 PROCLUS ON THE {pook if. 


perfect yrom perfect bodies,” establish the world in the highest degree of similitude 
to all-perfect animal ; for that was in all respects perfect 5 and, likewise, to the 
Deimiurgus himself. For as he is the father of fathers, and the supreme of rulers, 
thus also the world is the most perfect of perfect natures, and the most total of 
wholes. You may likewise say that the world is smooth, as not being in want 
of any motive, or nutritive, or sensitive organs. For this was proximately demon. 
strated. But “it is every where equal from the middle,” as having a spherical 
figure, and ‘a while and perfect,” as being all-perfect, and leaving nothing exter- 
nal to itself: for this is properly a whole and perfect. And it consists of perfect 


bodies, as being composed from the four elements. It is also said to be in the 
And thus Plato beginning from 


singular number a body, as being only-begotten. 
rfection, he again converts it 


the only-begotten, and proceeding as far as to pe 
through the above-mentioned particulars to the same thing [1. ὁ. to the only- 
begotten}; imitating the progression of the world from its paradigm, and its 


perfect conversion to it. 


END OV VOL. 1. 


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COMMENTARIES OF PROCLUS 


on .nr. 


TIM/EUS OF PliATO, 


IN FIVi; JiOOKs; 


CONTAINING A TUT AM HY OF 

PYTIIAGOIUC AND PLATONIC PHYSIOLOGY. 


TRAN5LATJ I» IHOM THE GREEK, 


JJY THOMAS TAYLOR. 


irpo« qn\; trrxp >vt tirrt ftXtn' rftnt firrrni trofttrrat, t) yfHi/ifin-t<rrnt, 17 roiovro '/tu t tr,por 
atSptti rur Kakobrufwvmr, ovrt w tori ^iXm, fiijrt r<rrrf>or Tort yituiro. 

Vjtulliiimis IXawrui. 


TWO VOLUMES. 

VOL. II. 


Loncon: 

PRINTED FOR AND SOLD BY THE AUTHOR, NO. 9, MANOR PLACE, 
WALWORTH, SURREY, 

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PROCLUS 




THE TLW/EUS OF PLATO. 


“ Placing also soul in the middle, he extended it through the whole 
of the world, and besides this, he externally circumvcsted the body ot the 
universe with soul.” 

l)i vinity produces all things at oner, and eternally. For bv his very being, 
and according to an «ternal intelligence of wholes, he generates all things from 
himself, supermundane, and nil mundane beings, intellects, souls, natures, 
bodies, ami matter itself. And indeed, the at-oncc-collectod subsists in a greater 
degree in the demiurgic production of things, than in the solar illumination 
though in this the whole light proceeds at one and the same tune from the sun. 
lint the sun who imitates his father through the visible fabrication, evidently yields 
to an eternal and invisible production. As we have said therefore, all things 
being produced at once and eternally from the fabrication [of the Demiurgns], the 
order of the efforts is at the same time preserved. For in the producing cause 
there was an eternal intelligence anil order prior to the things that are arranged. 
Whence though all things are at once from one cause, yet some have the first, but 
others a subordinate dignity. For some things proceed in a greater, hut others 
in a less degree. And some indeed, are co-arranged with the Demiurgns accord¬ 
ing to union, others according to contact, and others according to participation. 
For intellect is able to lie connascent with intellect through union. But soul is 
naturally adapted to be conjoined with intellect. And bodies are formed to par- 

1 For »\<a«i;s berf, it ii obviously mccsvary to rrad qXiacqi. 

VOL. II. 


Tim. Plat. 


A 




o 


PROCLUS ON TUT 


[BOOK 111. 


ticipate of it alone, just as tilings in the profundity of the earth, participate of the 
solar splendour. Since therefore all these exist m the world, \iz. intellect, soul 
and body, and all are produced at once, and since at the same time, there is in 
these an order proceeding from the Deuiiurgus, the discourse about them, atone 
time I>eginning from on high according to progression, ends in tin* boundaries ol 
fabrication, but at another tune being impelled from tin; last oi t lings, lecurs to 
the summits ol the universe, conformably to things themselves. 1 01 a 1 tilings pro¬ 
ceed from, and are consorted to the principle and cause from which lay pio- 
ceeded, thus t \hibitiug a o< rtam demiurgic t ircle. 

Ill \\ hut has been belore s.iid, theleloie, Plato delivered to lis the Older of 
the plenitudes of the world according to progression, when he represented the 
Deiuitirgus placing intellect in soul, but soul in body, and thus fabricating the 
mm or-e. lint in what is now said, In* gives cuinph lion to the world according 
to mint rsion. And first imh t d, assuming tin contrarii s that an in the universe, 
he adds two media to these, and unib > tin m through analogy. In tin: next place, 
pei ti t ting it a w hole tit wholes, he surrounds it w ith an inti llectiial fig ire, rentiers 
if capable of participating of a tin ine lile, and imparts to it a motion w Inch imi¬ 
tates iutelh i t. AI wa vs lil>i w ise, t ausing it to heroine more pt i let t by the addi¬ 
tions, after all tin sc, he introduces soul into the univ* 1 st-, and tills all things with 
life, though diflcrcut natures with a tliileri nt life. 11* also places intellect ill soul, 
and through this conjoins soul to its fountain 1 or the soul of the universe, 
through p irt it ip.it mg of intelh et, becomes conjoint d w itli mtt Uigiblcs tin in -t ati, 
And thus In* cinls at the principle from which the mundane intellect, stud, and 
the hulk of boilv proceed, l or dividing the universe triply, into intellect, 
soul, and both, he first discusses the more subordinate <>1 these: tor sut i is the 
mode according to conversion. And the discussion indeed ol the fabrication of 
boilv is terminated, having th livt-red the essence, figure anti motion ol it. 

The theory of soul however, is conjoined to this, ju-t as hotly it-r 11 is sus¬ 
pended horn a div ine soul, anil tin-animation which the discourse now at Ids, is 
the seventh demiurgic gilt imparti tl to tin- world. Hut the discussion ol the soul 
is I think twofold ; the one indeed delivering the essence ol it, hut tin* other its 
communion with hotly*. Plato however selects the lath r ol these, and thinks tit 
to mention it !r fore the forun r. Pt rliaps imb ed, bet ausc it is a medium bi tween 
the reasoning about body, ami the speculations about the essence of soul. I'or 
the habitude of soul to body, is in a certain respect a medium between body, ami 

1 In-mail of tfwfHv oi in this place, il is requisite to n act cp/iUfittot. 
l or avitiTiirarc here, ll is necessary lo read <ri/icroruutru. 




HOOK 111.] 


TIM 111 S or I’LATO. 


n 


soul itself. And it is necessary that tin; leading to principles should he through 
media. Perhaps too, he selected the latter, because he was not willing to con¬ 
nect the soul w ith body, according to time ; nor again, when separate, ami ex¬ 
isting: by itself to conjoin it to the world, lint to deliver the communion of soul 
with body prior to tin* veneration ol soul, contributes to this, lair the genera- 
tiou of the soul is sufficient to c\iueo, that the corporeal bulk also of the world h 
unhegotten [according to time]. For if he ascribes generation to unbegotten 
natures, yet in thoe there will be another mode of generation. lint if prior* to 
the apparent generation, he brings into the same condition both body and soul, 
such a generation will be unbegotten, and the animation will be perpetual ; iu ither 
soul being generated in time, nor body differing in time from soul. And thus 
much concerning the principal parts of tin* order in what is said. 

lilt respect however, to the middle position of soul, ditferent interpreters ex¬ 
plain it differently. For some say that the middle is the centre of the earth; others, 
that the nmon is the middle, as the isthmus of generated and divine natures ; others, 
that it is the sun, as lining established in the plan; of a heart; others, that it is the 
inrrratic sphere; others, that it is the equinoctial, as hounding tin* breadth of the 
world; and others, that it is the zmliack. And some indeed, place in the centre the 
ruling power of the universe; others, in the moon; others, in the sun ; others, in 
the equinoctial ; and others, in the zodiark. Jhil to the first of these, the power ot 
the n litre hears witness, tins 1 >* ing connective of < v« i v tin idatimi; to the second, 
the motion of the moon, which hi a various manner changes generation; to the 
third, the vivifu: heat of the sun; to the fourth, the facility of the motion of the 
equinoctial circle; and to the fifth, the rircul ition of the st.irs about the zodiaf k. 
Against all these however. Porphyry and Iamliliehus write. Illuming them for 
understanding the middle locally, and with interval, and inclosing in a certain part 
the soul of the whole world, which is every w here present similarly, and which rules 
over, and leads all tilings by its motions. Of these divine men likewise, Porphyry 
indeed, assuming this to be the soul of the universe, interprets* l/ic middle accord¬ 
ing to the psychical essence : for this is the middle of intelligible* and sensible*. 
In thus speaking however, lie will not appear to say any thing, as pertaining to 
the words of Plato. But if we should assume that the universe derives its com¬ 
pletion from intellect, soul and body, and is an animal possessing soul and intel¬ 
lect, in tins system wc shall find that soul is the middle. Plato therefore, having 
before said this, will appear to say nothing else now, than that the soul of the 
world is arranged so as to extend its energies through the universe, being allotted 

1 For rpa i r»ji faHCjHvrn ytytotvt hero, read irpo Trjt, *. X. 



4 


PROCLUS ON TII li 


[book hi. 


tlie middle order in it. For again secondary natures participate of those prior' to 
them; just as hotly which is the last of things, participates of soul which ranks m 
the inithlle, ami soul participates of intellect, which is prior to it. But tin* philo¬ 
sopher Iambiichus thinks that by soul, we should understand that soul which is 
exempt, siijK-rmundane, and 1|1 m rated, and which has dominion mer all tilings. 
For accorduiir to him, Plato dues not speak ot the mundane soul, hut ol taat 
which is imparticipahle, and is arranged as a monad above all mundane souls. 
For this is the first soul, and the middle is in this, as being similarly present to all 
tilings, in consequence of not belonging to any body, nor subsisting; in anv way 
in habitude, hut similarly animating, and being equally separated from all mun¬ 
dane natures. For it is not less separated from some, and more from others; 
since it is wi;limit habitude , but is similarly separated from all; though all things 
are not separated from it after the same manner. For in the participants of it, 
then* are the more and the less. 

Our preceptor however, interprets the middle in a way more accommodated 
to the words of Plato. For since the soul of the universe has indeed that which 
is supermundane, and exempt from the universe, according to which it is con¬ 
joined to intellect, which Plato in the Pluedrus, and Orpheus in w hat he says 
about Jlippa, denominate the head of the soul; and since it has a ho another 
multitude of powers, proceedin’' from this monad, divided about the world, and 
appropriately present to all the parts of the universe, in one way indeed about the 
middle, in another about the » arlli, in another about the sun, and in another 
about each of the spheres; this being the ease, lie says that the present words 
indicate all these, so that soul animates the middle in oneway, hut the whole 
bulk in another, and leaves something else prior to these powers, exempt from the 
universe. In onler however, that we may not negligently attend to what is said 
by Plato, hut may exhibit the variety of the psychical powers, thus much must be 
said, tb it soul mucli prior to body, is a vital world, and is both one and number. 
And through tin* one indeed, if is superior to ev< ry habitude of form ; but through 
multitude, it governs the different parts of the universe. For by its guardian 
powers, it contains the unti e; since the whole sphcie is gm trued Jiom thence, and con¬ 
verges to it. Besides , every thing turbulent m the u <n Id, is colLcted about the middle, 
and requires a divine gum d, capable of it) r inging, and di taming it m its proper boun¬ 
daries. Hence also, theoh gists terminate the progressions of the highest duds, in that 
place; and the Pythagoreans call the middle the tower of Jupiter, and the guard-house of 

1 Instead of yap avrr,i, ra rvv rpoi uirui iu tliin place, it is necessary lo lead /ueny« 

yap ai< ra burrrpa r*y wpo avrwe. 



HOOK III.] 


TIM/1XS OF PLATO. 


5 

Jupiter. But by its stable, and at the same time vivifying powers, if contains the sphere 
of the earth. By its perfective, and generative powers, the sphere of renter. By its coih 
vective, and motive pnutrs. the air. By its umlefiU dpowers, fire. And by its intellec¬ 
tual pearers, all Inarm. Of these also, it contains in one wav the lunar sphere, in 
another, the solar sphere, and in another, the sphere of the fixed stars. For the 
souls of each of these govern in conjunction with the whole soul of the universe, 
their appropriate portions of the world. 

Such therefore, I win;*; the mode of animation, Plato, as he is accustomed to do, 
beginning from the last of things according to conversion, first animates the mid¬ 
dle, afterwards the universe, and in the third place, leaves something of soul 
external to the universe. For as lie constituted body prior to soul, and parts 
prior to wholes, so likewise he delivers the animation of the world, beginning from 
the last of things. For according to a progression from on high he said, that 
the Deiniurgus placed intellect in soul, and soul in body; but teaching us in 
what is now said, animation according to conversion, he first animates the 
middle, and afterwards the universe. For the river of vil ification proceeds as far 
as to the centre; as the Oracles also say, when speaking of the middle of the 
five centres, which extends from on high entirely to the opposite part. “And 
another tilth middle fiery centre, where a life-bearing tire descends us fur as to 
the material rivers." Plato therefore, beginning from those things in w Inch ani¬ 
mation ends, recurs to the whole piodui tiou ot file, and prior to this surveys the 
exempt power of the soul. Hence we must not place the ruling part of the soul 
in the centre; for thin part is exempt from the universe ; but a certain power of 
it, which is the guardian of the whole [mundane] order. For nothing else in the, 
universe, is so capable of entirely subverting wholes as the ci ntre, and the power 
of the centre, about which there is an harmonic dance of the universe [if they are 
in a defective condition] Hence too Plato, divinely as it appears to me, does not 
place the soul in the middle of the universe, but soul. For these dirt'ei from each 
Other, because the former establishes the whole of soul in the centre, but the 
latter places a power of it in tin* middle, and a ditferent power in different paits of 
the world. Plato therefore says, “ placing soul m the middle;" which is he same 
thing ns giving the participation of soul to the middle, and extending its total 
powers to the universe; the Demiurges left external to the universe, a power of 
the soul more divine than all the others, established in itself, and exemptly con¬ 
taining and connecting the whole world. And what occasion is there to be prolix 
in investigating the meaning of Plato, since the philosopher himself shortly after, 
when discussing the animation itself of the world, says, “ but soul unfolding herself 
to the extremity of the universe, from the middle, circularly covered it as with a veil. 


IMtOCLUS ON THE 


[hook in. 


0 

herself being convolved in herself. 9 This however does not at nil difler from the words 
before us. For to extend every nay from the middle, is the same tiling as to be un¬ 
folded from the middle to the extremity of the universe. But there soul herself from 
herself, illuminates the centre of the universe, and the whole sphere of it, by her 
jwwers; and here the Delnitirgus is the cause of animation, and introduces the 
bonl into the universe. For the same Illinois effected by both, demiurgically 
indeed, and intellectually, by the cause, hut self-motnclv, by soul. Now how¬ 
ever, the philosopher dcli\crs the honil derived from fabrication alone. For w« 
particularly refer wholes, and such things as are good, to a diyine cause, but 
partial natures, and things which are not <piod, we think umvorthv of di\ine pro¬ 
duction, and suspend them from other more proximate causes; though the-so also, 
as has been frequently observed, subsist through dixinity. 

As there is therefore a communion of a di\me, and likewise of a partial sou! 
with bodies, that communion -a hieh subsists according to a beneficent will, and dais 
not depart from intelligible progressions, is divine; but that z. hich subsists di cording to 
a dejiuxion of the uugs of thi soul, or uuduciti/, or flight, is u it limit (l ml, though in 
this also, there if a complication with self-mot ice energy, and the trill of providence. 
Nevertheless, the* communion with body which is according to divinity, is mani¬ 
fest through the jire.-eiico ot divinity ; but that which is from soul, is apparent 
through the representation ot aberration wliieli it exhibits. Ibnee, sinee the 
animation of the world is two-told, prim-t iling from tin- 1 )i iniurgiis-, and from 
feclf-motion, IMalohtre very properl\ gi\cs the preli n-mr to that cause which 
subsists according to divinity, as Ik mg wholly most adapted to wholes.’ Fur the 
words “ placing, he c.t Undid, and he lovered as with it veil" lire the names of demi¬ 
urgic works. For the first of these sanities the It rinination of the soul, the 
«econd, the psychical middle which proceeds through all things, and the third, 
exempt transcendency. For to cover as with a Veil, indicates that the soul compre¬ 
hends the world eteiy way, unites it through In rsclf, leads it to one life, and docs 
not leave any thing external to its appropriate proxidence, nor destitute of its 
nature. 

“ And causing circle to revolve in a circle, lie established heaven [or 
the universe] one, single, solitary nature." 

The philosopher Porphyry well interprets the meaning of circle revolving in 
a circle, l'Or it is possible, says he, for that which is not a circle to 1 h* moved in 
a circle, as a stone when whirled round ; and also for a circle not to be mo\cd in 

* l’or rou uWoii here, it i* necessary to read run o W. 





BOOK 111.] 


TIM XUS OF PLATO. 


7 


a circle, us a wheel w hen rolled along. But it is the peculiarity of the world, 
that being circular it is moved in a circle, through h.irmonimislv revolving about 
the centre. In a still greater decree however, the do me laiiililidms, appropriately 
interprets the meaning of these words. For he says that the circle is twofold, the 
one being psychical, hut the other corporeal, and that the latter is moved in the 
former. For tlu> is conformable to what has been before said, ami accords with 
what is afterw ards asserted. For Plato himself shortly after moves the corporeal 
nature accordin'; to the psychical circle, and renders the twofold circulations 
analogous to the periods in the soul. And such is the interpretation according to 
both these philosophers. 

Moreover, to comprehend the whole blessedness of the world in three appel¬ 
lations, is most appropriate to that which subsists according to a triple cause, viz. 
the final, the paradigmatic, and the demiurgic. I’or of the appellations them¬ 
selves, the first of them, viz. owe, i> assumed from tin* final cause; (or the one is the 
same with the good. I’uit the second, viz. single or only, is assumed from the para¬ 
digmatic cause. For the onhf-heyotten and onli/ms.s (uovfieru) were, prior to the 
universe, m all-perfect animal. And the third, viz. the solitary, i< assumed from 
the demiurgic cause. For the ability of using itself, and through itself governing 
the world, |noreeds from the demiurgic goodness. The world therefore, is owe, 
so far as it is united, and is converted to the vtic. lint it is single, so far as it par¬ 
ticipates ol the inti lligihlr, and rompr«‘ln*n«l>j nil things in itself. And it is solitary , 
so far as it is similar to its lather, and is able to save itsi If. l*rom llie three how¬ 
ever, it appears that it is a God. For the one, the perfect, and the se//-su//icient, are 
the elements of deity. Hence, the world receiving these, i> also itself a God; 
being one indeed, according to liyparxis ; but single or only according to a per¬ 
fection which derives its completion from all sensible natures; and solitary , 
through being sutlicient to itself.' For those that lead a solitary life, lieing con¬ 
verted to tin mselves, have the hopes of salvation in themselves And that this is 
the meaning of the term solitary, will he evident from the following words of Plato; 

" Able through virtue to eon vet sc with itself, indigent of nothing exter¬ 
nal, and sufficiently known and friendly to itsell.” 

For in these words, he clearly manifests what the solitariness is which 
lie ascribes to the world, and that he denominates that being solitary, who 
looks to himself, to that with which he is furnished, and to his own proper 

1 The world is jing/r, or alont, because llicre i* not another world equal to it; but it »s solitary* 
because it is sulhcicnt to itself, bo that the alone, and the solitary, have not here the same meaniuj. 


8 


PROCLUS ON TUI 


[BOOK 111. 


measure. For those that live in solitary places am the saviours of them¬ 
selves, so far as respects human causes. The uni*erne therefore is likewise 
after this manner solitary, as being sufficient to itself, and preserving itself, not 
through a diminution, hut from an exuberance of power; for self-sufficiency is 
here indicated; and as he says, through virtue. For he alone among partial 
animals [such as we are] who posst sses virtue, is aide to associate* with, and love 
him self with a parental affection. Hut the vicious man looking to his inward 
liaseness, is indignant with himself ami with his own essence, is astonished vvi.ii 
externals, and pursues an association with others, in coiisei|uence of his inability 
to behold himself. On the contrary, the worthy man perceiving himself beau, 
titul rejoices and is delighted, and producing in himself beautiful conceptions, 
gladly embraces an association with himself, l or we are naturally domesticated 
hj the beautiful, but hastily withdraw ourselves from deformity. Hence, if the 
world possesses virtue adapted to itself, in its intellectual and psychit al essence, 
and m the |ierfcction of its animal nature, looking to itself, it loves itself, and is 
present with, and suffieii nt to itself. 

Ills proper therefore, to assert these things to those vvho place intelligible* 
cxtimal to intellect. For how can that which t< nils to other things, and as being 
deficient is indigent of externals, l« blessed? Hence, it the world is through 
virtue converted to itself, must not iutelleet do this m a much "renter decree? 
Intellect therefore intellectually pereciv. - it^i-ll' And this is among the number 
of things immediately know n. this uUn ileserves to be ri marked, ileal Plato 
when he gives animation to the world, directly imparts virtue to it. For the par¬ 
ticipation of soul is immediately accompanied with the fulness of virtue, m the 
lieiii" which subsists according to nature ; since the one cause of the virtues, 1 is 
also co-arranged with the fountain of souls,' and the progression of this fountain 
is conjoined with the progression of soul. For with respect to virtue, one indeed 
is unical. primary and all-perfect; but another subsists in the ruling supermun¬ 
dane Gods ; another in tin* lilierated Hods; and another is mundane, through 
which the whole world possesses nude tiled inti Uigence, an undev iating life, an 
energy converted to itself, and a purity uumingled with the animals which it < on- 
tains. From this virtue therefore, the world becomes known and friendly to 
itself. For knowledge precedes fnmiliuritv. 

Since the universe also is intellectual, an animal, and a Hod, so far indeed, as 
it is intellectual, it becomes known to itself; hut so far as it is a (iod, it is friendly 
to itself For union is more perfect than knowledge. If therefore, the universe 
is known to itself, it is int* lh dual ; for that which is primarily known to itself is 


i. r. Vela. 


' i. c. J.a: j. 





UUOK Ili.J 


Tl MAX'S OF IM.ATO. 


9 


intellect. And if it is friendly to itself it is united. But that which is united is 
deified; for the one w liirli i-. m intellect is a (iod. Airnin therefore, you liave % irlue, 
a knowledge of, and a friendship with itself, in the world; the first of these proceed¬ 
ing into it from -mil; the second - from intellect ; and the third from deity. Hence 
Plato very properly adds, that on account of these things, the world was "ene- 
rated by the Dcmiurppis a ldessed Hod ; for the presence of soul, the participation 
of intellect, and the reception of union, render the universe a (iod. And the 
blessed < iod which lie now mi ntioiis is the (iod “ xrhnat a certain time would exist 
animated, endued with intellect, and united Union however, is present with it 
according to the bond of analogy ; but much more from the one soul and 
the one intellect which it participates. For through these, greater bonds, 
and a mure excellent union proceeded into the universe. And still beyond these 
unions, divine friendship, and the supply of good, contain and connect the whole 
world. J'nr (hi bond u Ini h jmn m Is from intelh < t ami soul is strong, as Orpheus also 
says ; hut the union of the golden chain [/. c. of (he tlcijic scries] is still greater , and is 
the iau sc of gnu Ur good to all things. 

Moreover, felicity must likewise be assumed in a way adapted to the universe. 
For since it is suspended from the p it< rn d intellect, and the whole fabrication of 
things, and since it live- conformably to those* causes, it is consequently happy 
(fj'i'xianiv)' from them. For the Demiur^iis also is denominated a da-inon by 
Plato in the Politicos, and a "real ibeinon by Orpheus, when he says, 

(•in' llic "i< ;it (I,« iiiini and tInc lord of all. 

lie therefore vvho lives according to the will of the father, and preserves th»* 
iiiLelleclual nature w hicii was imparted to him from thence immutable is happy 
and blessed. The first and the all-perfect form of felicity likewise, is that of the 
world. The second is that of the mundane (toils, whom Plato in the Phaidrus 
(■alls happy (bids following the mighty Jupiter. The third is that of the genera 
superior to us [vi/. the leiicitr of an"-Is, daemons and heroes], loir there is one 
v irlue of angels, another of difiions, anil another of the heroic genera : and the 
form of felirity is triple, being different according to each genus. The fourth formof 
felicity is that which subsists in the undetilcd souls, who make blameless descents 
[into the realms of generation,] anti exert an inflexible and untamed life. The 
fifth is that of partial souls [such a« ours]; and this is multiform. For the soul 
which is an attendant ou the moon, is not similarly happy with the soul that is 

1 i. r. Havmz a Kood (l,t mon 

* Instead <»J m f'aifittr tysttro fisyai n»o Tai rwi’, it if rd|Ui«lf to read tit isnfjir yrrtrv^tyai 

u ? » X (.« uTa irwr. 

?•. Vol. II. B 



10 


IMtOCLlIS ON TIIK 


{ BOOK III. 


suspended from the solar order ; hut as the form of life is different, so likewise 
perfection is defined l.y different measures. And the last form of felicity is that 
which is sis-n in irrational animals. For every thin- which obtains a perf.-ction 
adapted to it accord in-to nature is happy. For through its proper perfection, it 
is conjoined to its proper ihvmoii, and partakes of his providential can*. I ie 
forms of felicity therefore, 1 m in- so many, the tir>t and highest must lie plaeed in 
the world, and which also is now mentioned bv l’lato. \\ e nm-t not. however, 
woinh r that he immediat. Iv calls the world a < It id. from its p irtieip itinii of soul. 
For every thin- is deified ihrou-h that wliieli is proximatcly prior !■» it ; the corpo¬ 
real world indeed through soul; hut soul through intellect, as 1 lie Athenian guest 
also says; (lor he asserts that by receiving intellect soul Incomes * ^■•*«!.) and 
intellect throu-h the one. Hence, intellect is dome, hut not a God. 1 The out 
however is no lunger a God throu-h an\ thin- . l>i*. hut is primarily a God ; just 
as int. lleet is primarily -nostir, as m»u 1 is primarily self-motive, and as hudy 11 
primarily in place. Hut tie -e thill-► being p*-i-l«-< lly true, and peculiar to IMato, 
it is necessary to survey in what follows, where he i stahlishes intellect in soul, as 
here he plaei s soul in hodv. 

“ B u t, indeed, iliviuitv did not thus afterwards artificially produce the 
soul, as we just now endeavoured to say, junior to the hodv. I 01 hew in 
conjoined these, would never permit that the more ancient, nature should 
be governed by the younger.” 

IMato knew that the mode according to conversion, eutiivlv delivers as first, 
things which arc second in order. For things which are proximatelv partici¬ 
pated, are secondary to those that are rveiiipl ; and such as are more known to 

the hearers, are inferior to invisible ihiii-s. Tin* cause however of this is, that 

when we now survey beings we ire in a fallen condition. I m when we menu 
hi^h, mid b« hold the tlun-s tli.it are lu re limn .1 certain shadow, we me ahh 
to perceive their «1 imitintiv•• nature, in consequence ol associating w ith inti Hi—ibles. 
and bavin- them before mu eves, lint falling into generation, and surveying 
tlun^s as it were III a siipnu eoiulition, we Iiis( perceive niboU, and things 
proximate to our senses, as III -i It- placed nearer I • Us \ Oil be^ilinill- ll'olil tin se, 
w*- recur through reminiscence to bein-s themselves and truly existing essence. 

* t. r. lullllrcl, i' in it' ‘>"11 oat tire ilivim , uml n> I j (■■*!; I'ul " la » •' s»|“ r ** ,r ‘ ,I|,M 1 
< i>iimiIi«Mi ill »illi ll, it o Him ■> 







r.ooK ni.j 


\ or plato. 


if 


The survey therefore from on high, will be lli.it of souls abiding there ; but the sur¬ 
vey from beneath, will h<* that of souls who have separated tin inselves [from the in¬ 
telligible world]. And tlie judgment indeed, which originates from things essential¬ 
ly more aneii nf, is that of souls living according to iute'd-cl; but the judgment 
" liieh proreeds from secondary to first natures, is the judgment of fallen souls. 
For truly existing being i' near to souls that abide in the intelligible; but non- 
to those that are in a fallen condition. For that which abides, abides in 
lieing, and that which falls [from the intelligible], is situated m non-bein". But 
to each of these, that m which it dwi lls is more proximate. 

I’lato therefore, knowing these things, and that we recur from subordinate to 
more excellent natures according to a well-arranged ■ progression, thinks tit to 
make mention of the nature of things, conformably to which the elder is more 
excellent than the younger, and through this common conception, to arrange the 
soul prior to the body. 1 or he reminds us that the former is older, but the hitter 
younger, through an hypothetical guiditnre. For if the soul rules over the body, 
it is more ancient than tiie bod y. But it does rule over the body: for it leads 
every tiling m the universe* by its motions. And body, indeed, is alter-motivi?; 
but soul is naturally adapter] to move both itself, and other things. It is therefore 
mole aneu lit than the body. It this however be the case*, it is iiece>sarv to 
conceive ot it by itseil, not as being g< nerated post< rior to the hndv, as we imagine 
it to be, but giving it a supernal origin, we shoultl survey the corporeal bulk of 
the universe, unlohled as n were into light from it. For the universe derived its 
subsistence through soul, imitating the progression of it through its bulk, but 
the conversion ot it through its figure. These things, however, we shall again 

discuss. 

But, it you are willing, let us now survey each of the words of the text of 
Plato. In the first place then lore, wilh re.'per I (o the soul, he manifests that he 
speaks of every s,nd by adding the .11 tit lr the. For he does not s.iv as lie did 
l».-lore, •• /Vuiv/yg st.ul m tin u but the soul. For there, there was a power 
of tiie whole soul about the middle; but lure, every soul is said to l»e more an¬ 
cient than body. In the next place, the older and the i/nun^tr, are not to be 
assumed according to tune, 1 - \tticns apprehended they wen*: for the father 
at once constituted the soul, and surrounded the body of the universe with it, 
as with a veil. But tb* y must be assumed in the order of essence. For the 
essence which is more proximal- to the Domiiirgiis [is older]. If you wish also 
to understand tin: older and the younger according to time; the lime which is 
in tin: soul, is older and more divine, but tin* time which |M-rtains to body is 


12 


PKOCI.US ON TIIE 


| BOOK 111. 


younger. And soul, so far as soul, is not corporeal time; but tlie time belonging 
to body in suWdinate to that of soul. For a- there is a different form of motion 
in both, so likewise the time in each is different. In the third place, lie uses the 
expression “ artificially produce," in the most propi r sense, in speaking of the 
soul; clearly indicating that it is a self-motive thing, that it is lull ol reasons, 1 
and is inventive 1 of all-various contrivances. . 

Farther still, the power of more ancient ruling over junior natures, proceeds into 
the universe from intelligibles themselves.* For there 1‘rotogonus, [or animal itself,] 
who is so denominated by all [the («odsl, is the king ut all the iutcllci tual 
natures. Ami in the intellectual order, the eldest ot the sous ol Saturn, is said 

to Ik* the father of all things. 

Hut Jove was born tin liist, and more lie knows. 

For every where that whu h is older, is the symbol ol a limit inti Her tual, 
total and monadic life; hut that which is younger, of a life which is partible, 
proceeds to secondary natures, and is multiplied. Hence thevivilie (.oihlesses, 
they call on» older, but the other younger.’ Ami of the demiurgic Gods, they 

denominate one prior, but the other junior, whom likewise tin y call lecrnt. In 

the next place, the word cmijninid, clearly makes the »oul which is the subject 
of the present discussion mundane, and not hbcratul , nor the one soul \\hi< i 
exists prior to tin* nuuiv. l or the latter is exempt Irom all souls, and oturi 
souls proceed alrout it as a centre; hut the torun r receives a colijum turn wit t 
boilV, tiler ted according to the will ol the father. 

“ We however, participating in a certain respect much of that which is 
casual and without design assert things ol this kind. 

What is the reason that we are unwilling to transfer our intellect from f tings 
that are of a junior nature, to those that are i ssentially more ancient f It is 


’ For \oyov In re, rud Xoyuv. 

* Xnd for ri|»<Tii.w» read ciyrriu/i. 

» For Of uvtuv naOijiri ry t cr/ry, it n obviously net c-oary lo read ill this place, uir uvrwe * aiOr/cfi tw »• 
vor)Tw »•. 

4 Instead of rtvTtpa i in tins place, it is requisite lo rtad >orpu»rip«i. 

5 i.e. Rhea u the older, but Juno the younger v,\itic C tailless. 

6 The prior Deiuiurgus, is Jupiter, but the junior llaertius. 

1 i. e. Not belonging to the order of (,mis denominated hbtrattd, and who are also called tuper- 
Cfltthal, a* being immediately above lhe mundane (mile. 

* 111 the ong'njl, fiu it run uinar, airu tuv ifwrfpuie wi rpfnf.t'Ttp*tv, **■* r« car vvtnuy fiHOfivrfoa 





r.ciDK III ] 


1 IMPELS Of PLATO. 


13 


Localiso our intellect resembles one asleep, ami liecause we are full of an irratio¬ 
nal and disorderly nature. For the words casual, an A rashly, are significant of 
those tilings. For since we possess sense, and sensihles are P 1 need UTore our 
view, together with %\ liit-li we are nourished, we first apprclu ml things of a junior 
nature, as being more familiar to us. And through sense indeed, we are borne 
along rashly and without design ; but through sonsililes which are placed Is-forc 
us, w e live in a casual manner. For those that remain on high, as sense is with 
them at revf t and there is no sensation of the sensihles with which we are now 
conversant, have nothin" occurring to them of a casual nature. But we, since 
we have sense, and sensihles are before our ej« s, live casually and without de¬ 
sign. And as it is said, we form a judgment of things with the head down¬ 
ward;’ which is also conformable to what Fmpcdodes lamenting our fate savs : 

Many dire words and cares nbtmui llie mind.* 

For many things invading us who are truly slaves, as having Income exiles from 
deity, blunt and clog our speculation of real beings. Since however, as this 
philosopher also says, the casual, and that which is without design, accede to us 
externally, on this account, l*lato says, that we participate of them, and not 
that these are exeited from onr essence : for we are essentially intellectual. But 
since tin re is likewise a participation from more divine natures, Plato adds the 
word much, in order thid he may indicate the imh finiteness and confusion of a 
participation of this kind. For the participation of div itter natures, introduces 
to the participants, union, bound and order. 

“ Hut the artificer of the world constituted soul both in generation 
and virtue prior to and more ancient than body, as the despot [or lord] 
and ruler of its servile nature; and that from certain things in the follow¬ 
ing manner.” 

Porphyry subdividing, conceives the words to signify, that soul is more ancient 
than body in generation, but prior to it in virtue. Botli however, or cither, max be 
signified, and prior to and more ancient than , may be conjoined to the words in ge- 

ftr rifiuv pvvXofii fia Toy rout ; but it appears lo me llial tlie wools ui wpririivTtpw ought to 
be expunged, unless »<• rrail instead of them ot«n orrpvr, (as more familiar to us), aud that for/icvXe- 
fuOa, wt sluMild read ov fiovXofiifla. 

1 I'or KapawmovfirOa here, it appears to be requisite lo read *aptf wmovfjtba. 

* In the original, veXXa it itn' firm, -u r< appXvyvvo i fupifjyai. But for ra r« il is obviously 
►ary to read ron rf. 


14 


PROCl.L'S ON THK 


[hook III. 


ncration ; anil apain, either may be conjoined to the words w virtue. But "( lie- 
ration when ascrilwd to the soul, is not that which is accord ins to time ; for I Mato 
in the Pint elms demonstrates that the soul is nnh.-otten and ind.Mrii.Mil.le; hut 
is an essential progression from inlelliuihk* causes. I*or of beings, some are in¬ 
telligible and nnhe^otteii, hut others are sensible and generated. And thetm dia 
Ik*, ween these, are intelligible and general.-.!, l or some things are entirely in- 
composite and impartible, and on this account are unbt-otten ; but others which 
.subsist between these, are intelligible and generated, belief naturally impartible 
and partible, and after another manner simple and composite. Genera¬ 
tion therefore, in the soul is one lliiii” but that in the body another. And 
tin* one, indeed, is prior and more aneieiit ; tor it is more proximate to 
the l)eiuiur*4iis of all things; but the other is secondary and more recent ; 
for it is more remote from the one [tabrirative cause nt all. ImiIIht sti! , 
\irtueis present with the soul, and it is also pr. sent with the body, and the whole 
animal; but the \ ntue of the soul is more divine, and that of the body, abject. 
And tin-former is of a more niliuir nature, and is nearer to the mm a! causes of 
intelliuibh Grtiie; hut the latter is of an attendant nature, and is more remote 
from iiilelh-ibles. Can ration, kuar, muni ft its progression, hut virtue, perfec- 
tivnundimivusiun ; of whit !», the former is from the fot ntam ot the soul . 1 but the 
latter is inherent in souls from i'onlal \irtue, (i. e from Vesta j. 'Hie prior list It 
also, and the more ancient, have a certain tlitli n nee w itli respect to each other. 
J-'or prior inthed, is si'jiiifieant if order alone ; but the more am nut, of the han- 
scemlcney of cause u ith nfireme to tin thing caused. Not eveiy thina therefore 
whieh is prior, can al>o be c died more atiei. nt, but that whit h is the leader <>l 
essence to seenmlary natures. Both however are true of the soul. F«.r sin* is 
allotted a prior order, beim; the sist, r of body, aeeordin- to the progression ot 
both from one fabriealion ; and >he ^viierates and adorns body in coiijnm lion 
with the father. IW the first pro-eny of raiiss, produce as they proceed the 
s* corn! progeny, in conjunction with tin* eau-es ot tin uist ns. 

What, however, shall vve say of the words , the lord and ruler 9 Do not both 
indicate, that the soul supplies all things with^ood, that it provides in every 
respee, for the hotly, ami that it pn-serves its own proper good in a thuinshin- 
condition.* And how is it possible, that Plato should not manifest these things 
throiuih these wolds? For a despot or lord, alw ay s refers lh»r good ' ut those that 

• Ii i, nct-Cssarv In 11 1 <» »u|i|ilv riji yi'X’O t hv louiltaiu ot I lie v»ul i~ Juno, 

1 I'or ui/if»iii"t' in tin* |»I.u.e, read m/iuioi. 

I l„,icud of ru TU,V uvuO-. n. a^.,... ill this |il.iee, U is m|iiisilf to re.ul ru ruie 

uyuOu uvayfpet. 





mink m.J 


TIMAiL'S Ol- PLATO. 


16 

lie govt rn<. to Ins own good. Hut a ruler looks to the good of those who are 
obedient to him, ami eo-arranges all things with r« ferenre to it. 'Y\\c despotic 
jti cMiliarily, howncr, is present with tin: soul, in eonsefpieneo of her performing 
all tilings (of the sake of herself; hut the ruling peculiarity, through tilling all things 
with good. I’or her providential energy is not diminished, through referring all 
things to her own proper good. And her good remains unchanged, while she 
gives eomph lion to her providential energies. In another wav also she is a ruler 
and a despot: tor she proceeds both from the ruling, and the tout d soul.' Uerause 
likewise, the universe is her dwelling, she is railed it despot. And U-cause she 
lr ids all things by her motions, she has a ruling power. In rouseipn nee too, of 
h.mug dominion o\er wholes, she is a despot ; hut because she assimilates all 
things to the intelligible, she rules over the universe. If however, she was thus 
constituted at fust, as a despot and a ruler, these things arc essential to her, I 
mean the despotic and the ruling peculiarity, lint it they are essential, i!i-v are 
always present with her. And if indeed they were present with her in capacity 
alone, she would be impi rlei t, which it is not I ivvful to assert ; but it m energv, 
th it which is governed by In r alvvavs was, and was adorned by her. The uni¬ 
verse itself therefore, if it was so generated, as to be governed by soul, is consiih- 
sistent with soul. Tor that wInch is governed is simultaneously conjoined with 
that w Inch governs. Ilenee through both, we mav discover the perpcliniv of the 
uiiiM ise, and that to govern is not aecuh ntal to soul, nor to In governed, to body, 
but that I he soul is, by its very essence, tbe despot of tin- body, and body the 
vassal of the soul. On this account also, they are spontaneously conjoined to 
e ii h other; and the body is excited to the participation ol the soul, and the soul 
to the ear* of the liody . 

Part her still, tin* intention ol the words “ from cerium things of ter the / o'lo„ii/g 
manner, is to lead into light the genera and the things v.iiirh constitute the soul, 
and also tin* mode of the mixture of them, and the reasons according to which 
the mixture is divided. Tor the corporeal nature was ni.uh I*y divinity to consist 
of certain elements, and after a Certain mamn r, ami lie urtiiieiaiiy devised a 
'i i tain analogy ol them and physical hum], lint if divinity artificially produced 
till 1 soul from certain tilings, and alter a n rtnui manner, lie constituted both the 
subject of her as it were, and the form, it is ridiculous therefore to say, that 
the essence of her is unliegotten, if-shc consists of certain elements, but that the 
form of her is generated. Tor Plato says, that divinity produced, both the mat¬ 
ter as it were of the noul, and the reason according to which slw» is diversified 


1 mi. Mir j>i(Kcrilv frimi Prr>'rr|>inr ami Juno. 


I'KOCLUS ON Till-: 


[BOOK III 


id 

w ith such forms as she possesses ; Ijeincj Wind by certain media. If however, 
divinity generates the elements as it were of her, viz. essence, same, and different, 
and from these the whole, every tiling that is essential in the soul is ge¬ 
nerated. 

“ From an essence always impartible, and subsisting with invariable 
sameness, and again from an essence which is partible about bodies, he 
mingled from both a middle form of essence." 

In the first place, it is requisite to show through 1 what cause Plato ih-thers the 
generation of the soul, si nee it is according to him unbegotten; in the next place, 
to divide appropriately the whole psychical generation ; in the third place, to de¬ 
monstrate the middle n it lire of the soul ; in the fourth place, to speak concerning 
the genera ol those things, from which Plato constitutes all other beings and the 
soul; in the fifth place, to show how the'mixtuiv of these genera is to he assumed 
m tin* soul; in tin* sixth place to demonstrate what thd> impartible and the 
partible natures are; and in the seventh place, to unfold the meaning of the words 
of Plato, and to ewnce that they accord with all that has been before said. For 
if we are able to discuss all these particulars, we shall obtain in an appropriate 
manner the end of this investigation. Ia t us liegin therefore from the first, 
because some of the ancients have blamed Plato, asserting tli it he does not 
rightly investigate the principl of a principle, and the generation cf -’'•>viii«-gntten 
thing. I or it we investigate the < aiises of first nattires, and coins ive g< derations 
of things self-suhsisteiit, we shall ignorantly proceed to infinity, and have no cud 
of the theory. Fur as he w ho thinks that all things arc demonstrative, especially 
subverts demonstration itself, after the same manner also, he who investigates the 
causes of all things, entirely subvr ,ts all beings, and the order of tin til proceeding 
from a certain definite principle. 'Filings of this kind indeed, are objected by 
Theophrastus to Plato, concerning the ir< m ration of the soul, who likewise says, 
that we ought not to investigate the uhi/ in all physical inquiries. Fur, he adds, 
it would Ik ridiculous to doubt whv fire burns,on wliat account lire exists, and whv 
snow refrigerates. Hut those who have written against him in defence of Plato 
say, that alone to know the on or that of natural tilings,’ is irrational knowledge, 
and isado.xastic, or Sensitive apprehension of them; but that to add likew ise the 
uhy t and to investigate the caitsi *of them, is truly the employ incut ofdianuia, and 
a scientific intellect. For in this right opinion differs from scientific reason. 

* vi/. Merely to know that they exut, without knowing the bon, or u~hy tf.**y exist 




BOOK 111.] 


TIM/EUS OF PLATO. 


17 


We however, attending to what both of them say, think that the latter speak 
well, but in the first place, we would ask Theophrastus himself, whether the cause 
of no one tiling is to be assigned, or of a certain tiling ? For if of no one thing, 
besides subverting science which especially knows causes, he will also accuse 
himself, by enquiring whence thunder is produced, whence winds arise, and what 
are the causes of lightning, corruscatiuns, fiery whirlwinds, rain, snow and hail; 
all which in his Meteors, he very properly thinks deserving of an appropriate 
conjej tural dismission. Hut if the cause of a certain thing is to be assigned, why 
are some things pertaining to physics to lie surveyed according to causes, hut 
others are to he delivered irrationally without cause? For it does not follow that 
in things in w hich that tfny c.rist is manifest, in these it is likewise known why 
they o\i*-t. But after Theophrastus, we shall ask the lovers of Plato, whether we 
are entirely to investigate the causes of all things, or not of all things ? For if of 
all things, we must therefore investigate the cause of the one, which we say is more 
excellent than cause. For that the one is, we may learn from principles. For if 
not the one, but multitude ([is the principle of things,3 w hat is it that unites ; since 
that which is united is from the one, just as that which is essentialized is from 
essence, and that which is animated is from soul ? But why the one is one cannot 
be unfolded, for it is more ancient than every cause. And if we are not to inves¬ 
tigate the causes of all tilings, why should we investigate the cause of soul, and 
the generation of it from a cause, but should hy no means do this in other 
tilings? 

Since however, we have separately interrogated each of them, we shall doubt 
with ourselves for both of them, through what cause Plato indeed devises the 
generation of the soul, and the progression of it from a cause, but Theophrastus 
condemns ail doctrine of this kind. And having doubted we say, that to Theo¬ 
phrastus, and all of the Peripatetic sect, the ascent of their speculation, is [only] 
as far as to the motive forms of the universe ; whether it be proper to call these 
souls, or intellects.' But by Plato, these as falling short of the lir>t dignity among 
l>eings, in consequence of I icing participate, are considered as having an order 
very remote from principles. For prior to these, are the intelligible ami intellec¬ 
tual orders of beings, from which these derive their progression. And prior to 
tin 'se orders, is the number of the Gods, causing beings to become one, and con¬ 
nected, and illuminating them with div ine light. And again, prior to this number, 
is the imparticipable one, from which this numlier unfolds itself into light through 
the natures by which it is received. For it is necessary that imparticipable forms 


Tim. Plat. 


' i. e. The souls of the celestial and sublunary spheres. 
VOL. II. 


c 


18 


PItOCLUS ON THE 


[book 111. 


KhouUl fwUsitft prior to those that art* participated, and prior to imparticipables, 
the unities of them. For the united is one thin" and unity another, and prior to 
the multitude of unities, the one fountain of them exists. 

Such therefore I icing the opinions of both these philosophers, Theophrastus 
indeed, since he asserts that the soul is the principle of motion, and does not 
admit that there is any thin" else prior to this principle, very projierly thinks that 
principle on 'lit not to Im investigated. For he "rants that the universe is ani¬ 
mated, and on this account divine. Fur if it is divine, says he, and has the most 
excellent life, it is animated; since nothin- is honourable u it It out soul, as he writes in 
his treatise On the Heaven, lint Plato admits that there are mundane intellects, 
prior to the celestial souls, and plior to these, iut< Meets without habitmleLto souls], 
and prior to these, the divine order. Hence, he very properly delivers the soul 
produced and Generated from another principle; though he also knew that gene- 
ratioii of another kind has not only a place in bodu but also in souls, so lar as 
they participate of time. For in divine soi.ls likewise there is time, since, as 
Plato says ill the Phadrus, they survey through time real being itself. lor all 
transitive in ition has tune conjoined with it. And thus much tor the tiist ot 
the before-mentioned problems. For at the same tune, it is sullieiently demon¬ 
strated, tl at Plato rightly delivers the generation ot the soul, though it is essen¬ 
tially unbe_M*tt< n, and tli it the argument whii h is urged against it, is partly right 
and partly not. l or to him who admits that the soul is the first thing, it is coiise- 
ijueiit to subvert 11 it* gem ration of it. For troiu w hat is the generation ot it, vv hell 
there is nothing prior to it f This very thing however, is not true, th.it soul is 
the first of all things. For that which Vristotle says concerning body, that being 
finite, it alvvavs receives the power ot being always moved, but does not levttVi 
the infinite at once, the same, thing also must necessarily be said concerning the 
soul, that it does not at once » uergi/.e aci ordmg to all things, so that it dues not 
at once possess ail the infinite power, from which it always i.*nergi/es, nor 
does it energize at once according to every power, so as always to possess 
one energy. For ot all power, there is one energy ot one power. Home 
it always receives the power of energizing alvvavs, and on this account does 
not always energize with invariable sameness, but dillercnlly at dillen nl times. 
So that m short it is true, that every thing which energizes according ta tune, 
always reaives the power of energizing, yet does not at once receive the u hole power, 
and on this account is generated. 

That the soul however, is not the first of beings' is evident. I* or th.it which is 

first is pn sent with all things, and it is necessary that all things should p irti* ipate 

1 lion .at ufori i v f uv irpo tovtuv i/ yi’X'O hi this place, «t is necessary to real ■* -< ou w P u,ro> ' 

rvr u» Tur il)\oi. 



hook in.] 


TI M/EUS OF PLATO. 


19 


of the principle of all, or not participating of it should entirely perish. For essence 
and hv parxis are imparted to all things from the first principle. But soul is not 
present with all things, nor is it necessary that all things should participate of 
soul. But of bodies, some are inanimate, and others are animated. It is likewise 
necessary that the tirst of all things should he one. For it it were multitude, it 
would have that which causes things to l>e one, prior to itself. For there will not Ik* 
a dispersed multitude. But soul is a multitude. The first of tilings also is beyond 
all essence; since every essence has multitude in conjunction with itself; for there 
are in it 1 cl ill* rence and saineni ^s, life, anil eternal energy. But soul is an 
essence. Every where too, the first genus is free from evil; hut the genus of 
[partial] souls is at a certain time naturally adapted to become evil. And 
this in short inav In* demonstrated through many arguments. The design 
however ot Plato is, through the above-mentioned cause, to unfold to us the 
psychical c-s< nee, to show how it subsists, and to teach us from what elements it 
is composed, and according to what reasons. For as with respect to our body it 
is easy to know, that it contains the face and the hands, the thighs and the feet, 
and all such other parts as are obvious to every one; but to know how it is com¬ 
posed from the inward parts, from what particulars, and according to what ratio, 
rerpiires medical and anatomical information ;—after the same manner w ith respect 
to the soul, it is not difficult to show what it is according to its total powers, hut 
to unfold the very essence of it, as far as to the elements of which it consists, and 
to survey the all-various reasons in it, w ill he the work of the most accurate theory 
concerning it. And this indeed, Plato endeavours to do, anatomizing as it were 
the psychical essence, and d< mutating the whole of it to those who are aide to 
follow him. As we have said therefore, we may thus reply to the first of the 
inquiries, l or that Plato very properly says, that the essence of the soul is 
generated, we may learn, by considering that he called the corporeal-formed 
nature generated, liceaireit is always becoming to he, and receives an infinite 
power of existing. For the soul also is a thing of this kind, and is not aide to 
receive at once the whole infinity of ta-ing. This is evident from its living in a 
discursive manner, and producing different reasons at di lie rent times, not having ' 
the whole of nil infinite life at once present. By always therefore evolving its 
own life, it is evident that it has an essence always generated, or becoming to I e, 
and always advancing to the infinite, hut not being infinite. Hence it always 
receives a life which is essential, and entirely natural to it. For that which is 
jierfective of a thing is to that thing entirely according to nature. Moreover, if it 


* i. f. In the first essence. 



20 


PROCLUS ON THE 


[book lit. 


18 self-motive, [as Timtrus asserts, then we must admit, that it imparts to itself at 
once, the whole of the essential life which it possesses in itself, and thus it will lie 
uiiliejrotten and at the same time]' generated ; being indeed, through the essence 
and life which it always possesses, ever-living, and ever-existent, but in conse¬ 
quence of alw ays receiving these, alw ays becoming to Is* essence and life. For it 
exists in a twofold respect, from itsilf, and from the natures prior to itself. And 
through itself indeed, always existing ; hut through the natures prior to itself aluays 
becoming to be. Or rather through the latter having both, viz. to be that which it is, 
and to be generated, but through itself to be that which it is on,y. For it alone pos¬ 
sesses from the natures prior to itself the perpetual reception of something ; Aris¬ 
totle also rightly asserting that nothing is the cause of itself, the well being ot which 
is according to time, and has not ail eternal subsistence, 1 lest the cause which 
ourrht to be prior to the thing caused, should be eonsubsisteiit with that which is 
generated. He nee time and eternity subsist about the soul ; eternity indeed, so 
far as the soul is unhegotten; but time so far as it is generated. On this account 
the soul is in a certain respect eternal, as indestructible, but is not simply eternal, 
as Plato also says in the laws, lbit the second tiling proposed to be done, was 
to divide the whole generation of the soul in an appropriate manner. \ his how¬ 
ever, w e shall afterw ards accomplish, again assuming the principle from the things 
themselves. 

In every nature therefore, there are essence, [tower [and energy. And essence 
indeed,]' is that according to which an existence as lire, or to be fin*, is present 
with tire. Hut power is mu thing, and » nergv another. For one thing dries, but 
another beats, and other things produce a change in a different wav. It is neces¬ 
sary therefore, that in the soul also one thing should he essence, another power, 
and another energy. And it is. requisite that he who wishes to apprehend and survey 
the whole of the soul, should speak about all these. Ot the gt iteration of the soul 
therefore, then* will in the first place he three heads; the first, concerning its 
essence; the second concerning its power; and the third concerning its energy. 
For this will he a jw-rfect disquisition of the things proposed for consideration. 

* from itit* version of Lcoiiivus Tlmiiwus, it up|K*ars that the words within the brackets are wauling 
in the printed original, and I ha\e accordingly inserted them from his version. 

1 In t lie original, cyOwt too ttxoyrvt, uti wiry tone tuvry amoy, o Kara yoy tv 

r\(t, n\V oi-s. uivvivi, which I eoini us '1 lionr.vus erroneously translates as follows: Quaiuohrem uptime 
Arislotrlts loquitur, ipiamlo ilicit, nullani rein sihi ipsi causam < sse, neque Uni|>oraleuj, neque seiupi- 
lernant. Fur an rtrrnul nature is sclf-subsisteut. 

* The words wilhiu the brackets are wanting in the original, but both the sense and the version of 
Tliomaus require they should he inserted. Hence after to it tvyafiu, it is necessary to add, to it tytp- 

yua *a4 i) fit* uvota. 





ROOK III.] 


TINLIXS OF PLATO. 


21 


Wi- may jwrcrivr however, that tlir* psychical esv,-nce is a certain threefold nature. 
For tin* hyparxis of it is one tiling, and tin* harmony in it another, according to 
which its essential multitude is eonnerted ; since it is not one essence 1 like intel¬ 
lect, nor divisible to infinity, like body which is posterior to it ; hut it is divisible 
into more essential parts than one, of which it consists, yet they are finite in 
number, there not being more parts of the soul than these, since these parts of it 
cannot be divided into others, as will be evident as wc proceed. And the form 
which is effected from tin se is another tiling; so that the essence of the soul is 
one anil threefold. For the monad and the triad are adapted to it, since we 
divide the whole soul into three parts. Hence its essence is one anil triple: for 
hyparxis is one tiling, harmony another, and form another. And the first of these 
indeed, alone defines existence, the second harmonizes the essential multitude, hut 
the third contains the peculiarity of the whole system. All these likewise, are 
in each other. For hyparxis has with itself an harmonized multitude; since it is 
not without multitude; nor is it multitude alone iinharmouized. And harmony 
is itseli essential, and is connective ot essence, to whicli also it gives form. 
Hence likewise it is shown in what resj>eet the soul is harmony, and in what 
respect it is not, and that Plato accords with himself in asserting here that the 
soul is harmony, but in the Plurdo confuting those who maintain that it is. For 
1/ is one thing to he the harmony of itself aiul of other tilings, ami a differ, nt thing to 
he the harmony of another thing alone. F'or the latter produces harmony in a 
subject, and a harmony inseparable from the things harmonized, anil established 
in a foreign seat, lint the former produces a separate harmony, subsisting from 
itself, and converted to itself. Form likewise , is comprehensive of harmonic reasons, 
contains the hyparxis of the soul, and is the one raison according to which the soul is 
that which it is. All these therefore are in each other, viz. hvparxis, harmonv, 
and form, and the essence of the soul is one and triple; since it also consists of 
three genera, essence, same and different. And again, hyparxis indeed, is rather 
defined according to essence, but harmony according to sameness, and form 
according to dilfcrcnce, through which it is separated from all things. 

Since therefore, we find that the soul is triple from the loginning, possessing 
essence, power and energy, and again, having essence itself triple, according to 
hyparxis, according to harmony, and according to form, from these wc shall 
make a pentad; arranging by parxis as the first, harmony as the second, idea or 
form, as the third, power as the fourth, and energy as the fifth. F’or the pentad 
is adapted to the soul as to a medium, containing the bond of the monad and the 


* iestcad of ovre ft mu eunat is tim place, il k Decenary to read cere fttas nou. 


22 


PROCLUS ON THE 


[book hi. 


ennead, just as Hie soul is the Imnd of the intelligible and sensible essence. 
Adopting likeni>e this arrangement, we shall divide the whole theory concerning 
the soul into live heads; in the fust place, speaking concerning the hyparxis of 
the soul; in the second place, concerning the reasons and harmony in it; in the 
third place, discussing the idea of it ; in the lourth place, the many powers it 
contains; and in the fifth place, directing our attention to its energies. For 
Plato also w hen he speaks about the mundane, body, surveying the corporeal- 
formed nature of the world itself, by itself, delivers in the first place the nature 
which is the subject of body, and produces the elements of which the world con¬ 
sists. In the next place, he delivers the harmony of the elements; for analogy, 
and the bond subsisting through analogy, are an image of the psychical harmony. 
In the third place, he delivers the idea of the world exhibiting it to us as a 
spherical whole of wholes. Ill the fourth place, lie unfolds to us the powers of 
the world, giving to the spliel't s mdi ed, partible* powers, and such as are ctlecled 
through partial organs, bill to the animal of the universe, whole and perfect 
powers. And in the fifth place, he delivers to us the energies ot the world, sur¬ 
rounding the bod v of it with a wise and intellectual motion. A Iter the same in .in¬ 
ner likewise, he divides 111 these five heads the theory of the soul. I hat till* »,ene- 
ration of the soul therefore, is very properly surveyed by Plato, and in how 
many, and what heads it is divided, may' through these tilings be manifest. 

After this however, we must discuss that which we proposed, as the third 
subject of enquiry, viz. how, and on what account we say that the soul is of a 
middle nature. For it i* necessary that this should In known prior to the reason¬ 
ing concerning it. Since then there are many things which proceed from the one, 
as »ar as to Ibrmh *S> I ind tin l.i't matter, h l tis see vvliat are the peculiarities of the 
first beings, what of the last, and what are allotted a middle order, and how they 
are adapted to tin* essence of tin* soul. I he follow mg tin relore, are tin* peculiarities 
of inti lligihles, ti id v existing being, the eternal, the impartible, the immove ible, the 
entire, the perfect, a sii|>erplcmtude ol existence, an unwearied and unrestrained 
life, that vvliii h is motive of all things, similitude, the being present with all things, 
and the lieing exempt from all things. For all tin se properties are unfolded into 
light m intelligible.s, according to the progressions of being. But again, there are 
certain oilier peculiarities ol seiisibles, such as the billowing, that which is not 
truly-existing being, that which is temporal according to essence, the partible, that 
which is moved, the partial, that which is in want ol another, that which Is always 
tilling with existence, that which lives according to participation, that which is 
altcr-molivc, dissimilitude, and that which on npics place l»y its parts. Between 
these, which arc opposed to each other as things first to tilings last, there are 




nmiK ill,] 


TIM.ELS OF PLATO. 


23 


certain media, through \\liicli it is entirely requisite that the progression from 
lir»t to la>l natures, should he effected. For things similar to their producing 
causes proceed prior to such as are dissimilar; because similitude is allied to the 
otic, and all timers aspire after the one. The media therefore, between these 
extremes are, that which is not truly-existing being, yet is more excellent than 
non-being, but is inferior to real being, that which according to essence is in a 
certain respect eternal being, but exerts its energies in time, that which is impar¬ 
tible, according to its most divine part, but is distributed into parts, according to 
the all-various progression of reasons, that which itself moves itself, that which 
rules over alter-motive natures, but is inferior to immoveable beings, that which 
presents itself to tiie view' partially m conjunction w ith its wholeness, that which 
is in a certain respect a whole, according to the possession of all reasons, but 
which appears to be partial, according to diminution, and transition of energy. 
It is also that which perfects itself, and is pi rfected by natures prior to itself, and 
is more perfect than things which are adapted to be alone perfected by another. 
Jt likewise tills itself with power, and is tilled by other things, lives from itself, and 
receives lift; from others, being more divine than the natures which live only by 
participation, but inferior to those that primarily posse-s life. It is moreover, 
motive of other things, but is moved by first natures, is similar and at the same 
time dissimilar, and is exempt from the last of things, and is co-ordinated with 
tin in. 

Sui'h therefore being the peculiarities in essences, let us consider where the 
soul is to be arranged, w hether in the lirst, or m the last of things. If however, 
in the first of things, it will be truly-existing being, will be entirely eternal and 
immoveable, and every thing else consequent to real beings, and we shall neither 
preserve the partible nature of the psvehical reasons, nor psychical time, nor self- 
motion, nor a transitive i n< igy, nor anv other thing of the like kind; though we 
clearly perceive these things in all our souls, lint now we investigate such things 
as are common to all souls, and which are essentially inherent in tin in, such as 
are the above-mentioned peculiarities. So that if they are inherent in all soiils, 
being common, souls will not belong to the lir-t of things, and to eternal lieiiigs 
so far as they are souls. But neither do they rank among the last of things. For 
if they did, vve shall make the soul alter-motive, partible and composite, and 
alone j»erfocted by other things, every thing contrary to which We see even in our 
souls. For they move and perfect themselves, and conduct themselves as they 
please. Much more therefore, will divine souls possess the cause of their proper 
perfection, will lead all things by their own motions, will be converted to, and 
know themselves, which it is impossible for alter-motive natures to accomplish. 


PROCLUS ON THE 


[book hi. 


24 

If however, it is not possible for the soul to be placed either in the first, or in the 
last of things, we must give to it a. certain middle situation; and this very pro¬ 
perly, in order that it may imitate the first causes of itself. For the Goddess who is 
the cause of the soul, has a middle rank among the Gods, as she also apj>eared to 
have totheologists.she being collective of the two fathers,' and from her own how els 
emitting the life of the soul. As in the fontal therefore, so likew ise in the ruling 
Gods, we may &*e the psychical principle shining forth to the view ; so that the 
soul very properly proceeds as a medium between intelligibles simply and 
sensihles, between beings that are alone eternal, and those that are simply 
generated. 

You must not however, apprehend its middle nature to lie a thing of such akirul, 
as to l»e collective of the extremes, hut exempt from the things collected. Fur it 
is not bi tter than intelligibles, but the end of them. Nor again, is it a thing of such 
a kind, a> to lie inferior to both: for it transcends sensihles which are moved by it. 
But since it is a boundary or end, it is the boundary of intelligibles, but the prin¬ 
ciple of sensihles. By no means, however, must it Ik* said, that it is such a boun¬ 
dary and su< h a prim iple, as a point is in a line. For it is not in the things that 
are bounded as a point is in both the sections of a line. But it is in one way 
the boundary of intelligibles, as presenting itself to the view after the intelligible 
hypostasis, and in another way the principle of sensihles as Inking exempt from, 
and motive of them. For thus it will afford us a certain analogy, and it will l»e 
as alter-motivu are to self motive natures, so are self-motive to immoveable natures. 
It will also possess the bond of beings through its proper middle condition, evolv¬ 
ing indeed united causes, hut collecting the dispersed powers of sensihles. 
And it will be comprehended indeed, by the essence which is immoveable, and 
always possesses an invariable sameness of subsistence, but will comprehend 
alter-mutive, and all variously mutable generation. It is liken ise intelligible, as 
with reference to generated natures, but generated as with reference to intelligibles ; 
and thus exhibits the extremes in the middle ; imitating in this resjeect the Goddess who 
is the cause of it. * 1 or she is on eve n/ side luminous, and has a face on ex cry side. 

She hi, raise possesses the rudders of the universe, recoiling in her bowitts the progres¬ 
sions oj intelligibles into her; being filed from the intelligible ' life, but emitting the 
rivers of the intellectual* life ; and containing in herself the centre of the progression 

' Tin* cause of tin* soul n Mu a, hIiu is Collective of ttie two father*, Saturn ami Ju|ut* r , Juno also 
i* tin* iJUK* ot tin* soul, liut slit is a subordinate cause, being contained in (lie vital fountain of IUiea, 

* i e. It lira. 

* For rorp,n liere, it is necessary to read ioij-ij,. 

4 And instead of riip’iji litre, vie must read totpai. 






TlOOK III.] 


TIM. PUS or PLATO. 


25 


oj oil beings. \ pry properly therefore, is tin* soul both mihegntfen and generated 
And dll', indeed was before demonstrated from die two-fold life whirh is in her, 
m/. the e ssential aud the transitive; 1 but it*ma\ now ho shown from lu-r w hole¬ 
ness and her parts. 1-'or how i> [real] Iwing unhegotien, except I»y Inn ini; tin* 
infinite power of existing:, al onrt* wholly present ? And how i> hmlv generated, 
except by having infinite power always flowing into it, in consefjuenre of not 
being aide to receive the whole of it at once? 

r l lie Mini therefore, as Iwing incorporeal indeed, has through its< If an infinite 
power of existing, not being generated according to the whole of itself, hut 
immortal; hut according to its parts, it is always generated to infinity. For if it 
iiad the same total infinity always present, there would he the same inlinitv of 
the whole and the part, of the perfect and the imperfect, of that which contains 
and ol that which is contained. Jiut this is impossible. Moreover, neither can 
the whole o| it always he hi generation, or heroming to he, hut a part of it 
lie eternal bring, lest the parts should he better than the whole. 11 cure rice versa, 
the whole /■' infinite bung, but the purl becoming (a be. So that the lixpo^tasis of it 
possesses infinite power, aud is venerated to infinity ; and tints at one and the 
same time, it participates of hein^, and is the first of generated natures, body * 
both in the whole and in the parts of it being in generation. It is not therefore 
siiflicir lit to say that it is generated, in consequence of energizing partiblv. hut it is 
requisite to see how this pre-e\i>tent in the very being of the soul. 1 or every 
energy which is according to nature, has an essence which antecedently assumes 
the cause ol the energy ; so that the soul likewise pre-assumes the seed of a hte 
which is according to time, aud which is common to every soul. For it is neces¬ 
sary that this also should he generated, and not finite be. If however this be the 
case, si net the soul pnssisscs being according to (he whole, it has to be generated in its 
parts. Aud how this is true we have shown. And thus much may suffice con¬ 
cerning the middle of the soul. 

I^‘t also the inti-lligihle breadth, the psychical multitude, and the sensible 
nature, he separate trom each other; and let the last of things he suspended from 
those that rank as media, and the media from those that are the first. Ia‘t the 
soul likewise, lie tie* one bond of beings, subsisting in them. For the one also 
hinds all things, hut ill an exempt manner. For all things are united to each 
other as homogeneous, and as being derived from one cause, anil extended to 


1 II bHore ilfiuoiislnilrit licit the mmiI, iii €<*UMr<| insure of bring self-motive, produces itself, 
and iv without "enrralmn; hut in coioei) uence of alwnvs receiving essence and lilt irotn the natures 
superior lo ilv-lf, it is always becoming to he essence and life, aud is always generated. 

* For mi trufinret here, read rov wparor. 

Tim. Plat. Vol. II. 


I) 


26 


PROCLUS ON TIIK 


[BOOK III. 


one object of desire. Hut the soul likewise binds beings, as existing in them. 
And as in analogy, the middle [lertains to the things that are hound, thus too, the 
soul must Ik* admitted to lie the middle of lsiugs, binding and at the same time 
lieing hound as being of a self-motive nature. 

These things being discussed, it i' necessary in the next place to show, how, 
and from what genera this soul, which contains the bond of beings, subsists. 
Ihit it is more necessary to speak first about the genera themselves, what they 
are, whence they proceed, and how. For it is requisite to know wholes prior to 
parts. This therefore, is the fourth of I he things proposed, and we shall discuss 
it to the utmost ot our ability. That the tnt< lligihle world therefore, coiupn h< mis 
the causes of secotidarv natures, and that .ill tonus are there, intelligibly or intel¬ 
lectually, or in whatever way you may he willing to call them, lor they subsist 
ill both wavs, has been ih inonstratecl in many treatises, and will lie ih moiistrated 
by Plato in what follows. Of forms themselves however, some are most total, 
and extend to every thing. Others ire most partial, and are as it were atomic 
forms. ,\nd ollu rs siihsist hi tween these, extending to many, but not to nil 
things; as the plena guest or stranger likewise shows in the Soplusta. lor mail 
is Iroui man itselt, and horse is Iroiu horse itsi it l>ut the sum u "ha s is in 
men and horses, and in many other things, is Irom similitude itself; and m like 
manner the dissimilar. Dillerenei*, and sameness however, vvlueh me m all 
Iwings, are from the sameness and ditlennee which are there Hence some 
things are from atoime forms, otla rs Iroiu middle, and others trom the most total 
forms; since also of the sciences which me hi us, same look to one scnuliju object, as 
medicine to health, hut othii's extend to many, as ant him lie to philosophy, to 
polities, to the teetonu science, and to main / ot hit's. And this is not only the 
ease utth arithmetic, hut also with the nnasuninf science, and tilth statics, l'ur 
Plato says, that uthcr all ot some of the fiihriaiticc arts, regime the assistance 
oj these, and without these have no accuracy, lint others look to all the aits, and not 
to those that arefahricatire alone , but to such also as contribute to the contemplative 
sciences, ax is the case with the dmdtuy ait, as Socrates says in the Plnlehiis. As 
therefore in the st a net s there are some that are most total, so m inti lligible 
causes, some are most partial, so tar ns the [initial is III them, and are the leadeis 
of appropriate numbers ot similar tonus; but others are widely extended, such as 
the equal, the similar, and the whole: lor whole so lur as whole is not common 
to all tilings ; since a part, so far as it is a part, is not a whole. < Min is hovvi ver, 
extend to all things, of w hu h all beings purtu ipate, >o t tr as they are l>eiiigs,and not 
so far as thev are hv mg,or animated,or possess some other peculiarity ,hut accoiding 
to the appellation of being. For since being is the fust [ot intclligiblesjt he eaiises also 
of exist! nee vv ill leave the most total order in the genera ot being. Hut these genera 




ROOK in ] 


TIM/'EUS OF IM.ATO. 


27 


are five in numlter. viz. essence, sameness, difference, motion, and permanency, For 
every bring i*' essmtialized, united to itself, and separated from itself and from 
other things, pror eeds from itself and its proper principle, and participates of a 
certain fpiiel and jiermauency, so tar as it preserves its own proper form. Whe¬ 
ther therefore, there is an intelligible, or sensible, or middle genus of things, 
it consists of these ; since all things are from these. For all tilings do nut live, nor 
are all things vv holes, or parts, or animated; but of these genera all things parti¬ 
cipate. And with whatever tiling essence is not present, neither will the other 
genera be present: for they subsist about essence. Sami ness also not existing 
the whole will he dissipated. \nd the ditference of one tiling from another being' 
abolished, there will only be one thing, and that void of multitude. Motion like- \ 
wise not existing, things would Im* unenergetie and dead. And without * per- 
inanem y they would Im' unstable, and immediately hurried away to non entity. 
Hence, it is necessary that in ail things there should be each of these, ami that 
essence should subsist as the first of them, this lieing as it were the Vesta and 
monad of the genera, and hav ing an arrangement analogous to the one. lint alter 
this it is necessary that samenessanddiflereiice should subsist, the formerlreingana- 
logous to bound, but the latter to infinity. Anil in a similar manner it is reipiisile 
that there should be permanency and motion, the former being especially seen 
about the powers of beings, but the latter about their energies. For every ’ In'ing, 
so far as being participates after a manner of a certain essence, as it is written in 
the Sophista, and in the Parmenides. But every essential po.ver is either under 
sameness, or under diflercnce, or under both; heat indeed, and every separative 
power, being under ditference, but cold and every collective power, under same¬ 
ness. And whatever [tower is a medium between these, Wing under Iroth. For 
every energy [is either motion or permanency, or is m a certain rrs|»ect both these. 
For the energy of intellect,] 1 and every energy w hich preserves in the same 
condition that which energizes, or is that about which it energizes, is rather per¬ 
manency than motion. But the energy of bodies on each other, is a motion 
which does not sulfur them to remain in the same condition, but removes them 
from the state in which they are. And the energy which changes the subject of 
its energy in the same and about the same, is a stable motion. Every Iveing 
therefore, participates by its very existence of this triad, viz. of essence, jvovver 
and energy, on account of these five genera, and also is, possesses capability and 

* rii-ru o omitted in the ordinal. 

* Instead of irnrrn yap to or hi this place, it is obviously necessary to read rar yap to or. 

1 Both the sense and the version of Lconicus Tlioiuacus require the insertion in this place of if *ir>j#i» 
tar i, ^ oraeu, rj »vi. trtpytta yap rev rov. 


28 


PROCI.US OS TIIK 


[book 111. 


energizes. In short, since* every tliiiur xxhie-h in any way whatever has existence, 
consists of ImuiikI ami infinity, it is i sscntializeil irnleed and subsists ae-e-ordin" 
to a participation c»l both these. lbit it possesses sameness xvith itself thron'di 
the communion of these two; anil dillcivucc, through the division n f tlu-in- 
Nince also it is not the first, it proceeds from the principle of things, am | ; ,bidi s 
m it, so that it is both Mimed and is permaiieiit. TIiim* liie centra therefore 
are in entry Iwienr, so far as it is In inn, tlmnuli they subsist difl'en utlx in dill'erent 
lieinirs. I'or iutelli-^ibles hate all these esseutialli ; intelliuibleand at the s,mi,, tune 
intei lei tu d natures, possess them u cording to sameness ml* lleetuals ai ctirdim' 
to ilillerein e; psychical natures aecmduu to pelmaiienev ; and corporeal natures 
uiccordin^ to motion. Hut \u e ieisa, if life is motion, and sluggishness perman¬ 
ency : tor souls indeed, are essential ||\| S, but bodies aie alter-Uloti\e. Ii how¬ 
ever, motion am! permanency are prior to sameness and ilitli-reiiee, as we may 
di nioiistrale from other reasonings, * ailing the progression of each thm^ from its 
cause,* a motion prior to energy, and its abiding in its , aiise, a pernianeiiey prior 
to the iiueiieriietic eondition w bit h is oppos, ,| to cncrirx ;—it this be the ease, aft. r 
intelliiribles, the inti Nimble and at the s one time intellectual natures, will subsist 
according to permanency, hut inlellei luaU accord iu?> to motion. Souls also will 
dins subsist according to same ness, but bodies accordin'.; to dilleiem e. Hut if we 
should sax that lile is niolioii, and immutable inti'lli^i iiee permaneiicv, :i”ain in- 
ti IImibh s will bee liarai t. rized according to (lie essential ; but intelligible and at 
the same time intellectual natures, Inin.; lixes, aeeordiu^ to motion ; ami intel- 
lee tu.il naluies, heiii'4 e ssent lal i/ed m intellect, a. cording to p. nil am iicx ; for 
-mimlaiie nature s ch ine thi ir permaiieiiex from intellec t. M-xrliical natures also 

xx <!l t ms subsist accord ii il;Io sameness, because thex contain tlu- bond 1 of impar- 
tdde s and partibles ; but cerpon tl nature s xxill subsist accordim; to tlilli-reucc i 
lor m these, as tbc'y an p utihle, strife lias ilomiuioii. The*se lixe- natures lioxxevc r, 
are silcfcsiw to e aeli othe r, xiz beinm life, inte lle c t, soul, and body ; because; the 
total m nera whic h are 1 prior to forms, are likewise- Inc. \ml thus much may he 
said couceriihi£ the live 1 ”e ncra miners.ellx ; only ohserxin;; in adelition, that the* 
.same* things an; called both ue nera and elements. And the first e»f sec'imd 
natures iiideeel arecalle'd •jciiera ; hut the.se* remaining imdiiuiiiished and e xempt 
lrom partial natures, are the eause-s of their e xi-te ru e 1 . Hut e ac h of the- sexeral 

Inst, d.l wl r.i .S. I( r,r.i, tm .ora r» uvro her. 1 , it is net vssary In rt .nl rn K , , u „ na< „.ijro 

turn rv ui'ro. 

I his progression is tlitnliiTr ili “aiillj c.ille.t liy Proelus, an intffablr unfolding into light. 

tor a bond is union, and sameness is union of essence. 









HOOK 111.] 


TIM.rX'S or PLATO. 


'29 


tilings of which the whole consists, an* railed elements. J’or tlie "encra hi the 
Dcmim" ii-n ^i\e oomph tion to the demiurgic hein*:, and are the elements of it; 
hut they are th<‘ genera of all the forms contained in the intellects that proeeeil from 
him. and also of all those tii.it are in souls and bodies. 1 

L t us, however, n you are Milling, proceed to the fifth head, and consider how 
these genera subsist in souls, and why IMato assumes them. Since, therefore, it 
has been shown that the soul is the medium between beings and non-beings, and 
that it knows all beings, both mtelli^ihles and sensililes, whether accordin'.: to the 
same or accord im: to dilli rent reasons, as some say, it is necessary that the 
cssi nee ot it should proceed from tile genera of beiii'j. For if it did not proceed 
from these, but from certain others, it would not be able to know all things, nor to S 
apply itself to all things. Hence as it knows man aceordin^ to the reason [or 
form] whir h it contains of man, and d.i'iuon according to the form which is in it 
of (hemon, thus also it knows hem;: itself, aerordim: to the participation in it of 
helm:, and ditlereneo according to its participation of difference. So that it will 
contain all the genera, but in a wav adapted to it»< If. l or it appears to me, that 
on tins account Plato constitutes the soul from the first *^em ra, and from numbers 
and harmonic ratios ; and likewise, that lie places in it tin* principles of figures and 
divine motions, in order that hv antecedently (or cansallyj comprehendim: the 
reasons of all disciplines and of ilialeetie. it mi^ht thus know all things, vi/. the ? 
essences, the nimiliers, the harmonies, the figures, anrl the motions ot whieh 
wholes consist. ll seems likewise, that h< constitutes the soul, as beiim allied to 
iutelli^ihles, from the genera ol beiiu;, whieh primarily subsist in them ; hut that 
he <:ives tenure to the soul, as Iwiim alheil to sensililes. For thini;s which are 
t i it I v figured are sensible*. And that as beim; a medium between intelli^ibles 
and sensililes, he imiils it with hariiionie ratios ; though m intelligible forms also, 
there are the form of harmony, and the form ol figure. Hut harmony itself, is not 
harmonized, nor is figure itself figured. For things which have a primary sub¬ 
sistence do not exist accordim: to participation. In sensible** also, harm>mv and 
the genera of hein^ subsist but partibly ; but in souls they subsist iucorporeally 
and at the same time compositely, 1 and participation manifests their composite 
nature.* For participation pertains to composites, hut incorporality is the pecu¬ 
liarity of simple natures. It is necessary however for that which primarily parti- 


* Tor Tuiy €V nubia'll yfiwr here, It It requisite to n ail TVv rr ovfinoi titvr. 

* In dead of t) a/i/wua ill tins plarc, il is iit-cosarj to rcait airrrj rj append. 

1 I'or aevrOrrvt iirrr, il is uc« cssary In read trvrlkrwt. 

* instead of to wrVtTvr avrvr trj\er 10 tbo place, it o requisite to read to «r(kr«r «u tw tf 


30 


PROCLUS ON THIS 


[book III. 


cipates of then! to be a tiling of this kind. Plato, therefore, from these genera con¬ 
stitutes the psychical essence, producing in the first place the subject 1 of this 
essence from the ini<h!le genera. l'or as we have said of the elements, that all of 
them are in the heavens, in the sulilunary region, anil under the earth, and that all 
things consist indeed of the four, yet not of the same elements, but hea\en of the 
summits of them, generation ot the second, and the subterranean regions of the 
last procession of the elements; thus all things consist indeed of these genera ; 
but intelligible* of such of them as are first, impartible, immmcahle anil entire ; 
self-inutile natures, of such as are’ both impartible and partible; and eorporeal- 
formcd natures, of such as are partible. l'or such as are the genera, such also are 
the essences, Impartihh natures, hmicicr, precede those that are impartible, and 
at the same time partible ; and the lath r precedi partible natures, l or the im¬ 
partible is nearer to tlu mu ; since it is impartible on account of union. Since 
therefore the p»\ i local issi nee has been shown to be the inedmm of beings, it ierv 
propel I v consists ol the nmldli* genera of being, \ i/. ot essence, same, and ditlerent 
[of a middle charai teristic 1 . l'or I’l ito in the Pha*drus complicating: the powers 
denied from these, denominates them a charioteer and horses; because the 
existence of the soul is defined bv these. lint we may survey permanency and 
motion m the energies of the soul. l'or permanency and motion are in tlx* 
essence of it. l’or it constitutes itself, abides ami proceeds, and is eternal ; 
motion and |h*rmanericv being superior to sameness and difference. For it 
abides m eternal natures according to permanency, and proceeds, In ing inured. 
Hut through progression it is separated into united multitude. The genera of 
being however, are more c learly seen m tin energies of tin* soul. 

You may also say that Tima us ill constituting the essence of the soul, after ano¬ 
ther manner assumes motion and permanency prior to sameness anil difference. 
For the soul is not only the medium between the impartible and the partible 
essence, but also between the essence which always subsists with invariable 
sameness, and that which is in generation, or becoming to In*. Hence, through 
subsisting with invariable sameness, if participates of permanency according to 
its essentiality, but through lieing generated, of motion. Unless it should In- 
said, that because same and different appropriately belong to the Demiurgus, 
Tiina-u* delivers a precedaneous generation of these. \\ hat then is the charac¬ 
teristic of each of the middle genera 1 .May w< not say, that since essence con¬ 
sists of hound and infinity, when the former vanquishes the lath r, it produces the 

* l'or virtp** mu' lirrr, riMil vroktiji* toy. 

1 lor ru avTvkinim, uvTutv ufufnrrw vat furptGr** here, it is ilfCCSMiry to read ra it avTGkirrjru 

c k rwr ufitpiOTW tui fupiOTwr • 





LOOK 111.] 


TIM l'US OF PLATO. 


31 


impartible essence; but that when infinity vanquishes bound, it produces the 
partible essence ; and that when the power of these two is equal, they produce 
the middle essence? And a^ain, wlo-n sameness vanquishes dill* fence, it makes 
an impartible; but when dillerence vanquishes sameness, a partible saim ness and 
dillerence: and win u the power of each is equal, they produce a sameness and 
dillerence of a middle nature. When likewise permancuev vanquishes motion, 
an impartible, but when motion subdues permanency, a partible; and when the 
power of each is equal, a middle motion and permanency is produced. Since 
however, sameness and dillerence eousis) o| both these [i. e. oi hound and 
infinity] it is necessary that m these also, either bound should have dominion or 
infinity, or that tin power ol’earh should Is* equal ; ami thus that eithei an imparti¬ 
ble, or a partible, or a middle sameness and dillereuee should 1 m* elli •< t< d And 
the like must also necessarily taki place m motion and permanency. For every 
hyparxis, power, and energy, are from both these; ami are either characterized 
by bound, or by infinity, or not by one of these more than the other. Hence 
the whole of the intelligible and intellectual breadth, 1 is said to be hound, and to 
be in siieb a manner the Mime, as to render it necessarv to inquire whether there 
is dif/i rent e in it; and also to be in siieb a wav permanent, as to render it dubious 
whether it lias any iutelleetual motion, lint every coiporeal-lbrmed nature is 
allied to infinity, to dilierenee, and to motion. And souls exhibit alone and the 
same tilin', multitude and union, that wbieli is stable, and that which is moved* 
For there i i. e. m intelligible and iutelleetual natures] the essence is one in each 
intellect; but in soul, then* i> one and not one essence in each. For tin re are 
many cs.u nets in tier// soul, and ns mum/ us the parts into uhie/i etich may In divided. 
And as body bane; partible may In divided into infinites, souls [on the contrary] are 
divisible into jinit < v, m the same manner as number is divisible into monads, /fan e 
also, soim have thought propel to rail tin soul numbt r, as divisible indeed, bat into im¬ 
partible*, and not into things ninth may always In lUriduf. Hence too, the impar¬ 
tible oi the soul is twofold, vi/. according to that which is as it were a whole, 
and according to the last oi tin 1 parts. ]*or every number likewise, according 
to its proper form, is one and impartible, but according to that w hich is as it were 
the matter o| it, it is partible ;‘ yet not the whole of this, hut in this also the 
last in which the division t< miniates, is impartible. 

1 I^unit'll* I hniiia'iiv appear* from ho version to have read in his manuscript r.njrot* rnr in 
lliis placr, iii'U ,i»l of iMpm mi ; Iml it ii[i|if ao Iona* tlmt we should read ioqrcr on torpor xui irXfiroi. 
tor what I’rorluv here says, applied to every intelli^iliii* ami intelleetnal essence, hut in a tian*rcndcnt 
decree lo the loriner. 

1 Tim* tor instance, seven monads or unit*, are as it were the matter of the number seveu, but the 
heptadic form proceeding from the licptad itself which siijiervciics and invests these monads, is one 
and impart i bie. 



#* 


32 PItOCLUS ON 1'IIL [book hi. 

If you are willing likewise, this may he surveyed after another manner. Since 
these middle genera are three, when essence vamiuishes same and different, then 
according to the mixture of the media, a divine soul is generated, and the more 
and the less in the domination, produce the extent according to breadth ofdivine 
souls. Hut whell sameness and at the same tune essence, vanquish difference, 
then an angelic soul is generated. \\ hen sain* in >s alone predominates, a da iuonia- 
cal soul is produced; hut when sameness toget her w ith ditfereiice, have dominion 
over essence, then an heroic soul is generated; and when difference alone pre¬ 
vails, a human soul is produced. I'or it is impossihle that the (extremes should 
vampiish the medium, hei use lliev cannot without it he conjoined with each 
other, lint according to eat h of the mixtures, the more and the h ss of the pre¬ 
dominating natures produce thehn adtli ol souls. 1 liese things, linvvrv* r, xxill In* 
mole till lx discussed elsewln re. 

It ieiuaills tin r< line, ill the next place, to consider what the impartible, and 
also w hat the partible form of « >s* lice is. For among the more am u nt interpre¬ 
ters, there w as a di/lereiiee of opinion on tins subject. I h nee concerning these 
things, let Us fust speak more generally, hut alt* rwards, in a iiiaiim r more proxi¬ 
mal* to the proposed subjects ol inquiry. i or it is possible to .speak in both 
these ways. \\ e say, tliei <-lore, that ex cry Hit*lligilile and intellectual essence 
both total and partial, and which is imiuaterial and separate and prior to the 
eternal, or wInch is eternal, is impartible; but that all essences which proceed 
about bodies whethcr they are mundane 1 i\is, or natures which verge to corporeal 
masses, or physical reasons which are divided about the body that is void Of 
(piahty, ar< partible. 1 or all th* se are div isible about bodies. And some of them 
indeed subsist in these visible bodies and are in them as in a subje* t. Hut others 
have an ess* nlial subsistence, and are the forms of life, but are inseparable from 
bodies, as nature. And others are distributed into parts imbed, but collect 
themselves into tin* impartible, as sense. And if you are willing, you may say 
that the impartible essence is triple, subsisting according to being, according 
to life, and according to intellection. And the essence which subsists according 
sensible perception, is instead of intellection ; that which subsists according to 
nature, is instead o! lif* ; and that which subsists according to the forms that are 
div id« d about the bulks of bodies, is instead of 1 m ing. Fur the three latter being 
images of the three former have a subsistence contrary to them with respect to 
their order to each other. Hut the media between these are the being, life, and 
intellei ti*ui in souls, w Inch preserve the order of the natur* s prior to tin m, through 
a .similitude to them, but have a distribution into parts equal 1 to the natures that 

* I r«jm ill*' version ill 1 .1-011 it US Tiioma lit, lllstrllil of roe £t fitfuouvv yen;, roil fitru ruvra in 

this place, it appears vo sliouM re.nl ^tlie seieo also requiring lllis tinemlalion) roe £e fir^te/wv 
ru ifu>v r C/i* prart vru. 








BOOK III.] 


IIM/UJS <>i PLATO 


.Tl 


are posterior to them. Wn must therefore give a triple division to all things, 
ami thus dividing, we must arrange the psychical essence Ix-twecn the impartible 
and the partible nature, as being the imago of the former, but the paradigm of the 
latter; and as abiding and at the same time proceeding ; as simple and compo¬ 
site ; and as exempt from, and co-arranged with the corporeal essence. I’or the 
appropriate middle nature of it, presents itself to the view according to all these. 
And thus in a general way we may admit every essence lietwoen the one and the 
soul to be impartible, and every essence between the soul and bodies to be 
partible. 

If, however, it lx* requisite to define the partible and the impartible in a more 
proximate manner, we must speak as follows: The Demiurgus constituted the 
universe an animal, animated and endued with intellect, conceiving that the 
animated is better than the inanimate, and tin: intellectual than that which is 
deprived of intellect. Hence there is in it a corporcal-forined life, according to 
which it is an animal: for being bound with animated bonds, it became an 
animal. The soul itself however, is not mingled with body. For the opinion 
that it is, Socrates also reprobates in the Pir.edrus. Hut the soul is divine, ac¬ 
cording to which the universe is animated, having indeed a connascent life, and 
having likewise a separate life. Then: is also in it, an immaterial 1 and divine 
intellect. For it is necessary to call this an essential intellect, hut not 1 an 
intellect which subsists as a habit of the soul. For the Demiurgus did not con¬ 
stitute the latter, hut the soul, according to the motion of itself about the intelli¬ 
gible, as Tinueiis afterwards says. So that the universe has a triple life, viz. 
cnrporeal-formed, psychical, and intellectual. And the intellectual life of it, 
indeed, is impai tihle, as lx*ing eternal, as at once comprehending rverv intelligible, 
as immoveable, and as united, according to a supreme transcendency of secondary 
natures. Hut the cnrporenl-formed life is partible, as proceeding about corporeal 
masses, being mingled with body, and verging to subjects. And the psychical life 
is tliig middle lietvveen both, transcending the latter through a separate subsistence ; 
through circularly covering externally as with a veil the hulk of the universe, as has 
been saitl, and will he again asserted in what follows; through being extended to 
intellect, and yet again being inferior to it; through jierceiv ing intellectually in time; 
through evolving the impartiality of the intellectual life; and through in a certain 
respect coining into contact with body. Plato, however, by constituting the mundane 
eoul from these media, manifests that it is a medium lietwecu the natures that are si- 

1 For nvrot here, it is necessary to read «vXm. 

* For aAXo ^njr here, it u necessary to read aXX’ cv. 

VOL. II. 


Tun. Plat. 


E 


34 


PKOCLUS ON Till: 


[BOOK 111. 


tuated on each side of it, lint that it is not the medium lietween every intellectual and 
corporeal essence. For it is not the medium of partial intellects, and the forms which 
are distributed in the parts of the universe. It is likewise the peculiarity of the soul 
of the universe, neither to consist of numbers, nor ot these or those reasons, nor 
of so many circles. For all these ami other things, are common to every div ine, 
du-moniaral, and human soul. llut the Juculiuritji of it is, fur the essence of it, to he 
the medium between the following i rtrentes, xiz.thc out mundane mUlUet , and the whole 
cf the partible essence which is distributed about bodies. \nd it is the medium ot 
these, not so far as mt« Meet is gnostic, or vital, nor so tar as nature is the hto ot 
bodies; for the discourse is not about knowledge, nor about lives ; but so far as 
these are certain essences, the forim i beiii” an impartible essence, but the latter 
an essence divisible about bodies. For on this account we also endeavour to 
assume both bnii^ and generation, the impartible and the partible, according to 
the hvparxis of the soul, disinissiii" mutations and energies, not seeking to per¬ 
ceive tin 1 energies of the soul, but the essence of it, which is uuh« gotten and at the 
same timt generated. 1 

It is likewise evident, that the essential bound of it, is more unical than all the 
bounds that are m all other souls, and that the infinite of it is more comprehensive 
than all the infinites in other souls. I'or neither is every bound equal to every 
bound; some bounds beinjj more total, but others more partial; nor is every 
infinity equal to every power. So that neither is every essence equal to every 
essence, bill one is total, and another partial. I he essential tin relore, of the soul 
of the universe, is more total than iwiv psychical essence, the hound in it is the 
most total of all psychical hounds, and its infinity is the most total of all the 
infinites in souls. For the extremes of these are, the simply impartible essence, 
and the simply partible about bodies, not about some, but about all bodies. For 
the soul of tin- sun, is the mi diuiii belvvi-eii a certain impartible esscm e, (and not 
of the impartible iudcfuiiti ly,) and a certain partible essence, and not every essence 
which is divisible alumt bodies. 1‘lato, likewise, assuming this in the first place, 
as the peculiarity of the mundane soul, connects the remaining particulars, as be- 
loniiinjr to tin" discussion of a soul ot this kind, viz. number, harmony, and form. 
Hence the impartible must not now be said to be every intellectual essence, but 
only the essence of tin* mundane intellect. And in the soul of the.situ, it must he 
said to be the essence of the solar intellcc'., and m a similar manner in the soul of 
tin moon, and in all other souls. For every medium lias peculiar proximate 
extremes, and will be the medium of these, and not of all extremes every where. 

1 Then- is nulliiii" mure in I lie iiii^in.il in tlin place tliaii, «X\« ci^inc iui 7<yl<-y<o'|J , . but it is 
obviously Itijuisite to oad u X \u uvim* uurr/t uyt i t i/ror >ui VV "f ll> '!*'• 







noon Hi.] 


TIM.EL'S OF PLATO. 


.15 

Tims too, darinons who are more exalted than partial souls, subsist as media 
between their proper intellects, and the bodies that are eonnaseeiit with them. 
So that Plato, if he had discussed some one ut other souls, would not have said 
that tin* essence of it is a medium between the impartible essence, and the essence 
which ;s divisible about bodies, but between this or that impartible and partible 
essence belonging to partial natures. Pot articles manifest the transcendent and 
the total, as Plato elsewhere determines, asserting that when we say the b« autiful, 
we manifest one thing, but another when we say lieautiful. And the former 
manifests the exempt, but the latter, some one of the things co-ordinate with 
others. \nd if you are willing to adopt here what is said by the illustrious 
Theodoras, intillert e without habitude, the life about bod) subsists in habitude, 
but the soul is the medium between the two, lieing a certain half-habitude. And 
according to the groat Iainbliclms, intellect indeed is exempt; the life about 
body, is co-arran^ed with corporeal masses; and the soul is exempt from, and at 
the same time co-arranged w ith the corporeal life. livery intellect, therefore, is 
impartil>le, as having cne essence, one sameness, and one ililfen nee, of which it 
wholly consi-ts. Put every soul is partible, because earh mixture of the elements 
in it of which it consists, is divided into many parts, each of which is compounded 
of all the ni'in rn ; so that there are many essences in each mixture, many same¬ 
nesses, and many differences, which arc co-divided together with the parts that 
are in it. What the parts are however, and bow many, he demonstrates to us, 
bv using media, and sections through sesrpiioctavcs, and leimmas, as will 1 m* 
manifest as we proceed. 

Moreover, this is evident, that, we say that intellect so Jar as it is intillict, is im¬ 
partible, conceiving that the multitude rj'forms though tin 1 / arc in it, arc (liferent 
from it; and that the soul, so far as it is soul, is partible, not surveying at the 
same time the forms that are in if, but solely looking to the psychical essence, 
and abo to the intellectual essence, and to ca< h separate fiom the other. Hence 
the intellect which is participated by the soul, is call* d by Plato an impartible 
essence ; but the corporeal j armed life which proceeds from the soul, and has the rela¬ 
tion of splendour to it, is said by him to be divisible about bodies. For intellect, indeed, 
is analogous to the sun, soul to the light proceeding from the sun, and the partible life 
to the splendour from the light. Very properly, therefore, do we conceive these 
assertions to be more accurate than the former; because it is necessary that the 
Demiurgus should be the lord of every impartible, ami of every partible essence,' 
in order that the recipient may have a place, that the nature w hich consists of 


1 Oveiat it onultcd 10 tbc original. 


PHOCLUS ON THE 


f DO OK 111. 


SO 

both may lx' mingled, and all such other particulars may be effected, as Plato 
adduces in what follows. Iamhlirlms, therefore, and together with him Theodo- 
doms, refer what is here said to the supermundane soul; but we are of opinion, 
that Tinnius generates through these things the soul of the universe, as the words 
also manifest. 

We think it requisite however, that the lovers of contemplation, should inves¬ 
tigate what the partible and tin impartible are 1 in the supermundane soul For 
a supermundane intellect is seated above everv soul, lhit what is the partible in 
the supermundane soul * For c< rlain sensible bodies are not suspended from such 
soul-,. For as the\ are siip» riiiimdaiie, the re\er>e of what takes place in human 
souls is true* of them ; sinc e bodies are suspended from t n< h of the latter, through 
whic h also they are mundane. Hut a pe c uliar intellee i is nut established above 
them, on winch account they do not alw ays perceive intellectually, llodies, how¬ 
ever, are suspend* d from all the souls that arc between human !l, »d supermundane 
souls. Hence also they are mundane, !»eing more redundant than supermundane 
souls hv the* connexion of body. And there is a peculiar intellect from w liieh they 
arc* suspended, on whic h ac count likewise* they an* not always in the* intelligible. 
For the immoveable* is effecti\e of eternal e nergy. Hence since the extremes, viz. 
supermundane and mundane souls, bare a contrary mode* of subsistence*, and as 
it would -c*c in, flu* lath r be mg deficient according to the- partible*, but the former 
exceeding according to the impartible ;—this be ing the case, we say that the* part¬ 
ible of supermundane souls, is not that wbic li is di\idl'd about bodies, but about 
the mundane sends 1 themselves. For they proximate ly transcend these, just as 
mundane souls transcend the partible essence which subsists about bodies. Hence* 
the supermundane* souls aie* media hetvvee n intelh e'ts and mundane souls ; intel¬ 
lects baring a subsistenc e* unmingled w ith body, but mundane souls, transition in 
intelle-etions. But the impart Hit t*f hut/ian souls, so Jar as there is a thing of this 
haul in them, is ui tin souls that are above them, which are a heaps intellective, from 
v hieh human souls are suspcndi it, anil oj which they at a certain time participate, as 
fur as thei / are able. Fur through these, as media, thep arc lihtuise conjoined with the 
intellects that an above souls, and become intelh tual. 

These, howe\e*r,’as we* have saiel, be mg th* e xtremes, all the intermediate souls 
have a jx*ciiliar impartibilitv and partibility, w hether the-y have* a divine or elie mo- 
niacnl allotment ; rational ehemnus, and prior to these the soul of the unive rse*, 
be mg me din be*tween the w hole* mundane* intellect which has an impartible essence, 

1 Tin tennis n ro «ui arc omitted in the original, 

i'l yiui it omitted in the original. 





BOOK 111.] 


TIM XUS OF PLATO. 


07 


ami the partible essence which sulisists aliout bodies. And we assert these things 
looking to all that has been Indore said, through which we have manifested the 
trutii of them, from the words themselves ol Plato and not from our own concep¬ 
tions. Fur by those :■ ho raison from the [Chaldean] Oracles, it must be said that 
supermundane souls ride in certain supermundane ethereal and empyrean bodies. Or 
how could those bodies lie moved unless souls moved them in a manner more 
divine than that of mundane souls ? But if this l»e "ranted, it may also be admitted 
that partial souls have an impartible intellectual essence above them, and one certain 
power nf intellect, which illuminates similar souls ; and that on this account they are 
partial, and intellective at a certain time, the souls which are suspended from each 
total intellect being alone a In ays intellective. 

Farther still, in order that these things may accord with the Orphic doctrines, 
we must say, that Orpheus does not predicate the impartible of every intelligible, 
or intellectual order, but that according to him there is something sujierior to this 
appellation, just as other natures are more excellent than other names. For he 
does not adapt the appellations of king and father to all the [divine] orders. 
Where then shall we first see the impartible according to him, in order that we 
may apprehend the divinely inspired ' conception of l*lato? Orpheus, therefore, 
establishing a Demiiirgus * of all-divided fabrication, analogous to the one father 
who unfolds into light the total fabrication, produces from him the whole mun¬ 
dane intellectual multitude, tin* numlwr of souls. and corporeal natures; this 
JD< miurgus generating all these unitedly, hut the Gods that surround him, dividing 
and separating his fabrications. He says, however, that all the other fabrications 
of the God, were distributed into parts by the deities who are of a dividing cha¬ 
racteristic ; but that the heart alone was undivided through the providence of 
Minerva. For since he constituted intellects, souls, and bodies, but souls and 
bodies receive much division and s« paration into parts in themselves, and intellect 
remains united and indivisible, Iiemg all things m one, and comprehending intel¬ 
ligible wholes in one intellection;—hence he says, that the intellectual essence 
alone, and the intellectual numlier, were left preserved by Minerva. For he 
savs, 

l lie ini* Ilecttial licart alone remain'd. 

Clearly calling it intellectual. If therefore the imdividl’d heart is intellectual, it 
will evidently he intellect and an intellectual iiiiidIht, yet not every intellect, but 
that which is mundane, l or this is the undivided heart; since of this also the 

1 For rtflr> brre, rtad trOtor. 

* i. r. IWchut. 


38 


PKOCLUS ON Tin: 


[rook mi. 


divided God was the Demiurgus. Orpheus, therefore, calls the intellect of Bac¬ 
chus, the impartible essence of the God. But he denominates his genitals, the 
life which is divisible about body ; this lieing physical and productive of seeds. 
This also he says Diana, who presides over all tin* generation in nature, and ob- 
stetrieatrs physical reasons, extends as far as to the subterranean realms, distribu¬ 
tin'.,' the prolific power of Baet Inis. But all the remaining body of the God, forms 
the psychical composition, this likewise being divided into seven parts. 

All ibe scuii |i irti tlii\ scat lei <1 ol itic bo\ , 

says the theulogist concerning the Titans; just as Timms also divides the soul 
into seven parts. Perhaps too lie reminds us of the Orphic' 'V itamc distribu¬ 
tion into parts, when he says that the soul is extend, d* through the whole world ; 
through which the soul not only circularly covers the universe as with a veil, but 
likewise is extended through the whole ot it. Hence, Plato very properly calls 
the essence which is proximat. lv above soul, impartible. Anil, in short, he thus 
denominates the intellect which is participated by the soul, tallow ing the Orphic 
fables, and wishing to he as it were, the interpreter of arcane and mystical 
assertions. Returning, therefore, to the words ol Plato, it is necessary to show 
that what has been before said a< cords with his conceptions. 

These things, however, being discussed by us, it is wonderful, since intellect is 
an impartible cs-ence, how Parmenides in the second' hypothesis, distributes 
leina into infinite parts, ami together with bang, (be cue ; as it is acknowledged by 
nearly all the interpreters that the subject of that hypothesis, is the nature that is 
lieyond souls. Or may it not lie said, that the distribution into parts which is 
there spoken of, signifies the progression of the many unities 4 from the one bi ing 
[or being characterized by the one), these unities proceeding in a well-ordered 
manner from their proper principles, into an appropriate multitude ? Plato, how¬ 
ever, does not intend to signify that the one being derives its completion Irom 
these many unities, in the same manner as he say s, that soul being one, has a 
multitude which terminates in it. But his meaning is that the one bang precedes 
the many unities and at the same time beings, and that the multitude ol these is 
subordinate to it; and also that both utiical and all i“>v ntial number, are causally 
comprehended in it; just as in this dialogue he calls animal itself one whole, hut 

' t or re nratitr<u p^apuv, re. O^uou a.o/n^M., in lh«S » “<* d h 'p" h a U 

ftlV 1 . X« 

1 til Wad of rtraypti rjr here, U is neiesjary lo read Ttraptvnv. 

‘ For r,„ ...nrvhm, .1 in ueces>arv to riad r.,e tevr.pa,. For the whole progression of true Wing 
„ diNcuNM'.i in the second hypolhesis of ihe Parmenides. See ruy translation of .1, and ihe Holes on it. 

4 Instead of ruWwr oi oiyruy in this plaee, it is requisite to rt^if ou^wi. 





BOOK III ] 


tim t;us or plato. 


3 » 

the four ideas the parts of it; animal itself not deriving its completion from them, 
hut they being comprehended in it, as distributing by the multitude of themselves 
the monad of that one bring, each of them having the power of a part of it, hut 
all of them not being equivalent to the whole monad of it. For thus also both 
numbers, the unical and the essential, are parts of that one l>eiiig [discussed m 
the Parmenides] not being completive of i*, so as that it consists of each of these. 
And thus much in answer to this doubt; hut let us proceed to the words betore 
us.' 

“ From an essence always impartible and subsisting with invariable 
sameness, and again, from an essence which is becoming to be partible 
about bodies, he mingled from both a middle form of essence.” 

That by the one impartible essence, Plato means the intellectual essence, which 
in the whole of itself participates of eternity, and by the essence which is partible 
about bodies, that wbieli is ms, parable from corporeal masses, and is allotted its hy- 
parxis in the whole of time, he manifests by saying that the former of these “ subsists 
ith invariable sameness," and by denominating the latter “ that which is becoming to 
he in order that lie may not only call the soul impartible and at the same time 
partible, hut abo inti Uigible, and the first of gem rated natures. For an eternal 
perpetuity is one thing ; but that whir li subsists according to temporal infinity is 
another,having its hypustasis in extension; and that is another which is mixed from 
both, such as is the perpetuity of the sou). For the soul is immoveable indeed ac¬ 
cording to essence, but is moved according to intellections, and is i ternal according 
to the former, but temporal according to the latter. It is likewise evident, that the 
.soul necessarily has something of this kind according to liyparxis, or she would 
not exhibit in her natural energies, the peculiarity of genera*',,n, and temporal 
extension. And it appears to me that Plato in an ndmirahli manner perceiving 
this says, that the Pemiurgus not only made the soul a medium between the 
impartible essence, and the essence which is partible about bodies, hut abo that \ ^ 
he made it a medium between the essence which subsists with invariable same- / 
ness, and that which is generated, or becoming to l»e. For how could lie appro¬ 
priately w rite the Psyrhogony,’ if there was neither generation, nor composition 
in the soul? How also would it be possible to take away parts from that which 

1 Leonii u* Tliomxus lias omitleii to traii'lafe the whole of what 11 here said about the supermundane 
»oul, bcpiiiiimg (Yon, the wool', *' IIV think it it rrquiutt,’' ami ending with the ,above paragraph. 

* ». c. (Jonitrmug the generation of the *oi»I. 


44 


PKOCLUS ON THE 


[book 111. 


w essentially impartible ( For of simple natures there is not any generation what¬ 
ever. And even such forms as are material, are without generation and corrup¬ 
tion, as Aristotle says. For through their simplicity, they preserve in the last of 
things, the peculiarity of the first forms. It i> possible, however, to deliver in 
words the generation of things which receive any hind of composition. In order 
therefore, that lie might demonstrate these things which are very properly circu¬ 
lated about the soul, he calls it the medium between the eternal and the generated 
li \ postasis. 

Prior to this, however, we should ratlu r make tin* following division ; that it is 
necessary with rcspectto the impartible and partible.cither that hotli should he prior 
to the soul, or both posterior to the soul, or hoth in the soul; or that the one should 
Ik* prior, hut the other posterior to the soul. Hoth, therefore, will not lie prior to the 
soul since the soul is hi tter than the partible life ' w liieh is rising into existence; [for 
she has a nature separate from bodies, but the partible life is merged in bodies. 
IS or is it fit to say that hoth are posterior to the soul:] * for the impartible essence 
is eternal, and subsists with invariable sameness. Hut the soul is not entirely 
eternal, since, as he s,i\s in the I,aw s, .she pai ticipates of generation. IN or are 
both in tin* soul; because it is impossible for all tlie.se which difler from ca< h 
other, to give completion to one thing; viz. for the inseparable and the separate 
from bodies, the unbegntten and the generated. Hence it remains, that the one 
which is more excellent should he prior, lint that the other which is less excellent 
should he posterior to it Sinee, however, these subsist about it, it is necessary 
as it does not consist of these, that it should consist of tilings analogous to 
them, which either have a subsistence separate from each other, or mingled 
together. But it is impossible that it should consist of them s» parale from each 
other: fur Plato elf-arly says, that these are mingled logellu r. Hence it is neces¬ 
sary that the essential part of the soul should consist from the mixture of these. 
And since in the soul one thing is better, hut another worse, that which is impar¬ 
tible m it [is h*ss excellent than the impartible prior to it, and that which is 
partible in it] * is better Ilian the partible nature which is posterior to it. For 
Wing a medium, it has that w hich is more excellent, in an inferior manner, hut 
that which is less excellent, in a superior manner. And this indeed is evident 

1 &wi)i is omitted in the original. 

* The words wiihiu the brackets are added from the version of Thomrus, being omitted in the 
onglbdl. 

J Here likewise, the words within the brackets, are wanting in the original, and are supplied from 
the .ersion of Thomaus. So that in the original after ro puy aptp.orty, it is necessary to add, yripny 
t[ft row *po avnji nptpiorov, to It pitpiaroy. 





hook ill ] 


TIM/T.rs Ol PLATO 


41 


snce it iloos not consist of these very tilings themselves, Imt' of others that are 
analogous to them. 

But that the essence of the soul lines not consist of those, as giving completion 
to it, is evident. For again let us make this ury tiling the subject of considera¬ 
tion. In the first place, tin refort t how is it possible for the impartible to Ik* 
mingled vv ith the partible, and the eternal w itli the generated ; for these are in a cer¬ 
tain respect contrary to, and most remote Irom each other, so that as we hare In-fore 
said, the\ can by no means be conjoined vv itli each other. In the second place, shall 
we not make the soul posterior and secondary to the things that are in it, * and the 
essence inseparable from body more ancient than that which ^separate, if it consists 
of an essence which is divided about bodies? Farther still^iow can the soul lie 
justly said to be a third thing ; for that which is a third tiling is e\ idently so in 
conjunction with the other two, which are preserved and not corrupted, lhit 
things that are mingled together, are no longer themselves, but a certain other 
tiling, and not a third tiling is produced from them. For they themselves have 
no i \istenee, but are corrupted through the mixture. 'Again, if the Demiurgus 
taking a portion of the impartible constituted the soul, that which is said to lie an 
impartible essence will no longer he so. l'nr how can any one take away a part 
of it, if it is impartible ? But if he consumed the whole of the impartible in the 
essence of the soul, he will no longer he beneficent, in eonseipieuee of consuming' 
more divine natures, which are nearer to himself and are more causal, into the 
hypostasis of less excellent natures. In addition to these things alsoj if the soul 
derives its romplelion from a generated partible nature, that partible nature will 
not only be divisible about bodies, but likewise about the soul. Hence the impar¬ 
tible itself, and the partible itself do not, as some fancy, give completion to the 
soul; hut that winch is asserted by Plato is true, that the Demiurgus from the 
impartible essence, and from that which is partible about bodies, mingled a 
middle form of essence. So that the same thing is partible indeed, as with 
reference to that which is impartible, hut impartible with reference to that which 
is partible, and truly affords us the middle nature of the soul. 

Moreover, this third thing itself, exhibits to us the nature of analogy iiiexistent 
in tbe soul. For if the same thing is both the middle and the third, but ibis is as the 
first,and is also as the last, the soul is at one and the same time, tin* iirst and the last; 
which analogy is naturally adapted to effect in the most beautiful manner. And if 
this third tiling is also the middle, it w ill evidently, since it is one thing, be the mid¬ 
dle of two certain extremes, and not a middle together with another thing. For it 


Tim. Plat . 


1 V\A’ it it.uiling lure m liie original. 

* I "»r fierur III lliis Jil.it c, rrltd rir’ uvry, 

VOL. II. 





42 


PROCLUS OS THE 


Fbook hi. 


would be the fourth, four things being analogous. But if three tilings are analo¬ 
gous of which the soul is the middle, it is not simply the middle of essence and 
generation, but of an essence which is entirely unbegotten, and of an essence 
Incoming to be partible about bodies, being itself an essence w hich is both im¬ 
partible, and becomng to he partible, yet not about bodies, but liecoining to 1m* 
partible by itself, and being not at all in want of bodies, in order to be that which 
it is. To consist also of both these is adapted to the soul, not only, as some sav, 
liecausc it subsists at» a medium W tween both, but because it is both, being impart- 
ibles ironically, but partible* |uiradigmutirully. For it possesses the reasons of 
both. All things, then fore, subsist in it co-ordiliati ly. Since, however, intellect 
is all things, and the sensible nature is all things, Plato adds, “ in the middle” 
showing by this how all things are to he assumed m the soul, vi/. in a middle 
way, and neillu r primarily, nor according to the I ist mode of .subsistence. 

Again, after another iiiuuiut also, the essence of (he soul consists of both, as 
Wing produced by the whole demiurgic intellect, in which impartible* and parti¬ 
ble* subsist paradigmatic.illy and according to cause. Since, however, [the 
inundauej intellect also proceeds according to the whole of this intellect, the 
words “ in the middle" manifest the peculiarity of the psychical hypostasis. And 
how is it possible that the words “he vun^lcd, should not W* adapted to the essence 
of the soul, not only bei ause the impartible and partible of it subsist according to 
union, similar to the mode m which the things that are mingled proceed through 
each other, but also W-cause the peculiarity of life accords w ith the soul, and the 
IVmiiirgus* constitute* the soul m conjunction with the vivilie (bidders, and 
mingles the genera of it ill the ( 'rater. Further still, the wold middle shows “that 
the soul constitutes its* If, and doe* not alone sustain from the dc miurgU energy, 
the mixture of the genera ill each other, a* if it were a certain passion.' The 
words likewise " aJ'urm uf ijocmcy,” sullii a nl 1 y indii ate to u* the comprehension 
of cllecls 111 t li< IT causes. I'or if essence in the I >i mini gus I* a genus, hut III the 
soul a form or species, the former is comprehensive of the latter. But it may be 
called a genu* as W ing exempt from the form of the soul, and generating it. 
And by W ing exempt, indeed, it ditlers from the co-ordinated genera that are m 
species ; lint by generating this form, it transcend* tilings that are heterogeneous. 
For these are unprolilic of genera. After another manner, therefore, these genera 
and sjM-cies must Ik* assumed. For they are prolific, full of power, comprehensive 
of individual forms, and have an exempt nature. (>einis, therefore, is the essence 

* I he Mvnli, uti •> h.ftuivpy ■-» are Mauling in ibe original. 

1 t"riv here, irml 

* Ltomcui Tliumau* ba* omitted to tranuldtc tile whole of thil siiiUnir. 





non* hi.] 


TiM.iirs or im.ato. 


43 


in the Pemiurgus ; hut the form or species of this, is the impartible essence. The 
essence likewise, which is the medium between the impartible essence, and that 
whii h is divi'ihlo about bodies, is the second form. Hut the third is that which 
is partible about body. And the last is the corporeal-formed nature. For in 
these forms there an the prior and the posterior; liecau.sc the genera produce anti 
give subsistence to the first, middle and last forms. And the whole intellectual 
essence indeed is impartible as one; that which is partible about bodies, is mul¬ 
tiplied on account of its distribution about them; and the medium between these 
is one and not one. For intellect has one essence, one sameness ami one ditler- 
cure, so far as it is intellect. Hut the parts of the whole soul from which it is 
composed are many, and adapted to each other. In each of these parts, also, 
there are essence, same, ami different; and there arc as many essences, same- 
nrsM s, and difli retires as there are parts. Tin se parts, likewise, are inched num¬ 
bered, vet are at the same time many, and each of them is one and not' one, but 
intellect is one essence, one sameness, ami one ditlermce. And tbe nature which 
is partible about bodies, has one of these in tins place, but another in that, lx ing 
co-divided with its subjects, just as body itself is not merely divisible into many, 
but into infinite parts. Hut the soul being divided, into tbe essence of many 
things, possesses also union, having an hypostasis separate from bodies. .So that 
again, there are here two media, between truly existing essence, and that which 
is truly generation, and lietwern the iinpariibilitv of the former, and the infinite 
divisibility of the latter, viz the soul, and the essence which is partible about 
bodies, and which is not the same with this generation truly so called. And soul 
indeed, is in a greater degree impartible, in consequence of verging to itself; but 
the essence which is divisible about bodies, is,in a greater degree, partible, liecause 
it lielongs to another thing, and does not subsist iroin itself. Flato therefore says, 
that the soul consists of this, and the impartible essence, because it is a medium 
between tilings which are entirely exempt from bodies, and those w hich are merged 
m bodies, and between tilings which subsist from themselves*, and those which 
lxdong to others, so that it both subsists from itself and pertains toothers. 

By no means, therefore, must we say that it is a medium in such a way as to 
have something incorporeal, and something corporeal, as Eratosthenes appre¬ 
hended, or ascribe with Severus geometrical interval to the essence of it. For a 
mixture can never be effected of that which is without, and that which possesses 
interval, and of the impartible and body : for neither can there lie a mixture of \\ 
a point and a line. But if there ran lx- no mixture of the impartible and a line, 

' Ov i* omitted 10 the original. 


44 


PROCM'S ON THR 


[BOOK III. 


much less ran there l>c n mixture of it with n certain other dimension [viz. the 
dimension of depth]. For that which is triply partible, is more distant from the 
impartible, than that which is partible in one way only. We say, however, that 
th«* intellectual essence always remains one, that the partible consists of many 
essences, and that the psychical i-. one, and not one, so as to preserve the one 
in Iwing multiplied, and multitude in being united. For the Demiurgiis did not 
so divide it, a-> to consume the whole in the division, but preserved the one of it 
in t he multiplication, and the whole in the divisiun of it. Nor is this wonderful, 
since in bodies, likewise, all which are partible, there is, as the Flean "in-st or 
stranger *a\ ■*, a certain one wlm h is connective of the parts. And Aristotle also 
asserts that in partible n ilures there is something impartible; so that the soul will 
much more remain a whole and one, when multiplied and divided lienee, like¬ 
wise, it is impartible, as Tun eus says. lint it tin* one of it was not 1 preserved, 
it would lie alone partible: ju>t, for instance, as it y oil should say that the dianoe- 
tic and dove tic powers of tin: soul, are two essences, ami yet at the same time 
the whole soul is one tiling which energizes dianoetically and dov.istically, in 
consequence of converging to itself. \\ e tin refort In ing impi lied from w hat Plato 
liims ll'savs, thus interpret the impartible and the partible essence. 

Of those, however, prior to us, ami who make tin* essence of the soul to he 
inatheruntieul, as being a medium between natural and supernatural things, some 
asserting that it is number make it to consist of the monad as impartible, and the 
indefinite du.id as partible. Hut otln rs, considering it as a geometrical hypostasis, 
assert that it consists of a point and interval, the former being impartible, but the 
latter partible. Aristander, N'limenius, and their followers, and many other 
of the interpreters, arc of the former opinion, but Scv crus is of the second. Others, 
again, as Plutarch and \ttu us, survey ing the physieal esst nee, say, that the irra¬ 
tional part which precedes [in the ordi r of physical theory] the rational part, is 
tin- partible essence; but the divine part of the soul, the impartible. And they 
make the rational essence to consist of the two, of the latter, as that which adorns, 
and of the former as a subject. They likewise s.iv, that the soul is unhegotten 
according to its essence, but generated according to its form. Others, however, 
as Plotinus, who consider the words of Plato in a more philosophic manner, 
sav, that tin- soul is a medium between intellect and sense, the former being 
impartible, but the latter divisiblc about bodies. Hut others proceeding higher, 
and placing two intellects prior to the soul, one possessing the ideas of wholes, 
but the other of partial natures, >ay that the soul is the medium between these as 


* Mi? ii oniittid in tlic original 





noo* in.] 


TiM.Kl S OF PLATO. 


I r, 

«lrn\ ing it* subsistence Imm both. I'or thus Thi'minnis, the Ashm an, says, who 
f*>un<i llus opinion in Porphyry as «l<-ri\•■(! from tin' Persian*. These things* 
therefore, Antoninus ivluti-s who was i|ii* dis< iph* of Ainmuiiiiis. To the first of 
tlir-s-**, Imwcv. r. k must lx- said, that since Plato dors not make the soul to lie 
iiuiiiIht, it IS alisunl to investigate the principles of mimhi-r of which the soul 
consists. Hut to the second, that Plato says the soul is incorporeal when com¬ 
pared with every body, and that it has a self-motive essence; hut that nothing 
which possrsses interval is a tiling of this kind. To the third it must he said, 
that IMato is not of opinion that the irrational is more ancient than the rational 
part. Tor divinity, as he says, did not think lit that the more ancient should In* 
governed by the junior nature. To the fourth, tiiat the discussion is not concern- “ 
ing the psychical knowledge, hut the psychical essence. And hence it is not pro¬ 
per to say, that the soul is a medium between the two gnostic powers, the 
intellectual and the sensitive. And to the fifth, that every intellect is unbegotten, 
and separate from bodies. Hut IMato calls the soul a partible and generated 
essence, giving it a division opposite to the essence which subsists with invariable 
sameness, ami to that which is partible about bodies, and separating it from tho 
essence w hich is external to bodies, and always is. As these particulars, however, 
have lieen siilu iently discussed, let us consider w hat follows. 

“ And again alter the same manner, with respect to the nature of 
same and the nature of different, he constituted the soul in the middle of 
the impartibilitv of these, and of the nature which is divisible about 
bodies.” 

Essence, as we have said, lias the first oirhrin the genera, because it is as it 
were, the Vesta of being. Sameness, therefore, has the second ; and difference, 
the third ordi r. for some consider difference as having a dignity snjwrior to 
sanii ness. Hut IMato, in what he before said, has < learly evinced that the similar 
is better than the dissimilar; and now assuming sameness after essence, directly 
givt s it the preference to difference. And as we have said that the middle essence 
is inferior to the intellectual essence, lint transcends that which is divisible about 
body, thus also we say that the sameness of the soul is inferior to the impartible, 
but is more united than the partible sameness, and in a similar manner with 
resjK ct to diffen nee. Hence in the essence of intellect, the sameness, being one* 
collects itself, and also the essential difference, to the essence which is there, and 
is one; just as the difference lieing one, separates itself, nnd the essence and same¬ 
ness from each other. Hut m the soul sameness collects into one the differences 


PROCLUS ON THE 


[hook III. 


46 

which are many in the many parts, and dillerence separates the samenesses. 
I know, therefore, that some l'latonists, arrange sameness in impartible, hut 
dillerence in partible natures, ami thus make tlie soul to consist of both, as a 
medium between sameness ami dillerence. Those, however, do not* attend to 
what Plato here savs, that the soul is a medium between the impartibility of 
sameness and dillerence, and the partihility of the nature which is divisible about 
bodies. It is likewise requisite to know that these are the genera of being, and 
that it is necessary these should be every when* appropriately, in impartible, and 
partible natures, and m the media between these, and again in intellectual es¬ 
sences, in souls, in natures, and in corporeal masses. I'or I should be ashamed 
to divide the genera as thev do, placing one here, hut another there. For 
if thev had said, that sameness predominates in intelligible and impartible natures, 
but dillerence in sensible^, and partible natures, they would have spoken rightly. 
But if they assert that imparliblcs are separate from difference, neither will they 
be able to give to tin m sameness. For the one ditiers from the same.'' And if they 
say that partible natures are separate from sameness, they subvert the essence 
of them. 

Following therefore things themselves, we must admit that the genus of same¬ 
ness subsists with a demiurgic peculiarity, but that the species of it, is the imparti¬ 
ble and the partible, and the medium between both. And again that the genus ot 
difference is dcmiuigic, but the species of it, the impartible and the partible, and 
that which is intermediate. Admitting this likewise, we must assign media to tin: 
soul, and complicate them with the middle form of essence, mi order that we may 
constitute the existence of the soul. For thus I think we shall lie able to adapt 
the words of Plato to things. For he says, that as m essence, so likewise in the 
nature of same and tie nature of different, the Demmrgus mingled a third thing 
from both, and after the same maimer. And as there, that which was mingled 
from both was a species or form ot essence, so here, tin medium between same and 
diflcrciit, is a sjiecies or form. Foi it is possible to Ire a medium not as form, but 
as a whole composed of the extremes, as an animal which consists of soul ami 
body. In order, therefore, that you may not ignorantly conceive this to he the 
case, lie adds, “ and after the .same manner;" that here also, that which consists of 
both may be a form and not a whole. 

“ And taking them as three beings, he mingled all of them into 
one idea." 

* On i> tn*re omitted hi llie nrginal. 

1 lor if uuiiditiMei I no diAmno', they will be I lit same with rack oilier, and will l>e tht one. 
For iu the one there is no difference. So that the one will not differ from the tame. 





BOOK III.] 


TIM/F.US OF PLATO. 


47 


That the throe demiurgic genera, are the causes of hypostasis to second amt 
third forms, Plato I think sufficiently manifests in saying, “ and taking them as 
three things” For where do they subsist? Evidently in the Demiiirgus. For 
heeontuins that which he takes. Hut he receives them from superior causes. For 
since sameness having in a greater degree the form of bound, consists of bound 
and infinity, and also difference which has more the form of infinity consists of 
these just as essence similarly proceeds according to both, it is evident, that we 
must rather place in bound [than in infinity] the sameness and difference of the 
impartible, but those of the media similarly in both, and those of partible natures 
rather in the infinite than in bound ; just as the first difference has the infinite, in 
a small degree only declining from bound, and the fir^t sameness has bound in 
a small degree declining from the infinite.’ Hence Plato says that the Demiur- 
gus received them as three, Ireing separated from each other. And since the 
forms that art* in him,’ hasten to the generation of other things, on this account 
also, he constitutes other things from these. If therefore we understand by 
hangs things prior to the generation of the media, we must say that these subsist 
in him according to cause. For these were in him prior to the tilings generated 
by him. Hut if by beings we understand the media, v\e must understand them as 
things constituted. For they are now lieiiigs, because they were produced bv 
him prior to the mixture, each apart from the other; and essence, sameness, and 
difference were now generated each by itself. May not hnwevi r the words lie in¬ 
terpreted more simply, vi/. the Pemiurgus “ taking than being three” for so many 
things he i fleeted from the three, the extremes Is'iug now now constituted by him, 
according to the preexistent causes w hich he contains ? And these genera indeed 
lie produced according to demiurgic lrcing ; but he added idea to all the three ac¬ 
cording to the union in himself, and the deity in him, which is the cause of 
the union of multitude. And you see, that each of the three was a form, and that 
which was produced from the mixture of tiie three, was one idea. Hence it is— 
necessary to say, that the soul is a form of forms; and, in short, to concene 
nothing in it as a composite and corporeal. 

The triad, therefore, is adapted to the essence itself of the soul; since it was 
before shown that the soul is triadic. For we divided the whole of it into es¬ 
sence, power and energy ; essence, into hyparxis, harmony, and form; and liy- 
parxis, into what is properly called essence, same, and different. Nor is it proper 
to wonder, if we make a part of essence to Ik* essence. For the one genus of being 
is called essence, and that also which is generated, as it were, from all the ele- 

1 In the original there is an omission hero of rov axrtpov. 

* For tv rat>T|i m this place, it is necessary to read tv <wry. 



48 


PROCLUS ON Till- 


[book 111. 


merits of being, is denominated essence. If, however, we should again inquire, what 
it is that makes this one idea not to be any casual soul, but the mundane soul, but 
elsewhere a different soul; we reply, that it is the total nature of the genera that are 
assumed. For the mundane soul is a medium, not of casual extremes, hut of a total 
intellect, and total corporeal nature, according to which the world is an animal, 
tustas it is endued with intellect according to its impartible nature, and animated 
according to its middle nature. The predominance likewise of essence, cruses it 
to be the mundane soul; for this makes it to be divine ; just as t a* pievalence of 
sameness alone, produces a (heiuomacal soul, and ol diflerciice alone, a partial 
soul. A different habitude therefore to the extn mes, product s a diff. relic* in the 
media. Anti tin mixture of the media, defined according to the prevalence ol 
one thing, evidently « hanges the whole. 

“ Co-aclapting by force the nature ot ditlcient which it was difficult 
to mingle, to the nature ot same.” 

I It) w is the nature of dilft rent difficult to Ik* mingled * lueause it has a sepa¬ 
rating and dividing power, ami is the cause of progressions and multiplications. 
13 ut every divine heing begins his energy from himself. Hence also th«* nature 
of different separates itself from other things and from itself. For it generates 
multitude in itself. On this account, it is said in the Sophisla, that it makes Imth 
other tilings and itself to he non-heings, separating them from other beings, 
lienee’ll is ditheult to he mingled, possessing this dilheulty, not troin .u * ideiit 
or any deviation, hut having an essence which is the cause ot ot lit mess, oft u* 1111- 
confused hypostasis of forms, and of uniningled simplicity. Possessing likewise 
Midi a power as this, it is a certain contrary hotli to sameness and to essence . 1 
And it is contrary indeed to sameiu because sameness is the cause of union, 
communion and connexion ; hut dilleiviicc, of separation, of an inability to he 
mingled, and ofotherness, lint it is a certain contrary to essence because essence 
is being, but difference is non being, as is d< moiistraled in flic Sophisla. l'or the 
nature of different b< mg divided into minute parts, lwcomes the principal of non- 
lacing. That we may not, therefore, be involved in ambiguity by perceiving an 
at-once-cullected mixture of tin- genera, lie in the fu>t place mingles same with 
different* and sa\s that divinity <o-adapted the nature of difh-reiirr to that of 
sameness, as harmonically conjoining it with middle sameness. Afterwards, he 

1 l'or r r o> tiiv uirmi litre, it i» necessary lo reait *710, ri|e iraor. 

* Insle.nl of ro Mii’-( r ro Our<(ny ^171 uva 111 tins jilace, il b oliviomly reijimile to rcail ro ravToy ry 
Curifiy /o>* roiy. 











HOOK III ] 


TIM.EUS OF PLATO. 


4<> 


mingled both with essence. For Plato having said, that divinity co-adapted 

tin; natim* of dillerence to that of sameness adds, “ that he mingled them with 
f«( nee, and made nn thing from the three." For because osence is c« nnective of 
the two genera same and different, but thesi; an; co-ordinate to each other, it is 
necessary that tliese should m the first place be mingled with each other, and in 
the second place, that both should be mingled with essence. And thus much con¬ 
cerning the order in the mixture. The farce , however, employed in the mixture, 
i^ not adventitious, nor such as the force which is preternatural, but indicates a 
transcendency and abundance of power; for such is demiurgic power. .So that it 
is able to unite difference, to divide sameness, and to p oduce one harmony from 
both. 


“ But having mingled these two with essence, and made one thing 
from the three, he again divided this whole, into appropriate parts.” 

As the equal and the unequal are conjoined with quantity;' and as all quan¬ 
tity is either equal or unequal, or rather is equal ami at the same time unequal, for 
every quantity at once participates of both ; and as the .similar and the dissimilar 
are conjoined with quality, and every quality is both similar and dissimilar; thus, 
also, same and different are co-existent with essence ; and all essence participates 
of sameness and difference. For these are essentially, or according to existence 
itself, inherent in things, and not according to quantity or quality. Hence they 
are essential, being the media between the divine genera, and those things which 
are inherent in quantities and qualities. For sameness, indeed, is suspended from 
bound, but difference from infinity ; just as similitude and equality, are suspended 
from sameness, but dissimilitude and inequality from difference. Hence, also, 
Plato in the Philebus, produces bound and infinity from [the highest] Hod: for 
the) are divine genera. But in the Sophista, he denominates same and different 
the genera 1 of being. And the former subsist about the one, but the latter about 
essence. Again, also, you see how much more venerable Plato is than all other 
physiologists, and even than Aristotle himself. J’or they making their principles 
to be contraries, introduce organic, material, and partible contrarieties. And 
even the most venerable of them, refer contraries to excess and defect; badly 
assuming the privation of measure in the principles of things. For measure is 
more divine than the privation of measure. But Plato refers contraries to 


Tim. l*lnl. 


1 l or u/errp rornv try here, read utntp ry rnny. 
* For you roi> hitci lu re, read yo-i; tov orr-ji. 
VOL. II. 


G 


50 


PROCl-L’S ON THE 


[BOOK 111. 


sameness and difference, through which he comprehends all the contrarieties in 
soul, in nature, and in body ; and he places these in the Demiurgus, in order that 
he inav trite to them generative, cosmurgie,* immaterial, and exempt powers. 
Having likewise placed them there, lie constitutes the soul from them, producing 
from these, that w hich is as it were the subject of it, and the being of it, s,> far as 
being, and not so fir as ,t is a being with a certain quality, in order that it may 
imitate primary being. 1 'or he afterwards assigns to the soul harmony, torm, 
powers, and energies, thus rciid» ring the discussion ol it peilect. l’or we shall be 
able to sum \ its dignity, ai d its order in the world, which is of i ruling nature, 
if we perceive how by all the gi nera that are in it, it contains mundane essences ; 
how 1 1\ its ow n harmony, it co-hannom/es the whole world ; how !»y its own figure, 
it comprehends all mundane forms and ligun alter what manner, by the powers 
that are in it, it is able to perl- < t all physical, and all rational, or artificial powers; 
% and bow In its ow n proper • nf rgies, it excites mundane productions. 

\\ by, therefore, did not Plato say, that the soul is a medium between intellect 
and si use ? Because lie says, t!i it inti !le« t and sense, are celt tin gnostic powers. 
But bis inti ntnui was to th liver the middle nature of it in c-sniees, anti not in 
powers. Wliv, however, did lie not say, that tin* soul is a medium between idea 
and things whi« li ar»* invested with form ? Because it was not now proposed by 
him to teat h us what the quality is of its form, but what its essence is. But it is 
not the same thing to speak of the i nee, as it is to speak of the form of a cer¬ 
tain tiling. I or form t xhibits an os nee of a ct rt tin quality. W hv then, did he 
not place the soul as a medium beiwivn intelligible and sensible numbers ? Be¬ 
cause in the following part of tin* discussion, lie assigns to it an harmony, accord¬ 
ing to which it ranks as a medium between separate numbers and separate 
lcaniiony, and si n>able numbers, and the hanuony which is inseparable from 
subjects. For according to the conception of Plato, tlie* soul is neither harmony 
itself, nor the harmony which is in things harmonized. Harmony itself, indeed, 
is uniform and separate, and is < vempt from all harmonized natures, ol whatevt r 
kuul they may be; being that alone which is called hanuony ilst.lt. But the 
harmony which e m things harmonized, pi rt.uiis to other things, ami is naturally 
adapted to be moved hv others. And the middle of both, is the harmony ot the 
'Old. For this is that u huh is jirst tun niomztJ. Hein e also it imparts hanuony 
to other things, lor that which is able to impart stunt tiling to another thing, is 
t itht-r the form itself [which is participated}, or prn lanlv participates of it. I nis 
harmony therefore ol the soul, i' inferior to intelligible harmony, and to mtt liigihlo 


* i. c. Powers efleclive of tlie worlit. 








TOOK III ] 


TIM XL’S or I’LVI'O 


.'ll 

numbers, but transcending sensible harmony, it hkevvi-e transcends sensible 
numbers. And if it be requisite to speak concisely about each of these, each of 
them is fourfold. For with respect to number, the first is divine, the second 
essential, the third psychical, and the last physical. And the first, indeed, has the 
form of unity, the second is immoveable, the third is self-motive, and the fourth is 
alter-motive. \\ ith respect to harmony, a!>o, the first is in the Gods, the second 
i> in truly -existing beings, the third is in souls, and the last is in the natures which 
are harmonized by other things. If, therefore, it had been now proposed by I’lato 
to speak concerning the psychical harmony, he would have said that it is a me¬ 
dium Wtween impartible and partible harmony. But since the present discussion 
is concerning the essence of the soul, he says that it is a medium between same 
and ditl'erent. 

Here, likewise, it i> necessary to observe, that Plato in what is now said, makes 
as it were a conversion of the progressions of the psychical essence to their prin¬ 
ciples. Tor since the form of the mixtures i> twofold, the one .subsisting accord¬ 
ing to the mixture of the extri mes, which we have in the mixture of essence, same¬ 
ness, and difference; lnit the other, according to again collecting the media into 
one whole ;—the- being the rase, in the former mixture he began from essence, and 
ended in the latter; but vice versa in the latter. For he first co-harmonized the 
latter with sameness, and thus afterwards both with essence, and ended m 
essence, from which according to progression he began. Every where, however, 
that which is a whole' is subordinate to the two principles. For when he pro¬ 
duces the soul from impartiblcs and partibles, he places the impartible analogous 
to bound, but the partible to infinity. For the infinite is the cause of multitude, 
hut hound of union. And when he co-harmonizes difference with sameness, he 
assumes difference as in the genera of being, belonging to the co-ordination ot the 
infinite; hut sameness, as belonging to the co-ordination of bound. When like¬ 
wise he mingles the two with essence, he assumes essence .as having the form of 
unity ; but sameness and difference as dyadic, and opposed to each otiicr. And 
he does not cease collecting the multitude together, till he evinces the whole to be 
one. For the one is more excellent than essence itself, and the bitormed princi¬ 
ples [bound ami infinity]. The mixture, however, being as we have said, twofold, 
the one constituting the elements themselves, the other being that which consists 
of the elements, Porphyry rightly inquires whether the Demiurgus made both 
these in the Crater [i. c. Juno], or one of them out of, but the other in it; and lie 

1 Instead of b nv, r^rrm rwr ivo ro t* ep\uv in this place, it is rfipdiitc from the vcrs.cn 

cf Leonicus Tbonurus to read TtiiTo^e* b or mr^roi rmv Ivo to c\cv np^uy. 


54 


PKOCLUS ON THE 


[BOOK III. 


univenw*. since it is not lawful to refur the deteriorations’ of partial souls to such 
as are divine, Plato adds, tjiat divinity divided the soul into appropriate parts. 
For here that which divides, divides according to an intellectual cause, and that 
which is divided, is divided essentially. This mode of division, therefore, is 
adapted hoth to the divider, and the tiling divided ; since it is beneficent, and 
perfective of the essence of the soul, introducing it to intellectual variety,' and 
making it all-perfect, by inserting in it all the reasons of beings. 

If then we assert these things rightly, it is not proper to separate the soul from 
union in the division of it, nor to consume the wholeness ol it, into the genera¬ 
tion of the parts, as the words of Tim vus seem to indicate when hesavs, that the 
thing mingled was consumed into these parts. Nor must we fancy that this was 
ns it were the division of a certain rule. J or .ill these modes are corporeal, and h\ 
no means adapted to immaterial essences. For every thing which is generated 
bv the Demiurges, must necessarily remain the same, since he always produces 
after the same manner, being immoveable and < ternal in bis energies. It is neces¬ 
sary, therefore, that the whole should always remain a whole; that the generation 
of the parts should be effected, the wholeness remaining; and that this should 
not lie consumed in the division of the parts. Hence, we must conceive, that the 
essence of the soul is one, and at the same time many, the whole remaining and 
being distributed into parts, and possessing continuity, and being, at the same 
time, divided. Nor must we imagine that the continuity of it is accompanied with 
interval; fur it is continued and without magnitude , like the continuity of tune; nor 
that the division of it is according to monadic numbers. For a thing ol this kind 
is quantity which does not accord with continuity . 1 But we must collect these 
into one, as it is fit with incorporeal natures, and must survey in the soul, the 
whole in conjunction with 4 the parts. Plato also manifests, that it is not proper 
to depart from union in the division, through the following words : 

“ At the same time minglingcach part from same, different, and essence. 
But lie began to divide as follows." 

If the "enera which constitute the soul, are in all the parts T of it, and the whole 

* Tor ra «\arrw ficra here, read «\arru/mr«. 

1 1 fumAiue is omitted in ibis place in I be original, but ought from tbc version of Thom.ru«, lobe u- 
kcrltd. 

1 Viz. a ibuig of tins kind is discrete quantity. 

* For/ice in this place, read firra 

* Slffna iv is omitted in the original. 






IHIOK III.] 


TIM.KUS OF PLATO. 




consists of parts similar to itself, it will in no respect be separated from continuity 
and union. For if in bodies similars cohere with each other without a medium, 
how much more in an incorporeal nature must all the things that are as it were 
parts, lie united, and the whole he vanquished by unity, neither tin* parts being 
confused, through the position of the whole, nor the wholeness taken away 
through the separation of the parts? Yon may also assume from these things, that 
the soul aerording to all the parts of itself, is both impartible and partible. For 
if every part of it participates of all the middle genera, nothing m it can hr 
assumed w hi* h lines not eonsist ol these. The ancients also, looking to these tilings, 
concluded every where concernin'.; it, that all of it is being, life, and mfi llect, ami 
that whit h< ver you may assume of the three, you may infer that it contains the 
rrmninmi; two ; since all things in it proceed through all, the whole is one, the 
one of it is all perfect, and a part in it corresponds to the whole. But if each of 
the parts of it In ini; many, is a certain essence, as numerous as are the parts, so 
multitudinous also is the essence, in a similar manner also with respect to same¬ 
ness and difference, each of these in intellect indeed is one, and on this 
account it is impartible. For in intellect one tiling is not a part different from 
another. l*ut in the soul both these are divided according to rsseutial nundrer, 
and the parts of it are adapted to each other, causing it to Ik* one tiling from many, 
and a whole from parts. 

Moreover, this also deserves to lie considered, that according to the generation 
of the elements, he [vegan as we have said, from essence; hut according to the 
composition of the whole, from difirrrucc; co-ndnpting tiie nature o (different, 
which is dillicult to he mingled with same, and mingling both with essence, llut 
according to the division of the whole into harmonic ratios, he began from same¬ 
ness. For he says’ that lie divided each part mingled from same, different, and 
< ssrnre. 1 or a coinnii neement from essence is entirely 1 adapted to the genera¬ 
tion of simple natures ; since essence is more simple than other things. 1 o the 
composition, however, of the whole, a commcneeuient from dilfercnce is adapted. 
For the generation of the whole from parts begins Imm things subordinate to the 
whole. And a enmnu neenunt from sameness is adapted to the hypostasis of 
harmony. For the Deinuirgus was willing th.it tins should terminate in tin* 
sameness and roinmiinion of the things that were divided. And, in short, he 
was willing that hurmonv should Is* etlcctive ol the sameness of the things 
harmonized. 

These particulars, however, having been discussed by us as tar as we are able, 

• For court here it is obviously ncccoary |o read 

* Iustcad of rarrr birr, read 


PROCLUS ON THE 


[book 111. 


C>C> 

it is necessary in the next place to premise those things which ought to l»e readily 
known hy us concerning numbers, and the harmonic ratios of the soul, in order 
that we may not attempt in vain the interpretation of what follows It is neces¬ 
sary then-fore to premise such things as are usually mentioned m harmonic dis¬ 
cussions, viz. what sound, inter*al, and system are, and that the Pythagoreans 
did not assume the symphonies in harmony from any thing else than numbers, 
and not from all these, but from multiples and super-particulars. 1 or they 
said that the diatessaron is in a sesipiitertian ratio ; hut the diapente in a sesquial- 
ter; and the diapason in a duple ratio. And again they said, that the diapason and 
-it the same time diapente is in a triple, lnit the disdiapason in a quadruple ratio. 
.For the diapason and at the same time diatessaron, did not appear to them to 
be symphonious, because it consists in a multiple soper-parlienl ratio, \ i/. in the 
ratio of It to 3. For b is a medium between the two, producing with the less 
numlx-r a duple, but with the greater, a su! isesqiiitcrtiau ratio. These tilings 
therefon*, must he premised, and also that the si-squioetave is m the ratio of a 
tone; that the sesipiitertian ratio consists of two tones and a leimma; and the 
sesquialter of lliree tones and a leimma. 1 lint we shall afterwards learn what 
the ratio of the leimm a is. Moreover, the Pythagoreans said, that there arc- 
three genera of harmonies, the diatonic, the enharmonic, and the chromatic. 
Likewise, that the diatonic consists of a semitone (hut this which I now call a 
semitone is not properly so, hut a leimma), and of a tone, and another tone. But 
the enharmonic consists of a diesis, another diesis, and a ililone. Ami the chro¬ 
matic of a semitone, another si untune, and a trisemitone. But diesis is as it 
were the fourth part of a tone, not hi ing in reality a fourth, as neither is a leimma 
accurately a semitone. These things, however, we shall demonstrate in what 
follows. 

But a 4 there are three genera, each of which is a certain division of the tetra- 
ehord, Plato appears to ha* e used the diatonic genus alone. I’or he thinks lit 
to divide the seMjuitrrtian ratios, into sesquioctaves and leimmas, hut not into 
enharmonic dieses; since some of the ancients called a semitone diesis. Plato, 
likewise, seems to have assumed this genus, 1 mean the diatonic, as more grand, 
simple, and generous, than the other genera; though the enharmonic: appears to 
lie more adapted to erudition And if it he requisite to declare my own predic¬ 
tion on this subject, the enharmonic genus, presides over all tin- hie which is 

• After Xti/j/zarti 111 tlie original, it is necessary to su|>|dv from tlie version of riioma-us, the word* 
to Xe i' ik Tfutuv rdiur k«i Xti/iftfiTB i I relcr llie reader slio is desirous of thoroughly understand¬ 

ing what is here, and fat (her on, said, to in> Theoretic Arithmetic. 










HOOK III,] 


TIM.tlS* OF PLATO. 


57 


divisible about bodies, 1 just as llie diatonic presides over the rational lie 
Hence the enharmonic genus, is adapted to instruct and discipline llie «iiv isihb 
life, lint the cliromatic genus presides orer tin corporeal idea itself. Helici: it 
is e/l'emuiate and ignoble. The enharmonic genus therefore is deseneiilv tbs i- 
plinativc, • Hence, Socrates in the lb public thinks lit to mention it particularly, 
in w hat he says about harmony. And Timauis knowing this, anil having beard 
Socrates asserting these things on the preceding day, at the same time constitutes 
the essence oi the soul through the diatonic, and not through the enharmonic genus; 
the latter, as we have said, being adapted to erudition. Tor on tln> account, the 
ancients called the leadt i s [or preceptors] of these diseiphm s Ilarmnnici |or skilh d 
in music]. Aristoxenus therefore, in the first hook of his Harmnnir Klemeuts, 
says, it happened that those wen: truly called Hannonici, who formerly employed 
themselves in what pertains to music. Tor bring solely engaged in bannonv 
they neglected every other pursuit. In which Aristoxenus also asserts what is 
wonderful, vi/. that the ancients had no knowledge of the diatonic diagram. 
Tor lie thus writes: “ As an indication of the truth of this, their diagram alone 
exhibits enharmonic systems, but no one ever saw a diatonic or chromatic dia¬ 
gram delineated by them." It is worthy of admiration, however, that lie should 
assert these things, since Plato exhibits a diagram according to the diatonic 
genus, and also Timauis himself. Perhaps therefore what Adrastus says is true, 
who derides Aristoxenus as a man of not very elegant manners,* but studious of 
appearing to say something new. 

Plato, therefore, in the diatonic genus, makes a division of letrachords, and 
proceeds not only as far as to the diapason, hut also as far as to a quadruple 
diapason and diapente, adding likewise a tone. Or according to Severiis, Plato 
did not produce the tetrachords without a tone, but ended m a leimrna, and not 
in a tone. If, however, some one should doubt, how Plato produced the diagram 
to such an extent, let him attend to the words of Adrastus. Tor he says that 
Aristoxenus, extended the magnitude of hw multiform diagram, as tar as to the 
diapason and diatessaron, and the symphony of these, in consequence of prefer¬ 
ring the information of the ears to the derision of intellect. Hut the more modem 
musicians extended the diagram a-* far as to the fifteenth mode, vi/. to the thrice 
diapason and tone, in so doing looking solely to our utility, and thinking that those 
who contend in singing could not exceed this, nor their auditors judge clearly beyond 


1 Instead of rou wrpi tom irw/i im firpiarcut m this place, il is neeewary lo read rqi *-«p« rmi empimw • 
* For m *«£k>« here, it u requisite from llie version of Thomarus, to read ro 


hm. Plat. 


VOL. II. 


II 


68 


PKOCLUS ON Tin: 


[BOOK III. 


it. Plato, however, looking to nature, constitutes the soul from all these, in order 
that it might proceed as far as to solid tuuuliers, as it ought to preside over 
bodies. For the progression a> far as to the quadruple diapason and diapeiite, 
necessarily follows the seven terms [or hounding number*]. llut tliis is evident 
from tlie greatest term liciug twenty s* veil. And thus much in answer to the doubt. 

In short, then are these three things into which the consideration of harmony 
inav be divided. One of these is the « \posilion ot the seven parts. The second 
is the insertion of tin* two media. I'he third is the div ision of the sesipiitertian 
and sesquialter ratios, into sesquimtaves and leimnias. Hence some, a** Ad rust us, 
are acciistomed to make three triangles, and in one of them, v\ hit h is the least, to 
describe the seven parts, making the summit ot the triangle to be one of die parts, 
and distributing the other six about tins. In one ot the sides also, they describe 
I lie whole duple order, hut in th< other, the wind triple order. Murcov* r, in the 
other triangle, which is greater, ami contains the former, they increased the 
immhers, and attain in a similar manner in** ited two nu-dia, arranging the duple 
separate from the triple numbers ; and placing one of the parts at the summit. 
But in the third triangle, which comprelicnds liotli tin* others, tiny described 
after the same maim* r the whole di r, r rmi. Olliers attain, adopting a description 
in tlie form of the I* tier X, arrange the numbers successively, as m the s* etion of 
a rule, according to three centers, assuming the first, second, and third immhers, 
as we aFo shall do. I his method likewise is adopted by Porphyry and Severus. 
And such are the particulars which ought to In premised, ami also licit Plato 
divides this h ail into three parts, in the lii"t ot the three, discussing the seven 
parts, in which there are three duple, and three triple intervals, according to the 
geometrical middle, i c. according to the same ratios. But in the serum! part, 
he discusses the iiiseition of the other two media, viz. the harmonic and arith¬ 
metic, into each interval ot the duple and triple numbers. \nd m the third part, 
he considers the division of the sesipiitertiau and sesipiialter ratios, into scsijuioe- 
taves and leimnias, and as far as to these • Mends the discussion ot the parts of 
the soul. 

It is necessary however to he well acquainted with such things as are said 
about the three media, and to know tin ir dilh-rcnccs, ami what the methods are 
through which they are discovered. The arithmetical medium, therefore, is that 
in which the middle t* rin exreeds and is e\e* eded by an equal 1 quantity, as tuav 
In* seen in all the numbers that are in a consequent order, conformably to the 
definition of Timams himself. But tlie harmonic medium is that in which the 


* \ocv is omillttl in the original. 








BOOK III.] 


TIM /HUS OF PLATO. 


middle term is exceeded by the greater, I»y tin* same part of the greater, liy which 
it exceeds the loss tmn, as in tin* mimlirrs 3, 1 ami 3. For here 1 is exceeded 
l>v ti 1»v *2, \\ is tin* tliird part of 3, ami it exceeds 3 the less term l»y 1, which 
is the third part of 3.’ Ami the geomi trical medium is that, in which there is the 
same ratio of the greater to the middle term, as there is of the middle to the less 
term. 

The methods however of discovering these, must in the next place he unfolded 
hy us. Id two terms, then fore, he given, hetwivn which it is proposed to find an 
harmonic, and also an aritlum tie medium ; and let the terms have a duple ratio, 
as for instance 1*2 and 0. I take, therefore, the excess of the greater mini her above 
the less, which is evidently 3, and dividing it into two equal parts, 1 arid the 
half to the less nu miter, and make this the middle term. Hence is the arith¬ 
metical medium In-tween 12 and 3. For the excess is three, hotli of the greater 
ahovc the middle, and of the middle above the least term. Again, taking the 
difference of the extremes, w hich is 0, I multiply this by the less term, and the 
product is 30, and dividing this l»y the sum ol the extremes, i. e. hy 13, the quo¬ 
tient 2 is produced, which is the breadth ol the comparison * lo tins also, I add 
0, ami I have the harmonic middle 3. y For hy that part of the greater term 1*2 hy 
which 3 is exceeded hy it, hy this part of the less term 0, 0 exceeds the less. For 
it is exceeded h\ the third pari of 1*2, and hy a third part ol 0 it exceeds 0. 
Again, let there lie a triple interval, as for instance lit and <»,’ adding these 
together I make 24, of which taking the half, 1 have the arithmetical middle 12. 
Again, taking the i \c< ss of 13 above 0, i e. 12, I multiply it hy the less term 0, 
and the product is 7*2. This 1 divide hy 24 the sum of the extremes, and 3 the 
breadth of the comparison is produced. Afterwards, 1 add this to 0, and 1 
have ft for the harmonic medium, which exceeds ami is exceeded hy the same 
part of the extremes. Thus also, if 1 and *2 were the extremes, hy adding them 
together, and taking the half of both, 1 shall have 1 and the half of I, for the 
middle term ol the aritlm.etieal middle. Hut taking the excess of the greater 
term above unity, and multiplying it hy the h*ss term, viz. unity hy unity, I have 
t from both. Afterwards dividing* this hy 3, the sum of the extremes, I shall 

' Il.immmr proportion mav also lir d, liool In lie that, in which the difference between the greatest 
anil niiddic li-rin, ;■> l<> the dilVcrrnic IkIwicii Ihe iniilillc and least term, as (lie greatest term is to the 
l< ait 4 Inis in i!ie iionihi rv (>, l, 3, as ti— t t—3 :: (i: 3 ; via. as 2 is In I, so is C to 3. 

1 Fv the brtndth cf the con/iari-rn, Prochis means the ratio of the terms first proposed to etch 
other, winch m this iii'l nne i'duple. 

* er is mmltcil ill the orii,uidl. 

* For TapaXafjtir here, it i> obviously necessary to read firfuiur. 


PHOBIA'S ON THE 


[book 111. 


<K> 

have the breadth of the third part of 1 ; in order that 3 being compared to one 
may make the third part of I. Addin" therefore, this * to !, I shall have \ 
whicliis the harmonic medium Ix-twcen 1 and «, in the same manner as before. 
Hence, by employing these methods, we shall in a liecomimr manner fill all the 
double and triple intervals, with arithmetical and harmouiacal middles; which 
Tiimeus has comprehended in the geometric middle, and which he increase's by 
the insertion of the other middles. 

In short, sinca* Plato makes mention of the three middles, which are compre¬ 
hended in the "cometric middle, let tin* following theorem In* added [as a corol¬ 
lary] to what has been said. If the analogy consists in four terms, and one of the 
intermediate numbers produce s an arithme tical middle, tin* other will produce an 
harmonic middle, and vice versa. For let there be four terms, it, A, c, d, so that 
the first a,' is to b, as c is to d, and let b he an arithmetical middle, [so that a, b, d, 
are in arithmetical proportion,] 1 say that c is an harmonic middle*. For because 
the product of a by d is equal to the product of b by c, but b is an arithmetic 
middle and tin* product of c by a added to tin* product of c by d is the double of 
the product of A by c, as m the arithmetic middle; this luring tin? case, it follows 
that the product of c by a add* d to the product of c by </, is tin* double of the pro¬ 
duct of a by d . 1 I tut this was the property of the harmonic middle, viz. that the 
product of the middle by the e\tn men, is the double of tbe product of the ex¬ 
tremes. Again, let c In* an harmonic middle, I say that A is an arithmetic 
middle. For sinee the product of r by a added to the product of c by d, is tin* 
double of the product of A by c, the sum of a added to d is the double of A. 1 13ut 
tins is an arithmetical middle, when the sum of the t xtrenies is the double of the 
middle term. Airain of these four terms, let A be an arithmetic, hut c an harmonic 
mean, I say that as a is to A, so is c to d. For because tin* product of t by a, 
added to tbe product of e by d, is the double of the product of a by d, on account 
of the harmonic middle, hut tin* sum of u added to d, is tin double of A on at count 
of tin* arithmetic middle, hence tin* product of a by d will Ih* espial to tin* product 
of A bv c. As a therefore is to A, so is c to d.* But this was the peculiarity of the 
geometric middle. Hence those* two middles are contained in the geometric 

* a is omitted in tins place in llie original. 

* a u to b!!c: d !iy hvpothesis, ami therefore ad—be. Hut ca -fed— Cbc ; and because be—ad, 
therefore Cbc—Cad 

* Since ta + cd=Cbc, it follows since c multiplies all tbe three terms ca, cd, Cbf, that a-*-d—Cb. 

* a+dxC—Cad. But Cbxc=2ad, and therefore bxc=axd. Hence a: b^c : d. Tbe trulbof lL>s 
nu\ be seen in numbers, by |>uUini; (j. 12. 1*. lt>. for a. b. c d. 












BOOK III.] 


T1 MAIL'S OF PLATO. 


01 


middle, 1 and reciprocate with each other, Since however we have premised 
thus much, let us proceed to tiie text of Plato. 

“ In the first place, he took one part from the whole. After this, he 
separated a second part double of the first: and again, a third part, 
sesipiialtcr of the second, but triple of the first.” 

The mathematical theory is neither to he entirely despised [in the present 
discussion] nor to he alone embraced itself by itself. For the latter will not 
exhibit to us the things which Plato intended to represent to us in images, and 
the former will cause the whole exposition to Is* unproductive of advantage. For 
it is uecessarv to consider the essence of the things which are the subject ot 
discussion, as on a scour ■ foundation. As we observed therefore Indore, we shall 
proceed in a middle way, first mathematically, in a manner adapted to the sub¬ 
jects, and after this we. shall unfold the division presented to our view in the text. 
The Pvthagi.re.ins then conceive magnificently, respecting the division or -a etion 
of the rule ill this place, viz. that Plain unfolds in it the essential causes, and the 
reasons which are generative of mathematical theorems. I<et us, therelore, as I 
have said, lir-t mathematically exercise the reasoning power of the reader, by 
contractedlv explaining w hat is asserted by many, at tin: same time abstaining 
from controversy, and investigating the truth by itself. Our discourse, however, 
will he in short, concerning these five particulars; viz. concerning multiple ratios; 
the media that subsist between these; the scscpiitertian and sesrpiialtrr ratios, 
which present themselves in the middles; the scsipiioctaves which fill these inter¬ 
vals; and the Icimma. For it is necessary that the diagram should In* comprehen¬ 
sive of all these, and he condensed with all these ratios. 

That we may proceed therefore in order, we shall assume the ratios which are 
first mentioned by Plato, in the numbers from unity. Let unity then be posited, 
and the double of this g; afterwards .3, which is sescpiialter indeed of 2, but triple 
of 1; then i which is the double* of 2 ; afterwards ft, the triple of 3; afterwards 
0 , the oc tuple of 1 ; and after all, the seventh term, whii h is twenty-seven times 1. 
Some, therefore, as we have: said, arrange these munis rs in the form of the letter X, 
making the monad the summit, and arranging the* double umiuIkts here, but the 
triple there. Ihit others more conformably to Plato, arrange them m one order 
only. For he does not say, that lla* triple were apart from the duple numbers, 

' After the wont »J>io y in the* original, it in m-cessArv to mipply from the vcr»*n of Iconic - uf 
Thoma u» I he woriU, rrptryi rra« ap« n« tvri prooTrjTti <r rp yfu/ifTfiirrj 

1 Tor rpirXaeia heir, il if obviously necessary to reicl fiwKniua. 


1MIOCLUS ON THE 


[bouk m. 


<32 

hut he alternately mixes them, as proceeding in a right line. If, however, Plato 
had stopped here, there would have been nothing further for us to dismiss. But 
since he Ionise If exhorts us to hind the douhh and triple intervals with harmonie 
and arithmetic middles, and it is not possible to discover these middles between 
1 and 2, some first number must he assumed, which leeing the least, may have a 
half and a third part. For eu ry number may have a double, and this must there¬ 
fore 1 h- investigated. 1/ t then b he assumed, ami the double of it 12, the former 
having the same ratio to the latter as 1 to 2. Between these then fore, \i/. 1 and 2 
multiplied bv b, placing as media 8 ami M, we shall have the above-mentioned 
middles. For 0 exceeds and is exet edi d by the same part of the extremes ; hut 
9 exceeds and is exceeded aecending to an t-ipial number. lienee by multiply¬ 
ing: 1 and 2 six times, we shall find numbers receiving the befure-meiitiimed 
middles. In a similar maimer by multiplying by b the remaining double and 
tuple numbers m the hefore-inelitioned order, we shall liml the terms which we 
may Ik- able to condense with arithmetic and harmonic middles. For sextuple 
numbers will Ik* produced from all the before-mentioned orders, by arranging 
other iiuiiiImts, only observing that 48 eiught to Ik- placed before 5-1; ill this 
respect departing from the. arrangement of Plato, who plac es !» before 8, m order 
that he might alternately change the duple and triple* ratios. \\ c, however, make 
this alteration, as consentaneous to the* multitude ol the monads, and the nature ot 
increasing number. Hence 8 and it come between band 12; lent between 12 
and tlu* double of it 21, the harmonic mean is lb, and the arithme tic 18. And 
between the* third double 1 21 and -lit, the harmonic mean is 82, but the arithmetic 
38. But in triple* nimilie.s, between b and 18 which are thu lirst triple*, the har¬ 
monic middle is !>, but the* arithmetic 12. Betwe en the second triple 18, and 51, 
the harmonic middle is 27, but the* arithmetic 3b. And In-tween the* third triple 
54 and lb2, the harmonic middle is 81, but the arithmetic 108. The double and 
triple intervals therefore, are divided by these* two middles. So that these terms 
will he successive to e ach other, viz. (i. 8. 0. 12. lb. 18. 24. 27. 32. 3b. 48. 51. 81 
108. 182. 

If, however, it was possible in the terms described by us, to divide the* sesepii- 
tertian ratios, inte> sesejuioctaves and leimmas, we* should leave no occasion to pree- 
eeed ativ further. But now, as this is not possible, we are in want of another 
method. Since, there fore, it was proposed at first, tee condense? the duple ratio, 
with the he*fori*-tncntione*d middles, and with scsepiioctaves, it is necessary that tlu 
subduple term, should have the sesejuitertiaii together with the two sesepiioctaves. 


’ For rj>ir\(t(ucu lien , it is obviously necessary to reael?i*Xa<uoL. 













•took III.] 


TINL-EU3 <>l PLATO. 


83 

Ix-t there he taken then in the first place, the third number from unity, according 
to an octuple ratio, viz. 84. From this it is possible to form two sesquioctaves. 
For every multiple number is the leader of as many multiple ratios denominated 
('mi i itsi If, as it i» it"< If distant from unity. But it has not a sesipiiti itian. 1 Itv 
tripling therefore 84, we shall have 192, the seMpiitertian of which 1 - 258, but the 
sesiplioclave 218. and of this tin* sesqnioctave is ‘213.* But the ratio of the 
leimma is that which remains after the ablation of the two sesquioctaves '213 and 
2 !8. For from every sesquitt rtian two sesquioctaves licinjr taken, the ratio of the 
leimma is left. But of 2-'#G the sesqnioctave is 233, which preserves an arithme¬ 
tical mean Iwtween 192 and 331, which has a duple ratio to 192, and a srsquiter- 
tiau to 233. If, therefore, it were possible to form two sesquioetaves from 283, 
we ini^ht also condense this sesquiterlian with sesquioctaves and a leimma. 
iSovv, however, this is not possible. For the sesqnioctave of it, 324, has not an 
eighth part. Hence if we wish to preserve unity always undivided it is impos¬ 
sible there should be a sesqnioctave ratio to it. For the eighth part of it is 40 
and i. By doubling this, therefore, in order that we may make the half a whole, 
we shall be able to assume the eighth part of it. On this account, however, we 
shall be compelh d to double all the numliers prior to it, and also those posterior 
to it. Hence instead of 192, we shall have 331 ; instead of 210, 432; instead of 
213, 18f>; instead of 258, 312; ami instead of 283, .'#73. And of tln> the s< Mpii- 
octave, is (#18, and of this 72.9.' Afterwards 788, which is the double of 381, has 
the ratio of a leimma to 729. After this manner, therefore, the double interval is 
Idled with sesquialtcr, s) squiterlian, and sesqnioctave ratios, in the numbers, 381. 
132. 488, .#12. .#78.848.729. 7G8, Hence if we wish lo till the whide diagram, 
and to describe all the munhers in a consequent order, instead of the first part 
we must assume 381; instead of tin* double of the first, 7G8; instead of tin* triple 
of the first, hut tin* sesquialtcr of the second, 1152; instead of the quadruple of 
the lir<t, 1538; instead of the fifth part which is triple of the third, 3158; instead 
of the sixth part which is octuple of the first, 3072; and instead of the seventh 
part, which is the twenty-seventh pait of the fust, 103G8. 

If, therefore, we also wish to condense these terms with harmonic and arithme¬ 
tic midrib's, which I join;; inserted, make sesquialtcr and sesquiterlian intervals, 
the intermediate numbers will 1m* 384, and 788, the double of 381; 512, which 
produce* an harmonic, and 578, which makes an arithmetic middle. But if we 

1 The number 61 has not a sesquitertian in whole numbers. Fur as 3 is lo 4 <o is 01 to SjJ. 

* For as fl is to 8, so is 243 to 216. 

* For as b is to 0 so is 576 to 618 ; auil also so is 64b to 7 -9* 


64 


PROCLUS ON THE 


[book III 


wish to assume the above-mentioned middles of the triple interval, viz. of 304 
and 1152, then 576 will preserve the harmonic ' middle, which filled for us the 
arithmetic * middle in the double 1 interval; and 760 will be the arithmetic 
middle, which was the greater extreme of the double interval. Again, if we 
wi-di to assume the same middles of the duple and quadruple, i. e. of the middles 
between the terms 760 and 1536, the former of which is the double of 301, and 
the latter the quadruple, the harmonic midtile will bo 1024, ami 1152 t ic arithuie- 
tic middle. If also we widi to condense the second triple, the terms of which 
are 1152, and 3456 [the former being the double of 576, and the latter the triple 
of 1152 ] then 1720 will give us the harmonic, and 2301 the arithmetic middle. 
And if we wish to condense the third double, w hich consists in the terms 1536 
and 3072, then 2 ) 16 will be the harmonic, and 2301 the arithmetic middle. 
But if we wish to condense the third triple, with similar middles, but I mean the 
fifth and seventh part, the extremes will be for us 3456, and 10360; but the 
harmonic middle will be 5101, and the arithmetic 6012. If again, we should 
condense each of the sesquin rlians which present themselves from these mid¬ 
dles, and sesquialters, with sesquioctaves and a leimina, this will lie manifest to us 
after the whole exposition, when we exhibit the whole diagram with all the terms 
in a consequent order, which has indeed 24 s ( squioctaves hut 9 leimmas. 

These things therefore, having been elucidated by us, we shall observe thus 
much concerning tlie leimmu, that as it is not possible to divide any superparti- 
tular into equal ratios, a semitone cannot be assumed in numb* rs ; hut taking 
the ratios which are contiguous to each other, vi/ the seventeenth and 
the sixteenth part, and demonstrating that the seventeenth part is greater than 
that which is called the leimina, and vvh eh is h ss than an accurate M ini- 
tone, it is inferred that the leimmu and also the seventeenth part are less than 
a semitone. But that it is h s S than a semitone, is demonstrated as follows; 
I>‘t there lie given the term 16 and the sesquioctave of it 16. Betw een these 
placin': 17 it will divide the scsquioctave into unequal ratios, vvhii i will he near 
to the semitonic interval, since 17 dillirs from the extremes by unity alone. 
And it is evident that it will make a greater ratio with the less t< rm; because in 
all arithmetical proportion, the ratio is greater w hieli is in the lcssteims, so 
that the seventeenth part is less than a semitone. .Moreover, the leimmu is less 
than the seventeenth part, as is evident from the terms exhibited by IMato. For 
since 256 has to 243 the ratio of the leimina, as we shall demonstrate in what 

» For aottlfiiTTui)*' here. m the orijiinut it i» necessary lo read npfioy^y. 

’ For mj» alto here, we mini re-d apiD^ntttv. 

1 And for rp*»Xa<riy, il is requisite U> read }iw\avi{- 








"'•] TJMyEUS OF PLATO. , ;5 

follows where we shall show that the radical ratio of the leimma is in these 
nuinhers , anti since 256 exceeds 243 hv less than the seventeenth part of it; 

for if exceeds it hy 13 unities, hut the seventeenth part of 2 13 is more than 13;_ 

tills bring the case, much umre is the ratio of the h iinma less than the seinitonie 
interval. Hence the ratio which remains to the completion of a tone, and which 
is called the ratio oi an apotome, is necossanlj greater than a semitone. 

I arther still, this may also he deinonstrated after another manner, as follows: 
Lctthe iiuiiiIhts 2-i 6 and 243 Ire given, and let there lie assumed three numlMTS 
in a conseipient order, in a ratio of this kind ; from 256 indeed, 63336, but 
Irom 243 39049, and from both 6>Z08. These three numlien, therefore, 
are analogous in the ratio of the leimma, which, if it is a semitone, will be 
the tonic ratio ot the extremes. lint if it is greater than a semitone, that also 
wi ! he greater than a tone; hut if less, that also will he less. The sesrpiioctaTe 
how ever of 3309, is 664310 i. But this is greater than the greater term. 

Afu r another and a third way the same thing may also Ire demonstrated, viz. 
that a tone cannot he divided into two erjual parts, hating the same ratio as that 
of 230 to 243. For if we take the eighth part of 213, w hicli is 30 \ and add this 
i irf to it, we shall make 73 w hich has a sesquioctave ratio to 243. You see 
therefore that 230 has to 2 43 a less ratio than 273’, to 230. For 250 has 
to 243 a superpartient ratio, exceeding it hy -Vj ; hut 273 } exceeds 

2oO, hy ,\\\ __ But the ratio is greater which exceeds hy seven¬ 

teen and more, than that which alone exceeds hy thirteen, according to the 
ratio of excess. A tone, therefore, cannot he divided into equal parts, hut this is 
ts < leimma , as I lato also calls it, and that which has the greater ratio is apotome, as 
musicians arc accustomed to denominate it. For let 273 have to 213 a srsqui- 
octave ratio, hut 230, to the same 213, the ratio of the leimma, which has a loss 
ratio than that of the seventeenth part, it is evident that 273’, which has- 
the ratio of a tone to 213, will bate to 250 the ratio of the apotome, which 
is the remainder of the leimma, lreing greater than the seventeenth part, which 
we have demonstrated to lx* less than the ratio of the leimma. If therefore 
we multiply these right times, we shall find the first numbers winch in perfect 
unities have the ratio of the apotome. For the octuple of 243 is 1914, of 25G is 
2048, of 273j, 2187. Hence the ratio of the apotome in radical numlrers (tv 
Wj}it<Tiv ’) is that of 2107 to 2040. And we shall he in want of these three terms 
which arc in a consequent order, in the diagram. Let then these terms be, 243, 
2«>6, 273 m . But on account of [the fraction] let the octuple of these be the 

II .-fyiijr is a primary ratio, being as it were a bottom or root, from which other ratios arise. 

Tim. Flat. Vou II. j 


I'KOCLUS ON THE 


[BOOK 111. 


Gf> 

numbers 1944, 2048, 2187, in order that the terms may be in perfect unities, and 
not in the parts of unity. Because however, it is necessary that the rat io of the 
leimma should !*e that of 250 to 2 18, we may demonstrate it to he so as follows: 
If from the sesquitertian interval, two •sesquioctaves are taken away, the terms which 
comprehend the remaining interval, will have to each other the ratio of 2od to 
243. For let a b Is* sesquitertiau off, and let c he takt n away, which is suhses-. 
quioctave of the sesquioctave a b. And in a similar matin* r let */ he t.iki n from 
c. 1 say that d will have to < the proposed ratio. For from n b let c he taken 
which is «qual to ; b, and #/which is eipial c b. Since therefore, as ab is to c, so is 
c to d ; for they are sesquioct nos ; it will al-n he as a z is to b z, so is b z to be. 
Hence the remainder a z will he to the remainder ; r, as whole to whole, i. e. 
as*/ b In b z. But a b is sesquioctave ol b z. I leiice b ; is sesquioctave of c I. l>t 
- /, | H . placed equal to ze. Hence 2 //is octnph o (ha. But * e is equal to 2 //. 
Hence f h is eighteen times h a. Again, since z b is sesquioctave of be, tore is ses¬ 
quioctave of*/, hence b e is octuple oft =. Of such numbers then fore as z c is 8, 
of such t b is hi, and zb 72, For 72 is sesquioctave oft»4. But tin* whole a b is 81 ; 
for this is tin soqiiioctave of 72. The numhers, therefore, are quadruple. 

1 fence of mr h numhers as <* b is 32 t, of such e b, i e. </, is 2o(>. F or 32 1 is qua¬ 
druple of 81, and 258 of 04. But numhers which are equally multiplied, have the 
panic ratio as their parts. Since tin r* loie </ b is sesquitertiau ol e, of such num¬ 
bers as */ b is 32 I, of such t w .11 he 2 13. For 32 I contains 2 13, and a third part 
of it, viz. Hi. But it has appeared, that of Midi numhers as ab is 321, of such d 
is 250. Hi-nee of sin li numbers as </is 250, of such * is 2 13. 

It is manifest, however, that this ratio of the leimma is m the least terms. l or 
they are first terms with relation to each oilier. And this is evident from sub¬ 
traction. For they end m unity, the less bring always taken from the greater. 
But if they are first terms, it is evident they are the least of those that have the 
sain, i i(io with ihrin. If, tin leforc, two srsquinrtaves are taken From the sesqui- 
t rtian inti ival, the remaining terms will have the ratio of 2*>0 to 213. 

'This therefore being demonstrated, let then- betaken in a consequent or«h r 
*/ b fm the tonic ratio, be for the ratio of the leimma, ad for the ratio of that which 
is called a semitone, and </ to c for the ratio of the comma. I’or the ratio of the 
excess of the apotome, above that winch is truly a semitone, and which cannot !>e 
obtained in numhers, is thus called. I his then is demonstrated. Io wl.a, k,.s 
Imvii said however, it must be added, that we leave called the ratio of db a semi¬ 
tone, not that a sesquioctave is divided into two equal ratios ; for no superparti- 
* ulai ratio is capable of bt mg so divided; hut because the followers of Aristoxe- 
nus assume a semitone after two sesquioctaves, the ratio of a semitone is as- 
sii.iird, aswehav. said, according to their position, in order to discover what 








HOOK 111.] 


TIMJEUS OF PLATO. 


* ho r:itio is of the comma and aj>otom<* to the ratio of the leimma. This therefore 
is asserlt-d through the cause w hicli has been mentioned by us. For that every super- 
pailit ular ratio is incapable of being divided into two espial ratios, is one among 
the things that are demonstrated. Thus much, however, must be added, for the sake 
of elegant erudition, that as the Pythagoreans neither admit that there is a semi¬ 
tone from which together with two sesijuioctaves a sesquitertian ratio is produced, 
nor the symphony diapason and diatessaron, as the followers of Aristoxenus 
admit;—this being the case, the musicians posterior to him, the disciples of 
Ptolemy, grant with the Pythagoreans, that what is called a semitone, is not 
truly so, but reject the opinion, that the diapason and diatessaron are not sym¬ 
phonies, We, however, necessarily demonstrate the former, on account of the 
opinion of Plato; but not Im mg compelled to demonstrate the latter, liecause 
Plato says nothing about it, we shall at present omit it. 

.Since then we have shown in what numbers the ratio of the leimma, and the 
ratio of the apotome are first found, we must likew ise show, in what numliers 
the ratio of the comma, by which the apotome exceeds the leimma, is first disco¬ 
vered. This ratio therefore is in perfect [i. e. in undivided] unities, as the ancients 
say, that of 53144 1 to 524288.' But if to divide unity makes no difference, let 
the ratio of tin* leimma be taken in that of the numbers 25G to 213. But the ses- 
rjuioctave of 213 is 273 and of 258 208. 1 Another leimma is that of 209 to 
213 For this is the ratio of the leimma. For 20.9 contains 258 and thirteen 
units, and 250 also contains 243 and thirteen units. Because tin refore 250 con¬ 
sists of 213, and besides this of thirteen units, which arc the numerator of 243 ; 
lienee the 13 hv w hich 250 exceeds 243, contains in itself A’ parts of 243. Fach 
likew ise of the thirteen units by w hich 250 exceeds 243 contains in itself F of 
243. Hence 200 + A\ w ill have tli^* same ratio to 250, as 250 to 213,’ being in 
a Miperpartient ratio to it, and having A’» parts of it, and 243 units. lit nee that 
which remains, vi/:. 273 has the ratio of the comma to 200 and A\. So that 
it is shown in what numliers of the monad when divided, and in what two leim- 
mas taken from the sesijuioctave, the ratio of the comma is first found. It is evi¬ 
dent therelore, from what has been said, that we have effected what we promised 
to do. The terms likewise, and all the intervals, are condensed with harmonic 
and arithmetic middles, and the divisions of the sesqui alter and sesquitertian 
ratios, into sesquioctaves and Icimmas, have been effected. For as there is a 


* Lcomcu* Thoinaeu* has in his version -SCV’98. 

* 288 H oiui.icri in the Greek, and also in the version ofTbomirus. 



2S« 1-VK52I* 1T90* 

"T~ ; TjJSO mx Mi frlSSU. 




«8 


BKOCLUS ON THE 


[book lit. 


«!up!e interval lietwoen 301 and 700, the term 432 which i« sesquioctave to 301, 
and 48 'J which is sesquioctave to 432, fill between them, and also 512 which 
makes a leiintna with 400. And thus far the sesquitertian ratio consists of two 
tones and the leimma. 

A-rain 570 is scsquioctavc to 512, fl-IH to 570, 72?) to 018, and 708 has the 
ratio of the 1« iuuna to 720. And from these the sesquialter is fdled, having three 
sesquioctaves, and ont leimma.' Hut the whole is duple, consisting of live ses- 
qiiioetavi-s, and two leimmas. A"ain, according to the above described terms 304, 
and 700, the term 512 produces an harmonic, but 570 an arithmetical medium. 
Farther still, 00 1 is placed as scsquioctavc to 700, but ‘*72 is sesquioctave to 001, 
and 1021 has the ratio of the leimma to 072. To 1021 also 1152-is scsquioctavc. 
And now after the duple the sesquialter ratio is produced, "hie i m «k* s a trip e 
ratio, viz. the ratio of 1152 to 301. Hut between tins triple interval, 570 is the 
harmonic middle to the extremes, but 700 the arithmetic middle. For a theorem 
of the f ullouiw' kind is universally demonstrated, that ij of the same let m, one number i t 
double, but another triple, ami a certain mean of the double is assumed according to arith¬ 
metical proportion, this m an u ill be to the triple number an harmonic middle. But the 
great!r term in the duple ratio,ill Fa me the arithmetical mean in the triple. Tims for 
instance, in the above terms, 708 is the double of 304, but lloi is the triple. 
Between also the duple terms 700 and 301, an arithmetical mean 570 is assumed ; 
and the same mean between the triple terms 3H1 and 1152 is seen to be an har¬ 
monic mean. And 700 which was duple, becomes between tin* triple terms an 
arithmetical mean. Afterwards, 12!>0 is sesquioctave to 1152, and of this 14513 
is the sesquiuctave, to which 1530 lias the ratio of the leimma. And as far as to 
this, the second duple is tilled, bein^ composed ol the se>quialter and sesquifer- 
ti in ratios, tin* extremes of which are 700 and 153*1, and are divided into five 
sesquiuctaves and two leimmas. It likewise has for the harmonic mean 1021, am! 
for the arithmetical mean 1 152. 

A^ain, 1720 is sesquioctave to 153*5, of this 1 J> 14 is sesquioctave, of tins 2107 
Is sesquioctave, and to this 23o t has the ratio of the leimma. But the sesquioc¬ 
tave of 23**1, is 25!*2 ; of this 2010 is the sesqmoetave, and to this 3072 has the 
ratio of the leimma, which is octuple ol the t’lr-t [tart, filling the third double. 
And farther still, the sesquioctave of 3**72 i> 315*5. Ami as far as to this t ie 
second triple extends, having lor its extr« iiies 1 152 anil .115*5, and for its harmo¬ 
nic- mean 172*5, but for its arithmetical nn-aii 23**1. In addition to this also, the 

* 1 ,ir 70 S i> tcitjuullcr In !>l t, and bctvveiu lluae Ihu tecno, ilnrc tire ihe above llin-c sevquioctavci. 
jud one leumna. 






HOOK Ml.] 


TIM /EL’S or PLATO. 


fly 

sesquioctave of 3450 is 3888, but of this tin? sesquioctave is 4374, to which 4008 
has the ratio of the lcinuna. The sesquioctave also of 1008 is 3101, and of this 
again, the sesquioctave is 5832, to which 014 1 has the ratio of the leimuia, the 
sesquioctave of who li in (581*2. And this again is another duple' [ti/.. 3450 and 
091*2] after the before-mentioned three dnples [and afterwards another sesquioc- 
tave : for 777fl is sesquioctave to flJ»12j :* lor in the third triple, there is also a 
certain duple. And again, the sesquioctave of 7770 is 07 10, to which 0210 has 
the ratio of the lcinuna, and of 0210 the sesquioctave is 10308. And as far as to 
this, the third triple is extended, lieiug comprehended in the terms 3150 and 
10308, and having two means, the harmonic and the arithmetical, the former ol 
which is 3101, but the latter 0912. 

The double and triple intervals therefore are filled with middles, and with 
wwjuioctaves and leimmas. The whole likewise of this diagram has nine 
lcimmas, and twenty-four sesqnioctaves. Tor the intervals are le^s in number 
than the terms by one. It also proceeds as far as to a quadruple diapason, and 
a diapente ami tone. Adrastus how ever, who was a lover of the arts, makes the 
figure, as we have said, in the form of the letter 7 ,; and places the terms in certain 
triangles. And in the interior triangle, indeed, he places the ratios that are in 
monadic imml>ors [i. e. that consist in the numl»ers within t* nj ; but in the trian¬ 
gle next to this, the sextuple of these numbers, w hich have two middles according 
to each duple or triple interval. And in the outermost triangle he places the 
terms winch make the whole of the lieforc-mentioned diagram. What we have 
said, however, will become manifest from the delineation. But between the 
double and triple intervals, lie inscribes all the above-menlioiii d numbers, which 
we have not thought tit to add. being unwilling to introduce a [needless] multitude 
of terms. Tor such a disposition of terms, and the insertion of the same numbers 
twice, is unmethodical. Tor many of the same media are found between the 
duple and triple intervals; since the triple intervals themselves consist of duple 
terms and sesquiallers. What is s,*ul by Plato, therefore, has been elucidated by 
ns. Tor two media have been discov* red between all tb*‘ duple and triple inter¬ 
vals. And from these media scsquialter anil sesquiterlian ratios having lieen 
produced, these are divided by the sesquioctave; a portion being left in both, 
which has the ratio of the leimma. From these likewise, assumed in an orderly 


* Fur tiaTatrvr here, it 11 necessary lo read iir\nirtoy. 

* The word* within the brackets arc supplied from the version of Thoma-us, where however it ■■ 
necessary to read scsquioctavuin instead of sesqutallerum. 


70 


PROCLUS ON THE 


[book in- 


manner, the terms which comprehend the whole diagram will be found to be 
thirty-four only.* 

Siuce, however, the Pythagoric Timieus says that the terms of the diagram are 
thirty-six, and vet assumes the same extremes as Plato, viz. 301 and 10308, in 
order that these philosophers may not appear to Ik* in any respect discordant with 
each other, let us show how the other two ti rm.s are inserted. These tin n there¬ 
fore li. e. the Pythagoreans] were willing that there should not only he the ratio of 
the leimma in the diagram, hut also that of the apotome, whieh they twire dis¬ 
covered, both m radical iuuiiIrts, and in those alone which are the triple of these. 
Adding likewise one term to each, they introduced this into the diagram. But 
Plato makes no mention of the apotome-; whence aKo we being satisfied with the 
leimma, have alone employed the above-enumerated terms. Pur how, since lie 
assumes the diatonic genus, could he make use of the apotome, the sesquioetave 
not being divided in this genus; the apotome being produced when the sesqui- 
octave is divided ? For the part of the sesquioetave which remains idler the 
leimma, is the apotome. Hence, since Plato does not mention the apotome, and 
it is not possible for it to occur in the dialotiii genus, it would lx ridiculous in us 
to end« avuur to insert other terms, in ordt r that we may h ive the apotome, the 
thirty-four terms Ih mg sufhi i« lit to the completion of the sesquioct; ves and 
lcimmas. It seems also, that the number 3 1 is adapted to the diatonic genus, in 


* Thu will he evident from the following diagram, which also will he found to contain a quadruple 
diapason, together with the diapente and tone. 


Sesq. ^esq Lemma, ‘'esq. Sesq Sesq l eimma. 
JS4, 432. 4Sb. 512. 576. 648. 779. 768. 
Tlie first duple interval. 


Sesq. Sesq. Leimma. Sesq. Vsq. Sesq. Leimma. 
86 4. 972. 102 4. 1152. 129<i. 1 45S. 1536. 
The second duple interval. 


Sesq Sesq Lviinma. Sesq. Sesq. Leiuima. 
1728. 194 4. 2187.* 2304 2592. 2‘Jl6. 3l>72. 

The third du|ile interval. 


Sesq. St-sq Leimma. Sesq. Sesq. la-imma. 
3456. 3SS8. 437 1. 4008. 5184. 5832. Mil. 
The fourth duple interval. 


* 2187 •» the octuple of 273 


Sesq. Sesq. Ijcimma. Sesq. 

6912. 7770. 8718. 9316. 10308. 

I lie third triple interval. 

lu this diagram it must be observed, that the last term of each interval forms a sesquioetave with the 
first term of the interval that it next m order The first triple interval likewise begins with tin term 
384, and ends at the term 1152. The second triple interval begins at 1152 and ends at 3456. And 
the third triple interval begins at 3430, and ends at 10308. 

















HOOK II!.] 


TIM.EUS OF PLATO. 


71 


which alone the sesquinctave ratio is found. For it consists of the terms 10 and 
10, which are to eacli other in a sesquiortave ratio. For the sesquialter and 
sesrjuitertian ratios, and leiinmas, are also in the other genera; hut the sesqui- 
octaves are found in this alone of the three genera. Hence tliis ratio of the 
sesquinctave, very properly produces hy composition the niunher of the parts: 
and this being the second, is adapted to the second progression of the soul from 
the first intelligible principles. 

It there lore \ie assume the less- term of the third double, viz. 1.13#!, and airun 
the se>quiorta\e of this 1728. and afterwards the sesquioctave of this- I‘M1, and 
again the tritone of this 2187, there will he one interval of the extremes. Because 
however 2018 h is a sesquilertian ratio to 1550, hut 11)14 has to it the ratio of the 
leimmn.it is necessary that 2187 should make an apotome to 2048. For an apotome 
is, as we have before said, that which remains to a tone, after the lcimma. In a simi¬ 
lar manner also, hv assuming in the third triple, 4800, which contains the tritone * 
8501, * and also assuming 8144, which makes a sesquitertian ratio to 4608, hut 
to 5882 lias the ratio of the leimma, we shall necessarily have the apotome in the 
ratio of 0501 to 01 14. which are triple of the radiral terms that were before 
discovered hv us m the third double. For it is evident that the ratio of the 
apotome is radically in those terms. For 2187, and 2018, are demonstrated to 

}>o first terms to each other hv the theorem of subtraction: first terms- bein°* 

* 

necessarily such as arc least. The multitude indeed of the terms descrilied hy 
Tinneus, is demonstrated l»y Philol.nts; hut the diagram of Plato proceeds 
without tin* ratio of the apotome. And thus much concerning these particulars. 

Since however we have lie fore observed, that if of one term two numliers are 
assumed, one of which is the double, hut the other tin* triple of it, the mean which 
between the duple terms is arithmetical, is between the triple terms harmonic, hut 
the duple term is between the triple terms, an arithmetical mean, we will now 
concisely elucidate and at the same time demonstrate this theorem. I> t then b 
he the double of a, hut c the triple of it, and between a and /;, let the arithmetical 
mean he d. I say that will happen which is enunciated in the proposition. For 
since b is the double, hut c tin triple of a, of sueli numbers as a is two, b will lie 
four, and c will be six. Hence of sm h as b is four, c will bo six. By so much, 

’ For TfttTor here, it is neccs«ary In re lit rptrovuv. 

* According In t)u moderns, a Inlouc is a dissonant inters si, oliierssisc tailed a «iipcrfluous fourth. 

It is also a kind of redundant third, consisting of two tones, and two semitones, one greater and one 
less. And the ratio of the tntoue i a, |j to J2. Tins however does not accord with the ratio of the 
tritone given by I’roclus, both in this plate, and above. For I fins is uot to 0561 as 32 to 45, bul as 32 
to 45 IJJJ. Nor in the other instance above, is lyii to 21 b7 as 32 to 45. 


7 1 


PROCLUS OS THE 


[BOOK III. 


therefore doe* c exceed b as b exceeds a. Hence b is an arithmetical mean 
between a and c. Again, Iveeause of such as a is two, of such b is four, hut the 
arithmetical mean between them is d; hence d will |e three of such nuinhers, as a 
is two, and b four.' But of such as b is four, of such c is six. Of such there¬ 
fore, as a is two, of such d is three, and c is six. ! Ieuce d compared to a and to c, 
will produce an harmonic midtile/ l or by the same part of the greater it is ex¬ 
ceeded bv the greater, and by the same part of the less exceeds the less. And thus 
much concerning this particular. 

Seierus, however, thinks that this diagram should not end in a tone, but in the 
leimma, because Plato terminates in this all the discussion concerning the division 
of the soul, lu order, therefore, that it may terminate in the leimma, Severus 
transfers some of the terms, and makes all of them to he thirty-four. But as in 
the thirty-fourth term, the half of unity occurs, lie doubles the terms, and makes 
the first part to !>e 788, vvhii h is the double of 381. <M this, therefore, lu* places 
the sesipiioctave 881, and of this again the sesipiioctave 872. l'o this also he 
adapts according to the leimma, 1021. But ot this he takes the sesipiioctave 
1152; of this the sesipiioctave 1288; and ol this again the sesijuioclaie 1158. 
But to this he adapts according to the leimma 1538, and places the sesipiioctave 
of this, 1728, and of this again the sesipiioctave 1811. To this likewise he adapts 
according to the ratio of the h iiuma, 2187. And of this lie assumes the sesqui- 
octave 210 1; of this the sesquioctave 2002; and of this again the sesipiioctave 
2818. To this also he assumes 3782, which has the ratio of the leimma to it, to 
this the sesipiioctave 3158; a id to this in a similar manner 3888. 'l'o this likewise 
he adapts as the leimma 4371; of this he assumes the sesquioctave 4808; of this 
the sesipiioctave 5181; and of this again the sesipiioctave 5832. ‘l'o this also he 
adapts according to the ratio of the leimma, 8144 ; and ot this he assumes the ses¬ 
quioctave 8812 ; of this the sesipiioctave 7778; and of this again the sesrpeoctave 
8718. To this likewise he adapts as a leimma P218. But of this he makes the 
sesquioctave 10388; of this also 11881; and of this, agon, he makes the sesqui- 
octave 13122. 'l’o this he adapts as a leimma 13824 ; ol this also he assumes the 
sesquioctave 15552 ; of this the sesipiioctave 17 188; and of this, again, the sesipii¬ 
octave 18783. And to this he adapts 20838, having the ratio of the leimma. 
As far as to this, therefore, he gives completion to the diagram, making the leimma 
to 1 m* the end ; except that in these terms, there is first the sesquilei tian, after¬ 
wards the sisqnialter, then the sesquitertian, and afterwards the sesquialter ratio. 

* Hence a* 2, 3, V are in arithmetical proportion, so likewise will their eijuiinulliples, 2x. in. lx. 

* For 2, 3, anil 6 arc id harmonic proportion, and therefore their eijnimuitiples also are in the same 
proportion. For 6 ex* eeds 3 bv (he half of 6, and 3 exceed* 2 bv the half of 2. 









BOOK III.] 


TIM /El'S OF PLATO. 


73 


Arxl again the sesqniterlian, afterwards the sescjuialfor, and then three sesquialter* 
in a following order, as is evident from tin* above description. 

It happens, therefore, in this diagram, that there is a quadruple diapason, that 
the diapente occurs once, and that tin* tone is redundant. I’or three s'*sfpii;dters, 
make one diapason and tone. The diagram, however, does not end in atom*, hut 
in the leinima. Hut this was the tiling proposed to he effected. .Severus, there¬ 
fore, does not take aw ay the tone, luit does not end in it. So that the w hole diagram 
according to all the terms, consists of a quadruple diapason, and the diapentes, 
and one tone. If also we wish in monadic numbers to assume these intervals, we 
must survey tin* progression extended as far as to twenty-seven. For *2 is double 
ot unity, 4 is the double of 2, 8 of 4, and It; of 8. And as far a- to this the qua¬ 
druple diapason extends. Hut of Hi, *21 i> the sesquialter, and this is the diapente, 
and to this *27 has a sesquioctave ratio. So that the before mentioned symphonies 
are |w?riect« d horn one part, as far as to twenty-seven. This, therefore, as I have 
said, is common to all the diagrams. Hut they difibr from each other in this, that 
some are in tin* form of the fitter x, but others are in a right line. For of the 
ancients, Adrastus employs figures in the form of X, but Severus ri^ht lines, 
which in my opinion is Ijetter. For in the figures which are in the form of the 
letter x, the same numbers are found twice in differt nt places. Hut this is discor¬ 
dant with the things themselves. For there are not two parts of the soul which 
are the same. Hut all these numbers are parts of the soul. Tlicv differ also in 
this, that some of the diagrams end in a tone, but others in the leimma. Some 
al*>o are more perspicuous, though the same numbers are assumed twice, as is the 
case w ith those diagrams w Inch distribute the duple and triple 1 ratios in the sid< s 
of triangles. Hut others place each numlier once mall the intervals, though this 
causes a more ditlienll ilivision of the duple terms, into super-particular and 
super-partienl ratios. We have tbefore premised such things as may contribute 
to tin* theory of the psychogonic diagram, to those who survey it mathematicallv. 

As we are enterin': however on the more important explanation of the words of 
Plato, we think it requisite to speak in the first place, concerning the division itself 
according to which the soul is divided in these ratios, and to take avvavhy argu¬ 
ments such things as arc* an impediment to our apprehending the truth respecting it. 
Let no one, therefore, think that this division is corporeal. For it has l>een before 
demonstrated, that the middle nature of the soul is exempt from bodies, and at the 


Itoth the sense of what is here said, and the version of Thonia:us, require the insertion in tins place 
of sai rfttrXarrwvt. 

Tim. Plat. 


\ OL. II. 


K 


74 


PROCLUS ON TIIK 


fBOOK III. 


same lime from every partible essence which is distributed about them. Nor 
must it be supposed that the soul is Ik tier indeed than bodies, but that it is 
divided after the same manner as the terms or boundaries, and intervals by which 
bodies 1 are measured. For things that have interval, are not wholly and through 
the whole present with themselves, ami when divided, are not able to preserve 
an unconfused union. Hut the soul participating of an impartible allotment, is 
united to it-elf, and exhibits all the same eh ments subsisting the same in all its 
parts Nor again must this section of the soul, be considered as a division of 
numlier. For tin* soul is imb ed number, vet not that which is according to 
quantity, but that which is essential, self h goften, having the form of unity, and 
converted to it-elf. Nor h t the prest nee ot tin >e ratios in all tin parts be com¬ 
pared to spermatic reasons. For fh.se are imperfect, coipon al-forined, and 
miU-nal, and entirely fall sliort of the immaterial and pure essence of the p-j du¬ 
cal reasons. Nor let any one assimilate the before-mentioned parts to the 
theorems of si ielice, because each theorem possesses the vv hole [science of wine i 
it is a tin mem]. For we do not now ( misiib r the knowledge, but the es-< m e ot 

M , u p Nor is it propi r to think that tin- dilh-rem • > of i s-etu e>, are similar to 
the distinctions of habits. For the killer are entirely varied in tin natures that 
po—I — 111 . Ill, but the lull ill i are i slablisln d with invariable sann ness in d< liniir- 
gic boundaries. Il. nee if is necessary to suspend the primordial principle of the 
psychogenic division from the demiurgic cau-e, and from perfect measures, which 
eternally pre exist in real beings ; to wbicb also the l)i iiiiurgus looking, divides 
the soul. For as be divided this universe by intelligible paradigms, thus also hr 
separates the essence of the soul by tin* most beautiful boundaries, assimilating 
it to the more ancient and primordial ( auses. I he mode therefore of division, is im- 
i uih nut, inttilt ctuuf, nndt filed, pn/, t (ire of the t ssem c of lhe soul, gt m rain e of the 
multitude in it, co lit, live through hurmuni/ into one order, and connect ire of divided 
parts, at one and the same time being the cause of the umningled purity of the 
multitude in the soul, and producing a communion of reasons conn rging to the 
same essence. 

\ m l tlir Demiurgiis, indeed, appears to consume the whole by ibvulmg it into 
parts. J’or thus also in a certain rc>j»ect Timieiis says, that he consumed the 
iJwlc from which he cut off these parts." I hi-, however, is not the case, but it is 
necessary to preserve both impartible, and that the wholeness remaining imparli- 


* For airtjy lien*, u i*> necessary l<» re.nl uurn 

1 For aXXu hafitptoTcv lu re, it is necessary to rca»l a\\' aprpioTo*. 







BOOK 111.] 


TIM.EUS OF PLATO. 


75 


l>lo, tin? division into multitude should he effected. For if we assume one of these 
only, I mean the sec tion into jiarts, we shall make the soul to he partible alone. 
The u hole there/ore is distributed into parts, and at the same tunc the n hole remains. 
Airain, the impartible of the soul equally participates of the impartible and the 
partible. For it is well said, as we have before observed, by the ihcmoniaral 
Aristotle, that there is something impartible in partible natures, which is connec¬ 
tive of them ; so that it is much more necessary, that something impartible should 
remain, in things which have not only a partible, but also an impartible nature. 
F’or if this did not remain, that which consists of both would lie alone partible. 
It is evident however, that it is necessary the whole should remain in the pene- 
i at ion of the parts, it the Demiurgus is an eternally producing cause, lint he 
constituted the soul one w hole, prior to the division of it. For he did not obli¬ 
terate it in producing something else. lint he always produces every thing, and 
eternally, and causes that which is produced to remain what it is. Hence the 
wholeness is not destroyed, when the parts are constituted, but it remains, and 
precedes the parts. For he did not produce the parts prior to the whole, and 
afterwards generate the whole from these, but vice versa. The essence therefore 
of the soul is at one and the salt*® time a whole, and lias parts, and is one and 
multitude. And such is the division of the soul which Tiuucus assumes. 

The mode, however, of unfolding it, should accord with the essence ( ,f the soul 
being liberated from visible, lint elevating itself to essential and immaterial har¬ 
mony, and transferring from images to paradigms. For the symphony which 
flows into die ears, and which consists in sounds and pulsations, is very different 
from that which is vital and intellectual. IVo one, therefore, should stop at the 
mathematical theory, but should e\< ite himself to a mode * of survey adapted to 
the essence of the soul ; nor should he think that we ought to direct our attention 
to interval, or the differences of motions. For these are assumed n mutely, and 
are by no means adapted to the proposed subjects of investigation. But he should 
survey the assertions by themselves, and consider how they afford an indication of 
the psychical middle, and look to the demiurgic providence as their end. In 
the first place therefore, if you are willing thus to survey, since wholeness is triple, 
one l*eing prior 1 to parts, another consisting of parts, and another lieing in each 
of the parts, as we have frequently elsewhere demonstrated ;—this being the case, 
Plato has already delivered the wholeness of the soul which is prior to parts. For 

1 For mroi' lierc, read rpowov. 

* Instead of wpet rwr ptpm* in this place, it is accessary to read rpo r w , 


76 


PKOCLUS ON THE 


[DOOK. lit. 


he made it to he oih? whole prior* to all division into parts, and which as we have 
said, remains what it is, without In-in- consumed in the production of the parts. 
For to Ik 1 willin- to dissolve that which is well harmonized is the province of an 
e\d nature. But the dissolution is ell', clod l.y c onsuming the whole into the parts. 
In what is now delivered however, he constitutes it a whole from parts, consum¬ 
ing the whole mixture into the division of its essence, and through the harmony 
oHI.e parts, remlei.n- it a whole de novo, and . aium- it to he complete from all 
appropriate parts. Hut lie shortly after teaches us the whoh u. - which is in each 
of the parts, div ulin- the w hole smil into certain circles, and in oat h of the cm les 
ins. rtin- .,|| I!,,- irasons, wlm h lie had air. ady mad. manifest to us m what he 
had 1*. fore said. For lie had said, that in . a. I. of the parts there are three [i. e. 
same, dill, rent, and essence| in the same manner as in the whole. h\« ry part 
then lore, as well as the whole, is in a certain n sp. et a triadic whole. lienee it 
is necessary that the soul should have three wholenesses, because it animates 
the universe, which is a whole of wholes, each of which is a whole aecordin- 
to the wholeness which is in apart. So that the soul animating the universe in a 
twofold respect, hotli as it is a whole, and is consisting ot total parts, it requires 
two wind, in -M S, and tran-e. ml- the tiling that are animated, havm- snmi thin- 
external in them, so as circularly to cover the universe, as Tiuia-us says, as with 
„ veil, Jlv the wholeness, therefore, which is prior to parts, the soul entirely 
runs above the universe, hut by the r. maiiiin- two connects the universe and the 
parts it contains, these also In in- vvholi s. 

In the next place, it must he observed, that I’lato proceedin'.; from the be-m- 
njnjr to the end, preserves the monadic and at the same time dyadic nature ol 
the soul. For he reduces the hyparxis of it to essence, same, and dillereiit, and 
distributes the number of it aernidm- to a twofold division, h. -liniiii- from mu 
oart. into duple and tuple numbers. He also surveys the media or middles, 
in one of them comprehends the other two, 1 and acoordiri- to each ot these 
unfolds twofold se-ipiialt. r and sesi|iiitertian ratio-, and a^ain cut- these into 
sesijuioc laves and Icimuias. In what follows lihev ise, he divides the one leli”th 
into two, and the one li-ure of the soul into two periods. \ml, in short, lie no- 
where omits the monadic and at the same time dyadic, and this with the trr. ..test 


' Amt lur iri * a»*H pf/HOfM/v here, also, read rrpo k. \. 

1 i. e. I» the •■e.inielrie luiilille I.r |o.>j><>rlion, n lm ii n.ui|m lr. uds arnliinHical and harinoiiual 
|>l..p>>r(:o(i I 11 to an\ three iliimhers ill arilhun lieal |»r..|.orli*ni, a fourth uuaili. r is a.ldul, so 
a> i.. |ir.i<luie i;e..u.etiii.il |ir..|nirli.ui, then this 11n41url11.11 will i«.iu|ireheud hulh that whiili is arith- 
uiftKnl, ami lh.il which Is hurilionieal Thus ll tu the terms 1 . 2 . J a luurlli Urm is added »il. <>, M> 
ilul U Iiiav he 1 ; 2 : : 3 : <>, llicn 1 , 2 and 3 aie ui arillmu lital, and 3 and 0 111 harmonic, 

proportion. 







DOOK III.] 


TIMEX'S OF PLATO. 


77 


propriety. For the monadic alone pertains to intellect, on which account also 
intellect is impartible. lint the dyadic pertains to hodv, whence in the genera¬ 
tion of the corporeal-formed nature, Plato hejjan from the dnad, fire and earth. 
«md arr.m^i d tvvo oilier genera ol element's b< tween these. 1 he soul, however, 
oein; a medium Is-tween intellect and body, is a monad and at the same time a 
duad. Hut tIn* cause' ot this is, that in a certain respect it equally participates 
of bound and infinity ; just as ml. Meet indeed, is allied to bound, but body rather 
pertains to infinity, on account of its subject matter, and divisibility ad infinitum, 
^viid if after tins manner, some n fer the impartible and the partible to tbe monad 
•iiid i ml i finite duad, t hey ‘•jirak con to nimbi v to tilings tin-in selves * but if as making 
the soul to Im> number, in no respect difieriii" from monadic nuinliers, they are 
'* r ) bir Iroin asserting that wlm h happens to tin* essence of the soul. The soul, 
then-fine, is ;i monad and at the same lime a duad, adumbrating hy the monadic, 
intelleetu.il bound, but by the dyadic, infinity; or by tin* former, Inan^ the linage, 
indeed, ol the impartible, but by the latter bi ini; the paradigm of partible natures. 

In addition to these things also, it is requisite to survev, lion a two-fold work, 
of the D* miiiriius is here delivered. I o*r he divides the soul into jiarts, hanno- 
lii/es the di\ided parts, and renders them concordant with each other. But in 
<... < 11 hit th. so things, he em r.ri/es at one and the same tune Dionysiaeallv [i. e. 
Barehical \ ] and Apollouiacally. I or to divide, and produce vv holes into parts, and 
to preside o\er tlie distribution <>| lorms, is Dionysiaral; but to perfift all things 
harmoniealIy, is Apolloni.tral. As the Deiniur^us, therefore, comprt bends in 
hiiiLsell the cause ot both these (>ods f hr both divides and harmonizes the soul. 
Lor the hebdomad is a number common to botli those divinities, since theolotjists 
also say that Bacchus was div ulrd into seven parts : 

Into sci€-n parts tlie Titans cut the bov. 

And they reier the hrptad to A|»ollo, as containing ail symphonies. For the 
duple diapason first subsists in tin* inonad, duad, and tetratl, of which numbers the 
hebdomad consist-,. Hence they call the (iod Ilebdoma'retes, or horn on the 
seventh day, aiui assert that this dav is sacred to Inin; 

l or on tins day baton , bore * llic bind 
Ulm wi art a •M.UIcn sword. 

Just as the si\th tlav is sacred to Diana. This number, indeed, in the same 
manner as the triad, is imparted to the soul from superior causes; the latter from 
intelligible, hut flu former from intellectual natures. And it is also imparted from 
»liese very divinities [Apollo and Bacchus], in order that by a division into 

tor ai£ior here, it is obviously necessary to read atrtor t<. 

1 or yjtvoauy a ytipara iierr, read x/>vira«opa y<u aro. 


78 


l'KOCLUS ON THE 


[BOOK III. 


seven parts, the soul may have a signature of the Dionysiacal series, anti of the 
fabulous laceration • of Bacchus. l'or it is necesfurv that it slioultl participate 
of the Dionysiacal intellect; anti as Orpheus says, that (rearing the Coil on its 
head, it slioultl Is* dmdetl conlbrinalily to him. But it possesses harmony in those 
parts, as a symbol of the Apolloniacal order. I'or in the lacerations of Bacchus, 
it is Apollo who collects and unites tin; distributed parts of Bacchus, according to 
the w ill of the father [JupiterJ. In these mimlreis also, the three middles are com¬ 
prehended.* These therefore being tlu< i , adumbrate not only in the sold but 
every where, the three daughters of Themis. And the geometric middle, indeed, is 
the image of Kimoima. 1 * * * * 6 7 Hence Plato in the Law s s lys, that she adorns polities, 
and disposes tin m in an orderly man in r, and he liken ise cell hrali s her as the judg¬ 
ment of Jupiter, adorning the universe, and comprehending tlit true political 
science. But tin* harmonic middli is an image ol Dice or Justice, distributing 
a greater ratio to greater, hut a less to lesser terms. This lmwewr is the work 
ofjiistice. And the ai ithiiu tn al middle is an image ol Peaee. * For it is this, as 
It Is also said in the Laws, which imparts to alt things tin iipiat aieoiiluig to 
quantity, and makes peoph at peaee with people. 1 or the solid analogy fi. e. the 
triplicate proportion] prior to these, is sacred to tin ir mother '1 hemis, who com¬ 
prehends the powers of all of them. * And thus much universally concerning 
tin ■sc three limldh s. 

Tin se tlirei middles ’ lunvi ver, may In- said in a w ay adapted to what has Keen 
before observed, to be the sources of union and connexion to the soul, or in other 
words, to l*e unions, analogies, and Immls. lienee also limans denominates 
them bonds. I’or prior to this, he h id said, that the geoim trie middle is the 
most beautiful ol bonds, and that the other middles are contained in this.* But 
every bond is a eerlain union. It therefore tin middles are bonds, amt bonds 
are the unions of the tilings that are hound, that which follow s is e\idenl. Hence 
thes« pervade through all the essence of the soul, 1 and render it one from many 

1 fur r III lilt* |tl.it r, l«l<l iteiifiii} ^,111.. 

1 I i*. ill llir iiuiiiIm 11 I. .’ 1. I. li. Ilir lirliiliiiii.nl, n» I’iih In* ulrnm - ', »'ili»i»lnii; «*f 1. « Jlii'l I I nr 

I. .V unit J. an in arilliiurlit al |iri>|M>rlinii. '1 hr inimhcr* J. uml (i. uml alto 1. uiiil ti. me hi hul- 
nniuic.il |ir<i|>nrln>ii. Ami llit iiiunher* 1. 2 .1 ami (i. arc m gtouu Itical |>io|uirlu>ii. 

1 Instead i>f (vri'iui here, it h in cnuri to luil l.nu/nai 

* For triplicate, coiim.-Us nf geometrical |>r<>{>>>r(i<>0, au<l geomclric.il colilam* in ilt< If, n> v*r line 
brforr •Imwii, ihe arillum lu al, uml I lie li.miuiiiic.il |>r<>|>orlmn ; uml llicrcfmc lri|>liculc, or solid ana¬ 
logy, comprehend* in itM-lf llir three middle*. 

1 Mffforijrri I* omitted III the original. 

6 For O' Tovrun lit rf, it is ub\ touslv nftmarv to r«*ad o rovry. 

7 The words y*\, f /* uc omitted in the original, but evidently ought to b* inserted. 







HOOK 111] 


TIM ILLS <>i PLATO 


79 


wholes, as they are allotted a pow< r of binding together tilings of a various nature. 
A'J however they are three, the geometric inuhile hinds every thing that is essential 
in souls, For esseiire is one reason, proceeding through all things, and connect¬ 
ing first, middle, and last natures, just as in the geometric middle, one and the same 
ratio, pervades pi rtcctly through the tlirei: terms [of whit h the proportion consists]. 
Hut the harmonic middle connects all the divided sameness of souls, imparting to 
the extremes a communion of reasons, and a kindred conjunction. And sameness, 
indeed, is seen in a greater decree in more total, hut in a less decree in more partial 
natures. And the arithmetical middle l>indstlieall-v ariousdiversitvof the progression 
ofthe soul, and is less inherent in things which are greater, hut more in such as are 
less, according to order. Fur difference has dominion in more partial, just as same¬ 
ness has in more total and more excellent natures. And these two middles have 
something hy which they communicate with each other, in the same manner as 
sameness and difference. As essence also is the monad ofthe latter, so the geo¬ 
metrical middle is the monad ofthe former. The geometric middle, therefore, is 
the union ot the essences in all the A 1 terms ; the harmonic of the erjually numerous 
samenesses; and the arithmetical, of the differences.' Hence all these extend 
through all tin* terms, or how could a certain whole he produced from them, 
unless they were as much as possible united to each other ? Kssontiallv indeed, 
hy the geometric middle, hut in another and another wa\ hy the remaining two. 
On this account also the arithmetical and harmonic middles become the consum¬ 
mation ofthe geometric middle, in the same manner as sameness and difference, 
contribute to the perfection of essence. For because the arithmetical and har¬ 
monic middles subsist oppositely with reference to each other, the geometric 
middle connects and, as it were, weaves* together their dissention. For the 
harmonic middle indeed, distributes as we have said, greater ratios to greater 
terms, and less ratios to less terms; since it evinces that things which arc essen¬ 
tially greater and more total, are also more comprehensive in power than such as 
are of an inferior nature. Hut vice versa, the arithmetical middle, distributes less 
ratios to greater terms, 1ml greater ratios to less terms. For difference prevails 
more in inferior natures, just as sameness on the contrary, lias greater authority in 
superior than in inferior natures. And the geometric middle extends the same 
ratio to all the terms ; imparting by illumination union to first, middle, and last 
natures, through the presence of essence to all tilings. 

The Demiurgus therefore imparts three connective unions to the soul, which 
Plato denominates middles, as binding together the middle order of wholes. 

* It i* litre necessary l« tlie wools t] rwr trrpori |rwr. 

* For here, it is necessary lo read rvt 


80 


PKOCLUS ON THE 


[book 111. 


And of these, the geometric middle collects the multitude of essences, and 
causes essential progressions to lie one : for one ratio is the image of union. But 
the harmonic middle, hinds total samenesses, and the hyparxes of them into one 
communion. And the arithmetical middle, conjoins first, middle, and last dif¬ 
ferences. For, in short, diil'erenre is the mother of numbers, as we learn in the 
Parmenides. These three, however, \i/.. essence, sameness, and dillerenee, are in 
each part of the soul, and it is requisite to conjoin all of them to each other through 
a medium and colligative reasons. 

In the next place, w e >..) that the soul is a plenitude of reasons, she being more 
simple than seiisihh-s, hut more composite than intelligihles. Hence imnrus 
assumes seven ratios m the soul, viz. the ratios of equality, multiplicity, suhumlti- 
plicity, the sup* rparticular and superjiartient ratios, and the opposites of these, 
the siihsiijHTpartic.ilar, anil subs.qierpartient, hut not the ratios which are eom- 
pounded from these. For these are adapted to corpor. a! reasons, since they are 
composito and partible. The reasons in the soul, however, proceed indeed into 
multitude and partihility, vet together with multitude, they exhibit simplicity, and 
the uniform in conjunction w ith a distribution into parts. Hence tin y are not 
allotted an hypostasis in the monad, and the impartible, in the same manner as 
intellect. For intellect is alone monadic ami impartible. Nor does the mul¬ 
titude of them proceed into composite reasons. And multiple ratio indeed is in 
oneway only partible, viz. according to the proluiitu 1 or greater term : for the 
hyJ>olo"Os, or less term, is without division, and is not prevented from being unity. 
But the siiperparticular, is divisible in a twofold respect, viz. according to the 
prologos and hypologos; hut is impartible according to dillerenee.* And the 
biqverpartient is partible, both according to the prologos and hypologos, and ac¬ 
cording to dilh reiice. 1 So that the first of these, is div isihle in one way only, 
the second hilariously, and the third trifarioiisly. But equality is impartible. 
Tlie sold therefore constitutes the universe by these ratios ; the cnrporeal-formed 
nature indeed, by that which is tnl iriously partible; the nature oi superhetes by 

* Thus for instance, 3 .! to 4 is a multiple ratio, which ill its lowest terms, is that of S to 1 . But 
J it div isihle, ami 1 accurately speaking is nut. Broclus, therefore, in what he now says, speaks of 
multiple ratio when reduce*! lo its lowest terms. 

1 Thus llie superparlicular ratio of 0 lo 1, o in Hs lowest lerms the rate * f 3 lo , and bolh 3 and J 
are divisible, dut this latio according to the differ*nee of the terms, is indivisible; for this difler- 

tiKC h 1. 

t hus for instance, the su|vrrparlieul ratio 3 to 5, which is superhiparticnl, being in Us lowest terms, 
for this isthe case with all superpartient ratio*, is evidently partible, both according to the pto- 
logot and hypvlogoi ; and it is al»o partible according to the difference of the terms. For tins dif¬ 
ference is 











BOOK III.] 


TIM XUS Ol PLATO. 


81 


that which is hilariously partible ; every linear nature, hy that which is partible in 
one way only ; anti hy the impartible the impartihility which comprehends all 
things. For there is something impartihle in partible natures. These things, 
therefore, are truly asserted. 

It is necessary however, to survey these after another manner; premising, that 
mini hers which are more simple, and nearer to the monad, ought to he conceived 
as more primary than those w hich are more composite. For Plato also. Inn ing 
arranged one part prior to all the rest, refers all of them to this, and > mis in terms 
which are especially composite and solid. Having therefore premised this, I say 
that equality and the ratio of equality, has the relation of a monad to all ratios. 
And what the monad is in quantity perse, that the equal is in relathe quantity. 
Hence conformably to this, the soul introduces a common measure to all things 
which subsist according to the same reasons; which measure likewise, brings 
with it one idea the image of sameness. But according to the suhmultiple, and 
multiple ratio, it governs all the whole series of things, connectedly comprehend¬ 
ing them, and exhibiting each total form of mundane natures frequently produced 
hy itself m all mundane beings. Thus, for instance, U produces the solar, and also 
the lunar form, in divine souls, in demoniacal and human souls, in irrational ani¬ 
mals, in plants, ami in stones themselves, and adorns the most universal genera 
hy the more partial series. And according to the snperparticular and suhsiiper- 
particular ratios, it adonis such things as are wholes in their participants, and 
which are participated according to one certain thing contained in them. But 
according to the buperpartient and subsuperpartient 1 ratios, it adorns such things 
as are wholly participated by secondary natures, in conjunction with a division 
into multitude. For of animal indeed, man participates, and the whole of this 
form is in him, yet not alone, but the whole is in him according to one thing, t it. 
the human form; so that it is present to its participant with the whole, and one 
certain thing w hich is a part of it. But what are called common genera, par¬ 
ticipate of one genus, yet not of this alone, but together with this of many other 
genera also, which arc parts, ami not a part of that one genus. Thus, for instance, 
a mule participates of the species from which it has a co-minglcd generation. 
Each species, therefore, either participates of one genus according to one, and 
thus imitates the superparticular ratio w hich contains the w hole, and one part of 
the whole; or it participates that which is common and many things besides, and 
thus imitates the superpartient ratio, which together with the whole possesses also 
many parts of the whole. And besides these there is no other participation of 


Tim. Plat. • 


1 Xwt-rifitptf as omitted in lb* original. 

Von. II. 


L 


8*2 


I'ROCLUS ON THE 


[hook hi. 


sjiecies or forms. Looking also to these things, we may be able to assign the 
specific c uises of those natures which subsist according to one form, as, for in¬ 
stance, of the sun, the moon, and man ; as likewise of those that subsist according 
to manv forms, together with that which is common. For there are many things 
of this kind m the earth, and in the sea; such as animals with a human face and 
the extremities resembling those of a fish, and animals in the form of dragons, 
hut with a leonine face; these liming an essence mingled from many things. 
All these ratios therefore, are \erv properly antecedently comprehended in the 
soul, as they define all the participations of forms in the universe. Nor ran 
there be any otlu r ratios of communion besides these, since all things receive a 
spe< ilic distinction a< cording to tin sc. 

Again, tin n fore, the hebdomad of ratios corresponds to the In hdomad of parts. 
And the soul is wholly through tin whole of itself hehduinatic, in its parts, in its 
ratios, and in its circles. For if the demiurgic intellect is n monad, hut the soul 
primarily proceeds trum intellect, it will have the ratio of the hebdomad to it. 
For the hebilomail is paternal and motherless. \nd jierhaps equality imparts to 
all tin 1 psychical ratios, a < imiinuiiioii ot the «ipial, in ordef" that all may commu¬ 
nicate w it h all. lint tin- multiple ratio a thirds an indication of the manner in w Inch 
th< ratios that are more single, un asure those that are multitudinous, the form* r 
w hoilv proei eding through the w hole ot the latter ; those* that are impartible mea¬ 
suring those that are more distributed into parts. The superparlieular how¬ 
ever, and siihsiijierpaitit ular ratios, indicate the dillerenec according to which 
whole ratios tin not eoiiimuim at< with whole, hut ha\e indeed a partial habi¬ 
tude, yet are conjoined affording to one certain most principal part of tin in- 
selves. And the siiperpaitieiit and siilisiipiipartunl ratios allord an indica- 
tioii of the last nature, according to w hich there is a certain partible and mul¬ 
tiple d communion ot the psychical ratios, on account ot diminution ami infe¬ 
riority. For the mure elevated of these reasons are united wholly to the whole 
of cat h other. Hut those of the middle rank are conjoined, not through the w hole 
of themselves, but according to the highest part. And those of the third rank, 
partibly coalesce according to multituih s. 1 say, for instance, essence communi¬ 
cates with all the ratios, measuring all their progressions : for nothing in them is 
unessential, lint 1 sameness, being itself a genus, especially collects the sum¬ 
mits of them into one communion. And diflm-ncc particularly measures their 
divisions and progressions. 1 he communion, thcivlorc, ot the psychical ratios, is 
every w here 1 exhibited. 1 or it is i it In r all- p< rh 1 1, or alone subsists according to 
the summits, or according to extensions into multitude. 

‘ tor < t bt here, it is nerrssary In r* ait ») be. 

1 licit ail of w\>iy in tins jil.nr, il is rcijuisilc to read xn»rax‘>n. 








HOOK III] 


TIM/EUS or PLATO. 


a:i 

hart her still, in tin 1 next place li t us survey, how tin* seven parts 1 are allotted 
tlu ir livpn-tasis. Tli.- first part then, is most intellectual and the summit of tli<* 
soul, conjoining it to tht one itself, and to the hvparxis of tin- first essence. 
IlfiK'f also it is railed one, as having the form of unity, and the number of it pro- 
reeding * into multitude, is detained by union. It is likewise analogous to the 
rauso and centre of the soul. For the soul abides according to this, and does not 
depart from wholes. And the tetrad indeed, is in the first monads, on arroimt 
of its stability, and rejoicing in equality and sameness. Hut the ogdoad is m 
the monads of the second order, on account of diminution, and the prmidrnrc of 
the soul whirl) extends as far as to the last of things, and that which is most 
material.’ And the triad is in the monads of the third order, on account of the 
circumduction to the all-perfect of the multitude w hich it contains. And at the 
same time, it is evident from these things as from images, that the summit of the 
soul, though it has the form of unity, yet is not purely one, but this also is an united 
multitude. Just as the monad, is not indeed without multitude, yet at the same 
time is unity. Hut the one of tin’ finds is our alone. And the ewe of intellect is 
more one than multitude, though this also is multiplied. Hut the one of the soul 
is similarly one and multitude; just as the unity of the natures posterior to it, 
which are divisible about body, is more multitude than one. And the one of 
bodies, is not simply one, but the phantasm and image of unitv. Hence the 
Uean guest, or stranger, sacs that i very tiling corporeal is broki n in pieces, as 
having an adventitious unity, and never ceasing to be divided. Hut the second 
part multiplies the part prior to it, by Generative progressions, which the duail 
indicates, and unfolds all the progressions of essence. Hence it is said to lie 
double of the first, as imitatin'? the indefinite duad, and the intelligible inlinitv. 
And the third part again converts all the soul to its principle; and it is the third of 
it winch is convolved to the principles. This, therefore, is measured by thA first 
part, as being filled with union from it; but is conjoined more parliallv to the 
second part. And on this account it is said to be triple of the first, but si-squi- 
alter of the second ; being half contained indeed bv the second, as not Inning an 
equal power with it, but perfectly by the first. Hut again, the fourth part ami 
1 resides this the fifth, evince that the soul peculiarly presides over secondary 
natures. Lor these parts are tin* intellectual causes of the iiirorporenis which are 
divided about bodies, as they are planes and squares; the former being the square 
of the second, and the latter of the third part. And the fourth part," indeed, is 

1 Tlir«r *c\cn parls arc line iiiiiiiIkt» I. C. J. 4. 8, 27. 

* 'porev >“••>« i* nmiltcd in (lie original. 

’ Tor arfjorarov here, 1 rud «»i\orarv* 


64 


PROCLUb ON THE 


[dook 111 . 


the cause of progression anil generation, but the fifth, of conversion anil per¬ 
fection. For both are planes; but one is from the second part, subsisting twice 
from it, anti the other from the third part, thrice proceeding from it.' And it seems, 
th it the former of these planes, is imitative 1 of the generative natures which are divi¬ 
sible about bodies; but that the latter is imitalixe of intellectual conversions.* Forall 
knowledge converts that which knows to the tiling known; just as every nature wislii- 
to generate, and to make a progression to that which is inferior. And the sixth and 
seventh parts, contain in themselves, the primordial causes of bodies and solid 
masses: for these numbers are solids. And the former ol them, indeed, is lmm 
the second, but the hitter from the third part. But Plato m what he says convert¬ 
ing the hi>t to the first parts, and the terminations of the soul to its summit, 
places one part as octuple, but the other as twenty seven times the first. And 
thus the essence of the soul consists of seven parts as abiding, proceeding, and 
returning, and as the cause of the progression and regression of the essences 
divisible about bodies, and of bodies themselves. If, also, you are willing so to 
speak, Ilecause the soul is allotted an hypostasis between impartildes and p irtibles, 
she imitates the former through the triad of the terms, but antecedently assumes 
the latter from the ti trad. But the w hole of her consists oi all the terms, lieeause 
the xx hole of her is the centre of wholes. It is possible also to dixide these parts 
according to tin* duple order, if you assume the summit of the soul, and consider 
the permanency, progression, and regression* of it, and also the i oiixersioii to it 
of things proximatelv posterior to it, and the last subjection ol solids, or rather 
the diminution of tlit* cause of them, according to tin* duple ratio. 1 or you xxill 
find that the xvliole of this co-ordination pertains to the prolific du id. Blit again 
the regression of itself to itself, and of the natures proximatelv posterior to it, and 
of those that rank in the third degree from it, to the uniform and collective 
essence of w holes, subsist according to the triple order. '1 he arithmetical there¬ 
fore and harmonic middles, give completion to these intervals, xxliicli are essen¬ 
tial, and Mirvevcil according to existence itself; some of them as xxc haxe said, 
binding tlit ir samenesses, tint others their difleretit es. 

Farther still you m »y al-u say, in a way more proximate to the things them- 
v< !xes, that the smd according to one part is united to the natures prior to it, and 

' The third part i* 3, and J) u c«|ual to 3 + 3 + 3. 

1 I or -><» here, it ij tn*i’es***ir\ l»* IT.id 

» Iiistiail ef-, 01 .^«/<u> T,)i ir f v.„. v »i if!-** OJI vJo X i}i «iri<Tr,>orruor 111 this pl*ce, il Is 

necessary t« n-j.l i uiifuriil.ihly In I In* xcro.in ol'Tliolun-in, ij it r vr tct(>~r twiorpc yi>vr)T«r), except 
llul hercabo for it is requisite to rtatl /njjFjnci}. 

* 1 here is an omission here hi the original, of it 







BOOK III.] 


TIM,El'S OF PLATO. 


85 


this part is the summit of the soul; hut according to the duple and triple part, it 
proceeds Imm intellect, and returns to it;’ and according to the double of the 
double, anti the triple of the triple, it proceeds from itself, and attain returns to 
itself, and through itself a> a medium, to the principles of itself. For through 
being tilled from these principles it is prolific * of secondary natures. And as 
indeed, the progression from itself, is suspended from the natures prior to itself, 
thus also the conversion or regression to itself’ is suspended from the regression 
of tli*‘ beings that are prior to it. lhit the last parts, according to which it consti¬ 
tutes the natures posterior to itself, are referred to the first part; in order that a 
circle without a beginning may hr; unfolded to the view, the end Im mg conjoined 
to the beginning, and that the universe may become animated, and at the same 
time endued with intellect, the solid numbers being co-arranged with the first 
part. Moreover, he says that from these middles, sesquialler and sesipiitcrtian ra¬ 
tios, and also sesqWioetaves, become apparent. What else, therefore, does he intend 
to indicate by these things, than the more partial dillerence of the psychical 
ratios? And the sesquialter ratios indeed present us wit ii an image of partible 
communion, hut arrording to the first of the parts. The sesipiiterliau ratios, of 
partible communion according to the middle terms. And tin* sesquioctaves of 
this communion, according to the last b rms. Hence also, the middles or pro¬ 
portions arc conjoined to each other, according to the scsipiioetave ratio. For as 
being surveyed according to opposite genera, they have the smallest communion; 
hut they are appropriately conjoined to both extremes. 

1 imams also adds, that all the sesrpiitr rt inn ratios are filled by the interval of the 
sesquioctave, in conjunction with the leimma ; indicating that the terminations of 
all tin ■se ratios, end in more partial hypostases, in consequence of the soul com¬ 
prehending the causes of the last and |>erfectly partible essences in the world, 
and pre-establishing in itself, the principles of the order and harmony of them, 
according to the demiurgic \vill. Tin* soul therefore, possesses the principles of 

harmonious progression and regression, and of the division into things first, 
middle and last; and is one intellectual reason or ratio, receiving its completion 
from all ratios. And again, that all the harmony of the soul, consists of a 
quadruple diapason, diapente and tone, is consonant to these things, l'or since 

* According to the version of Thoniaeui, there is an omission here in the original, of the words vara 
bt rr)V bcw\aruav vat rfuwXairiar, avo rev rev rpoutr i, ioi rpol airror ixierptijHi. Indeed the sente requirei 
tbit addition. 

* For porvpot in this place, it it necessary to read yonpot. 

* The words ovrvt rj eii caiTijr ewnrrpo^ij, which are omitted in the original, ought to be inserted, 
conformably to the version of Thomaais, 


PllOCLUS ON Tin: 


[BOOK Ilf. 


80 

then* is harmony in the world, anil also in intellect ami in soul, on which account 
Tiina-us says, that the soul participates of harmony, and is harmony,—hence the 
world participates of harmony decadically, hut the sou! tetradieally, and hannonv 
pre-exists in intellect monadically. And as the monad is the cause of the tetrad, 
hut the tetrad of the derail, thus also, the intellectual harmony, is the supplier of 
the psychical, and the psy< local of sensible harmony. lienee Tiuucus conceived 
that the quadruple diapason, is adapted to the harmony of the soul. For the 
soul is the proximate paradigm of the harmony in the sensible world. Since 
however, live 1 figures and live centres in the universe, give* oomph-lion to the 
whole, the harmony diapente also, imparts to the world the symphony which is 
in its parts. Since, likewise, the universe is divided into nine parts, the sesipiioc- 
tave produces the communion of the soul with the world. And In re von may 
see that the soul comprehends the world, and makes it to he a whole, according 
to cause, * as one, as consisting of four, and also of five parts, and as divided 
into nine parts, harmonizing and causally comprehending the whole of it. For 
the monad, the tetrad, the pentad, and the ennead, 1 procure for u> the whole 
numlier, according to which all the parts of the world are divided. Hence the 
ancients assert that the ."Muses and Apollo .Musageles, preside over the universe; 
the lat»er supplying the one union ol all its harmony ; hut the former connecting 
the divided progression of this harmony, and rendering their number concordant 
with the tight Syrens mentioned in the lb public. I bus therefore, in the middle 
of the monad and the ennead, the universe is adorned tetradieallv and pentadi- 
callv ; tetradieally indeed, at < ordmg to the four ideas of animals, which the para¬ 
digm comprehends; but pentadicallv, according to the live figures, through 
which the Deiniurgus distributed all tilings, hinis* If, as Tima-iis says, introducing 
the tilth idea, and arranging this harmonieallv in the universe. 

Again therefore from the lieginiiing, we mav sav, that the Demiiirgus having 
twofold powers, the one being ellective of sameness, as we learn in the Parme¬ 
nides, hut the other, of diflcrcnce ; he both divides and hinds the soul. He is 
also the filial cause ol these, m order that the soul mav become the middle of 
wholes, being similarly united and divided, two tilings existing prior to it, divine 
natures as unities, and beings as things united ; and two also being posterior to 

' tor *in ru In-re ri .nl * or«. 'I tn-M- live li^uri-j arc tin toe regular limlies, viz llir ilmli-c.ilirilron, 
t lie |i\ r uni I, llir inl.ilntlinn, tin ii ii'.ilitilrmt, .uni llir iiitu- tint I lie loo iililri'i .10 tin- linrtlirrn, 
smith* 01, 1 .oli 111, nnl hi 'Ii ru r« nlie-i, him I lln «< nfrr nl tin- imivrr>r. 

1 rmii lln- n r.inii nl I limn 111 >, it o in.-* i-'>;irv In iii'i-it in tlio tin unriU, ij 4- v \ r J rvr o-oyior 

wtfin yn, mi n\i ►- mir inrun worn, v, tin ii are wanting in 1 lie nominal. 

* l'nr <1 ru lirrr, rt jit iioui 










TOOK lll.J 


TIM AX’S OF l’LATO. 


H7 

it, viz. those which are divided in conjunction with others.' ami those which are 
m every respect partilile. or it you are w illin'; prior to the former, the one itself, hut 
posterior to the latter, matter itself, tlint the efficient causes of these divisions 
and bonds, are .vow and different , which arc the jm niliarith s of the demiurgic 
order. And the paradigmatic causes are tin* sections and bonds of the father. 
For he’ first cuts, and binds with ineffable bonds. These things also, arc obscurely 
indicated hy thco/ngixfs when they speak if the Saturnian sections and bonds with which 
the niaKer of tin unirtrst is said In surround himself, and which arc mentioned by 
Socrates hi the ( latylns. Hut the lonual causes of the divisions indeed, are the 
numbers, for according to these the parts are distinguished. Hut of tin; bonds, 
the middles, and flu* ratios which give completion to these, are tin* formal causes. 
I’or it is impossible to survey concanses which have the relation of matter, in 
souls which are incorporeal.]* r \ hese things lieinjg premised, it is evident that the 
Pemiurgus energizing with twofold powers, viz. with such as are of a dividing, 
and such as are o| a binding nature, he divides (he tnformed essence of the soul, 
and the tore* told mixture, the whole remaining that which it is, by the primordial 
causes ot all div ision, and makes the vv hole of it to consist of scv< n parts, and seven 
niembeis, comprehended in intellectual boundaries. For since tjie Pemiurgus 
constituted the soul as tin* medium between an impartible essence, and that essence 
which is divisible about bodies; but the impartible essence is triple, abiding, pro¬ 
ceeding, and returning he pre-established the similitude of this in three parts. 
And lie adumbrated indeed, tin; permanency 4 of this essence bv the first part; 
but the progression of it by the second ; on which account, perhaps, it is said to 
be double ot the first part. l*or every tiling which proceeds, has permanency 
pre-existent to its progression. And he adumbrated its regression by the third 
part. Hence this part is triple of the first. For every thing which returns, lias 
proceeded and been permanent. 

Since, however, the soul produces the essence posterior to itself, it contains the 
total essences ot it in itself; the whole of the incorporeal essence indeed, but 
which is inseparable trom bodies, according to the fourth ami fifth part; but the 

The words fi'r qAAm? are omitted in the original, but ought to be inserted conformably to the 
version of Thomarus. 

For onniv here, read mnoi. The Chaldean Oracles also sav that the Demmrgus glitters with 
intellectual sections. 

All this part within the brackets, is omitted m the version of I'hoiuarus, with whom such omissions 
arc not unfrnjuent. 

# For yon/me here, it is necessary to read ftovtftor. 

1 Instead of oAij« here, read oAai. 


8ft 


PttOCLUS ON THK 


[dour III. 


mhole of the corporeal essence, Recording to the solid nmnliers, viz. the sixth and 
seventh part. Or [it may 1m- said] that the soul being self-siihsMrnt, and self- 
energetic, produces itself and converts itself to its principle, according to the 
square numbers ; hut all the partible ess,-nee posterior to itself according to the 
culs-s. These seven parts therefore, being divided as we have said, into three 
and four, the one ratio of geometric analogy, hinds them essentially ; hut the 
harmonic middle, hinds them according to sameness; and the arithmetical 
according to difference. These parts however are inserted between the "enmetrii: 
middle, and are said to give eonipletiou t.i the double and triple intervals ;* heeaiwc 
all sameness anti all ditl'erence, arc uniformly compn ln nded by essence, and the 
harmony which subsists according to it. Hut from these middles, the multitude 
of sesquialter and sestjuitertian ratios, and seMpuoctaves, becomes apparent, this 
multitude indeed, being of a binding and connecting nature, in the same manner as 
the middles, but more partially, l or these indeed, are certain ratios; but each 
of the middles consists of many ratios, which are either the same or diflerent. As 
analogy then fore, or proportion, is more comprehensive than ratio, thus also the 
above-mentioned middh-s, allurd a greater cause to the soul, of cornua t* ) con¬ 
taining the multitude which is in it, since they ini* lU-ctually pi rvaile* through the 
whole of it. Hence the sesijuialler, and sesquitertian ratios, » r ' ceitain more 
partial bonds, and an- comprehended in the middles; not accord ng to d liferent 
habitudes of them with reference to the extremes; Ibr this is mathematical; but 
according to causal comprehension, and a more total hypostasis. 

Again, these bonds, contain the second and third progressions of the ratios; 
the sesipiialter indeed, conslringing the harmony ol the ratios, through the live 
centres; hut the sesipiitertian exhibiting their power, through the four elements 
■which are everywhere; and rendering all things intelligible and allied to each 
other; and tlu- seMpiioctaves co-harmonizing the division into !> and ft. Hence, as 
the world consists of eight parts, and also of nine, the am ieiils.at one time establish 
right Syrens, and at another nine Muses, as presiding over the universe. Min e the 
harmony of the whole of things proceeds from these. I he m-stpiilerliun there¬ 
fore, and sesqmalter ratios, are more total than the ses.piioctaves, bi-cai se they 
are the suppliers of a more pei fe.t symphony, and antecedently comprehend in 
less numbers, the harmonious section ol the world. Here therefore, the divisions 
are separated from each other in their parti* ipauts; hut in the incorporeal reasons 

• Tin- irvrn term* I 3. V «>. 8. J7, are raid t>\ P.oclun to t»e inserted between the geometric Dint- 
die, became I 2. 4 8. and also J. 0. ?7, are in geometric |>ro|toil«>n. 

1 f or bocovva* here, read 7o;»oi-»«e 









UOOE III.] 


TJM.EUS Of i’LATO. 


of the soul, the more'total contain the more partial. Since, however, the srsquior- 
taves are the muses of the mo-t partial symphony, that uhic.li is posterior to them 
is not undeservedly said to he imp< lied into the la^t order of the univi rse. j\ot that 
even this is dissonant to the whole itself, since it compels ihe partial rfliuxinns 
from each of the elements, into the place under the earth. Tor as the elements 
exist in many places, in the heavens, and in the sublunary region, this biuinia 
collects the last dregs of them there, and conjoins them to wholes ; so that Imtli 
together may give completion to the whole harmony of the universe. In short, 
theretore, the soul is the cause 1 * * 4 of all the harmony in the centres, and hi the 
elements of the universe. Ilem e also we say, that the harmony of it is entirely 
intellectual and essential, causally preceding sensible harmony. And Tinueus 
wishing to indicate this through images,* employs harmonic ratios, and pre-sup- 
poses in the soul some causes more comprehensive than others, and which subsist 
prior to every form of the soul ami to all its knowledge. lienee I think it is not 
proper to discuss any thing of this kind, so as to explain [in a merely mathematical 
wa\] either tin* parts, or the ratios, or the analogies; hut it is requisite to survey 
all these essentially, according to the first division itself, and harmony of the soul. 
It is also necessary to refer all things to the demiurgic and intellectual cause; but 
to comprehend the sesquioelaves and leimmas in the srsquitertian and si squialter 
ratios ; tin se in the middles ; and these in one of them which is the most principal 
of all ; and likewise to reduce the more partial to the more total causes, and sur¬ 
vey them divided from them. And thus much concerning the harmonic ratios, 
lint again adducing the text from the beginning, let us endeavour to discuss it 
more clearly. 

“ lie first took one part from the whole. In the next place he took 
away the double of this. And after this, a third part, which was sesqui- 
alter indeed of the second, but triple of the first." 

We hate before observed, that it is not proper to until rstand what is here said 
by Plato, lnathematieallv, but phvsicallv, or plul osopbically. For the essence 
of the soul, does not con.-ist of mathematical numbers ami ratios, but all these 
numbers and ratios, adumbrate its truly 1 existing essence, ami the demiurgic ami 
vivific divisions in it. llut of what things the mathematical ratios are images,* 

1 The words rj v-i'X’J n,ria e<rn, arc omitted in llic original. 

* For rtriruv here, il i>> necessary to read n.i i ui . 

1 Instead of cvrwt in this place, it is requisite to read orr*n. 

4 For tutorvt here, it if necessary to read #«« occ«. 

VOL. II. 


'J im. Plat. 


M 


IK) 


IMIOCLUS ON Ti!li 


[hook hi* 


am! how they develope tin* essence of iheboid of the universe, it is not easy for 
those to assign, who do not look to the conception*! of Plato. But this is mani¬ 
fest from the discord of the interpreters; ami the opposition of the modern to the 
more iiin'ieiit expositors, e\ Hires the dilliciilt) of tins theory. I or some of them 
think fit to li ter to the se\eil spheres, the lit st seven terms, to w hull \ve have us- 
mimeil ns analogous the iiiiiiiIsts that exhibit the whole diagiam. But otlw is 

refer tin III to tin* 1 11st allies 11 1 the spheres from the relit re ol the earth, III W 1 1 ii 1 1 
place the) arrange the monad. Others again, refer them to the motions of the 
spheres. [()thers, to the magnitudes of tin* stars. And others adapt them to the 
xeloeities of the celestial orbs.]’ But others, refer them to other such like expla¬ 
nations. '1'ln ir interpretations lion ex er, are attended xxitli inanx difficulties, and 
aiming the rest xxitli this, that they are discordant xxitli the observations of recent 
astronomers, and to the demonstrations given bx them. lo xxhicli also may he 
added, that Plato no where defines, either the magnitude, or the distance, or 
tin* swiftness, or the motion of the stars ; hut admitting that one star is greater 
than another, he tloes not add how much, and atti r xxliat manner, it i> greater. 
Anil that the thing proposed by him to be discussed m this part, is psychogony, 
and not cosmogony. For though it is requisite to eflect the same tilings, in a 
certain respect, in the soul, and in the world ; vet it is proper first to survey *he 
powers in tin* soul itself, ami flit* reasons of the things which are eflected external 
to it. But their explanation of the terms or numbers given by Plato, is especially 
contrary to them, l'or in the terms, that xxlucli lias the tilth order, is greater 
than the sixth, as for instance, ft than ».* In what they say, however, the fifth 
magnitude, or interval, or whatever they wish to call it, is entirely less than the 
sixth. Their expositions, therefore, do not accord with the Platonic terms. 

After these, there is another trilie of interpreters, who give a more important 
explanation of these partii ulars. l'or Amelins not adopting the opinion,—which 
he saxs was that of Plotinus, xxas delivered by him, in Ins unwritten or oral con- 
fercnees, and has been siitlii ieiitl) confuted bx those posterior to him,*—endea¬ 
vours to explain these terms after anotln r manner. l'or since tin* soul is compre¬ 
hensive of all mundane natures, as for instance of (_«ods, tla-mons, and men; lie 
says, that in one wav it comprehends according to the monad, every mundane 

* The word* wit inn the hraikets are wauling in the original, ami are inserted from the version of 
Leitnieus Tlnmiirus. 

* Fur w< rrooy here, read irftvrtpoy 

* For €i-Tu)ut here, it is necesiar) to read oirahii. 

* l lie beginning uf this sentence is wanting in the original, but is supplied from the version of 
Thoiuicus. 














>1 ' M > U III ] 


TIM.T.US OF PLATO. 


91 


"finis of Gods; nor must we wonder, if the soul should lie said to l>e compre- 
hensive of Gods. This opinion, therefore, some one of those posterior to Ann 1ms 
refer to him. For find is multifariously predicated, since not only the super- 
essential and intellect are called Cods, hut likewise dome souls, anil divine 
bodies. lie is therefore of opinion, that the soul of the universe comprehends 
according to its unity the divine number; but according to its duad and triad, 
the d.emomacal genus. For since daemons are suspended from the Cods, and 
preside out us, this soul, according to the duad, excites the providence of them; 
but perfects, according to the triad, the conversion of them to the Cods. For, 
as we have said, the habitude of them is twofold, because they are between the 
Gods and us. But according to the tetrad and ennead, it providentially attends 
to all human life. For this also is tw ofold, being divided into the Iretter ami the 
worse. And by the ennead indeed, it adorns the more excellent, but by the 
tetrad arranges the subordinate life, lastly, by the oetad and the number 
twenty-seven, it proceeds to every thin", and as tar a> to the last of things, anti 
perfects tame animals by the odd, but savage animals bv the even numl>er. For 
it adorns each thin” by appropriate powers; subordinate natures, every where 
by ev< nnumbers, but more venerable and powerful natures, and which in a "renter 
decree are allied to the finds, by odd uumls-rs. 

Porphyry, however, after a certain admirable manner, (though these things have 
been before related) evinces by many arguments, that the soul is harmom/ed, and 
that it tills the whole world with harmony. Blithe infers this from the soul hein" 
a multitude. Being however a multitude, it is either witliout arrangement, or is 
hannoni/.ed. But it is true to assert the latter of it, and not the former. For 
being the faoricalion of intellect, how can it be inordinate, and unharmonized ? 
1 Ie also infers it from this, that the soul conducts every thin" in the world by 
harmonic reasons, and refers the generation of animals, and the one co-ordination 
of them, to the universe. What, however, these reasons are, which are st*eii to 
subsist in the very hy postasis of the soul, he neither teaches, nor thinks them 
deserving of attention; but says that the essence of the soul possesses m itself 
harmonic reasons, not as the images of some things, and the principles of others, 
but as binding together the multitude of powers it contains. For it it is in reality 
not only impartible, but also partible, it is not only necessary that its csst-nce 
should l>e vine, but likewise that it should l»e multitudinous. But if multitudinous 
it must either be innumerable, or numerable. It is impossible, however, that it 
should lie innumerable. For an innumerable multitude is inordinate. It is 
therefore numerable. But if numerable, • it either consists of tiuharmoni/cd 
or of harmonized parts. It is however impossible that it should consist of unbar* 



in 


IMtOCIX’S ON THE 


[book III 


nionized parts: for it lias not any thin*; of this himl naturally. It therefore entire¬ 
ly consists of harmonized parts ; hut if of harmonized parts it must necessarily 
subsist according to the most excellent harmony, since it is the first of things 
harmonized. The most excellent harmony however, is that which is according to 
the diatonic genus: lor this is venerable, abundant, and grand. Hence, the soul 
is entirely harmonized conformably to this ; so that its essence vvi 11 consist ol parts 
harmonized according to the diatonic genus. These- things, however, being true, 
nothing prevents the harmonic ratios from being at the same time images ol certain 

divine things ; just as the body of this soul is indeed spherical, yet through its 

sphericity, is said to be an imitation ol intellei t, and these things accord w ith each 
other. And thus far Porphyry, who, in what he here says, allords us an oc< asion 
of collecting something true concerning the soul 

IJnf the divine lauiblichiis celebrates these numbers with all his power, as ex¬ 
hibitin'' - certain admirable peculiarities. And he calls indeed the monad, the 
cau-e ofsanieiu» uni union ; the iluad, the supplier of progression and separation; 
and the triad the leader of the regression of the things that have proceeded. lie 
aUo >avs, that the te»rad is truly all-harmonic, containing all ratios in its< If, 
and unfolding in itself the second orderly distribution of things; and that the 
euuead is effective of true perfection and similitude, being perfeet from 
pet feet numbers, and participating of the nature ol sameness. But ho 
calls the ogdoad, the rinse of universal progression, and of pervading 
through all tilings. Lastly, he says, that the number twenty-seven is ef¬ 
fective of tin- regression nt tin last of things to the lirst, in order that on ouch 
side ot the tetrad, there may he permanency, progression, and regression, there 
primarily, hut here secondarily. For the ennead has ail alliance to the monad, 
bi > iu ,r it iwu.’ one (*v y!ov c>a a ); hut the ogdoad to the duad, being the cube of it, 
ami the number twenty-seven, to the triad, through a similar cause. Through the 
former numbers therefore, the soul imparts to more simple natures, permanencie s, 
progressions, and regressions, but through the latter it imparts these to more com¬ 
posite natures. But tlie tetrad being the middle, because indeed, it is a square, 
lias permanency ; but because it is eveiily-even, lias progression ; and because it 
is tilled with all ratios from the monad, has regression. 'I In se, however, are 
symbols of divine and arcane things. 

After this explanation, which i v thus admirable, the philosopher I heodorus, 
proceeding in a certain path peculiar to himsclt, say s, that the soul is tin* third 
principle after the one principle of all things, one soul lieing fontul, another uni¬ 
versal. and another the soul of this universe, lie also says, that the lir^t ol these 
is indivisihle, the second divisible, and that the third possesses all-various divi¬ 
sions. Since therefore, there is a triple difference of soul, that which is soul itself 











BOOK III ] 


TINLFA’b OF PLATO. 


03 

and is fontal, subsists between the impartible ami partible essence; of which the 
former is universal intellect, but the latter is divisible into atoms. Hence the 
first soul is the medium between these, as subsisting from both which are prior to 
it, and becoming one whole from the three middle genera. Hut the second, and 
which is universal kind, is divided into parts, and is harmonized For the first 
soul, abiding wholly in itself, a division is produced, which is a progression from 
the soul that is a whole prior to parts, into the soul that consists of parts. And 
the third soul is that which is fabricated through right lines and circles. Form 
this the division manifests a diminution from that soul which is a whole prior to 
parts. Hence he divides the whole of this discussion concerning the psychogony 
into three parts, conformably to the three souls that have been mentioned; one 
subsisting according to the mingling, another according to the harmonizing, 
and another according to the forming energy of intellect. Having therefore, 
made this division of the psychogony and souls, he considers the distribution 
into parts, and the seven terms, as alone pertaining to the universal soul. Re¬ 
ferring likewise thc-a» terms to the division of the universal soul, lie thinks it 
necessary that celestial natures should be produced bv this soul from the duple, 
but sublunary natures from the triple order. For he distributes appropriati num¬ 
bers to each of the elements, to earth indeed 7, to tire II, to water!), and to air 
13. For the geometrical.proportion, which is l, 2, 4 [and the sum of the lernisof 
which is 7] pertains to earth ; perhaps indeed on account of the name ; and jrcr- 
liaps also, because' as e-art h contains tbe remaining elements, so tin- geometric 
comprehends the' other middles. Hut the arithmetical proportion which pertains 
to wate r, is ‘2. 3. 4; through ‘2 communicating with earth, and be cause likewise, 
it is especially friendly to multitude, and consists of an element which is the most 
multitudinous of all others, viz. the* icosaedron. And theharmonieal proportion, 
which pertains to air, is 3. Lti; because this communicates with the arithmetical, 
according to two of its te*rins 3 anil I, which are the greater in the former, but the 
less terms m the* latter, proportion. Since, however, the' harmonic middle is (wo- 
fold, consisting e it tier in the* duple* ratio of the* extremes, or in the* triple- ratio ; lor 
Plato assumes it as the middle of either duple* or triple* terms;—hence, making 
the e'xtivmes to be 3 and <>, according to tbe double* <*f the extremes, [i. e. accord¬ 
ing to a duple* ratio] he* obtains the* peculiar element of the air, viz. the ortaedron, 
which has 0 according to the* angles, but 4 according to the base of the* two pyra¬ 
mids, ami 3 according to the superficies of the nrtnedmn, which is trigonir. 
But according to the other harmonic middle, which is 2. 3. he obtains the ele¬ 
ment of fire; U'causo these? according to the two tonus 3 and (i communicate with 
the tonus prior to them [3. 4. 6], which are there the extremes, but are here the 


94 


PROCLUS ON TIIK 


[BOOK III. 


greater terms; and moreover, because the element of fire has 0 sides, but twice 
the tetrad, in its angles and HiijR-rficies, and a triangular base. Very properly, 
therefore, does 7 pertain to earth, 9 to water, 13 to air, but 11 to fire; the 
ratios being assumed iu the above-mentioned numljers, from which they are pro¬ 
duced. For 7 consists of 1. 2. and 4 ; 9, of 2. 3. and 4 ; 13, of 3. 4. and (J; and 
11, of 2. 3. and 6; each having two terms in common with the number next to 
it, just as the elements have two sides in common. From the composition how¬ 
ever of these, a triple order is effected. And of the middle terms of the propor¬ 
tions proximate to each other, the one is gn atcr than the other, which is also the 
case with the extremes, as is evident in earth and water, and in fire and air,* as 
is evident in the given terms. Again, he attributes the iuiiiiIm r 15 to celestial 
natures; the monad indeed, to the crcle of same, but the double hebdomad to the 
circle of different, on account of the twofold circulation of each, viz. of the spheres 
themselves, and the stars contained in them, which are seven, the spheres being 
also seven. These things, how ever, which are mathematically asserted, bring with 
them a certain not inelegant theory, lhit how they are assimilated to the things 
which are now discussed, and how they may Is* Py thagorieally interpreted, is not 
at all noticed by Theodorus, in stu h a way as to be able to satisfy him who does 
not negligently attend to what Plato siys. All these particulars are indeed ele¬ 
gantly invented, but ho refers the analy sis of the Platonic diagram to monadic 
ntmiliers, not looking to the ratios resulting from them, so as to assume every¬ 
thing, viz. the middles, the sesiptialtcr ami sesipiitertian ratios, the sesipiioctaves 
and leiminas ; it being by no means possible to diseovi r these m tin* first num¬ 
bers, which he emplovs iu the above-mentioned distributions, into the elements 
and tin heavens. 

After these, therefore, let us survey another mode of dismission, which is 
adopted by our preceptor, is generative not of one only, but of many and admir¬ 
able conceptions, and which we also made use of liefore. lie says then, that each 
of these things may be considered iu a twofold respect, in the w hole soul of the 
universe as one, according to union, and m the many ratios, and in ihe multitude 
contained in it, according to division. For the soul is both one ami multitude, 
one reason, and the numlier of all-various forms, and imitalesthe demiurgic whole¬ 
ness, and the* separation of the powers of the father. In the first place, tin re fore, 
we must understand what it is according to the whole of itself, abiding, and pro- 

• Thus tu the nunilrt r* 1 i. 4, w Inch |>ertain lo chi ill, and in 2. 3. 4, w hit h pertain to water, t lie mid¬ 
dle term 3 ii greater than the middle term 2, and lint is also the case in I lie niiiuhers 3. 4 and 2 I, 
ft, the former of which pertain I j air, and the latter to fire. In the extremes also, the extreme 2 is 
greater than 1, aud the extreme 3, than g. 











BOOK lit.] 


TIM.FATS OF PLATO. 


U.l 

ceeding in itself, ami returning to itself, and also providentially attending in one 
way to the immaterial and pure forms of mundane natures, hut in another to all 
bodic s, and the partible essence. Understanding this likewise, we must say, that 
it abides according to the run: or first part; but proceeds according to the second, 
the progression being conceived to l>e divine, and not according to passion or 
imbecility; and that it returns according to the third part. For the perfective 
accedes to beings from this. Hut being all-jM'rfrct, and established* in iutelligi- 
Idcs, and abiding eternally in intellect, it also providentially attends to secondary 
natures. And in one way indeed, it providentially inspects the natures that are 
proximate Iy suspended from it, hut in another, solid masses themselves. It like¬ 
wise attends to each of these in a two-fold respect. For tin* natures which proxi¬ 
mate!) participate of it proceed from, and return to it; proceeding indeed, ac¬ 
cording to the prolific power of the fourth part, but returning to their one cause, 
according to the re-elevating power of the fifth part. We may also survey these 
solid numbers in corporeal masses; which proceed indeed, according to the octu¬ 
ple of the lir-t part, this numlier Iveing dyadic and solid, and at one ami the same 
time prolific, and capable of proceeding to all things ; hut they return according to 
the number twenty-seven, this being a solid conversion, as triadic, and as per¬ 
taining to the nature of sameness. For such is the odd number. Hence, there 
are three progressions, ami three regressions, about the one and united perma¬ 
nency of the soul. Hence too, there are three even and three odd numbers, 
proceeding from the monad, and complicated with each other; because the sold 
itself abo proceeds, and returns. And proceeding indeed, it produces the first 
receptacles of itself, and that whic h is primarily invested with figure. Producing 
it also, it imparts interval to it and bulk. Put in its regression to itself, it causes 
it to be spherical, and on this account causing it to be a thing of this kind, it 
produces the world in it; ellerting the progression of it according to the even • 
number, but the regression according to the odd number, and both these cubic- 
ally, lieeause it is the generation and regression of solids. The progression 
therefore, and regression are triple; the first being unligured, the second accom¬ 
panied with figure primarily, and the* third secondarily; but ail these as in 
numbers. 

In the next place, we must pursue the theory, conformably to the multitude 
which is in the soul, and say that the ratios in it are comprehensive of ratios. 


■ For twcpryitvifv here, read triipKp o-ijr. 

* For apuKvi ill (Inn place, read apr iarwi. 

* It is occeaury here io mpply (he word* rpwrm, ( it. 


96 


PROCLUS ON THE 


[book 111. 


And some of them indeed, are divided in it, after the manner of wholes, hut 
others after the manner of parts.* And some are total, others generic, others 
specific, and others partial. The total indeed, are such as the ratios of the 
middles ; but the generic, are those which are found in the duple, or triple terms; 
and the tqseeific, are those which are under these.* For each of them has a 
multifarious subsistence. Hut the partial ratios are those of the sesquioctaves and 
leimmas, into which, as parts, all the sesijuialter ami sesipiitertian ratios are di¬ 
vided. We must also say, that the soul cont tins tin one union of the ratios, through 
the essential monad ; but the diiision of the ratios, through the* progression of the 
duael ; ami the comprehension of them , 1 through the multiple terms. I'or these 
are comprehensive of the super particular ratios, and have an essence more total 
than these ratios; just as the super-particulars comprehend the sesqtiinckives 
ami leimmas; the former having the relation of species, but the latter being 
arranged in the order of parts. ] or to make the geometrical proportion alone 
comprehensive of the other two middles, m the first place, causes the whole 
essence of the soul to be as it were demiurgic geometry. For elsew here, Plato calls 
this analogy the judgment of Jupiter. In tin next place, it show s that these two mid¬ 
dles, when surveyed with the geometric middle, and comprehended m it, dispose 
wholes in an ordi rlv manner according to justice; but that when separated from 
it, they are the causes of confusion ami iuju-ti« e. For a distribution of tin* equal 
to things unequal, is entirely unjust; as is aho, the conjunction of eontraries to 
inch other, without a certain geoinetrieal equality Hence tin* harmonic middle 
is in w ant of the geometric analogy, in order that it may bring together contraries 
elegantly, just as Plato did, m harmonizing lire and earth, through tin* two 
elements [of tnr and water]. Jin* arithmetical middle likewise, energizing 
together with this, possesses rectitude in its operations. For thus the unequal in 
uiu*qual things is equal.* Distributing therefore equals to iiiiequals, it preserves 
tin* peculiarity of itself, and exhibits distribution according to desert, which is the 
prerogative of the geometric middle. 

Farther still, we must say, that the soul imitates the first principles of things. 

' For firpi here, it n ubuuuslv necessary to read utpvr. 

* i. e. They are llie livpologi, uliuh have been before explained. 

* llctweeii Am and rcWaiXurnuH lure in I lie original, st is necessary 1o insert, conformably to the 
version of Tlloinxus, the words rrjv fen ?m -roiintov, ij Ae rue Auyue irepio^ij Am. e. A. 

* Thus in the terms 1 2. 3 0, wlinli are in geometric pioporliou, the terms 1. 2. 3 also being in 
arithmetic proportion, the difference is uni rpial between the terms 2 and 3. and the terms 3 and fi, and 
also between the ternib 1 and ?, and 3 arid t>, but the ratio is ecpial ; and therefore, by the union of the 
arithmetic with the geometric middle, the unequal in unequal numbers is equalized. 











book III.] 


TIMfEUS OF PLATO. 


97 


Through the first part indeed, the one cause of wholes; through the duple pro¬ 
gression, the Informed principles after the one; through the even and odd num 
hers, tht' male and female of the Gods; through the triadic division of each, the 
intelligible triads; and through the hebdomad of terms, the unical and intellec¬ 
tual hebdomad. Through the first part also the soul makes ’ the world to be a 
self-perfect God; through the dyadic it exhibits the multitude and variety in it; 
through the division of even and odd numbers, it divides the whole of the male 
and female, from the Gods themselves as far as to plants ; according to the duad 
and triad indeed, the male and female in tli*' Gods, but according to the tetrad 
and ennead, those which are in the genera superior to us ; and according to the 
two cubes, [0 and *27] the male and female which proceed as far as to the teries- 
trial and ultimate * species of life. But through the heptad of terms, it connects 
and guards all things, provides for them intellectually, and orderly disposes 
wholes in a becoming manner, stably and invariably. It likewise through this, 
adorns the parts of these, and the parts of the parts, and whatever there may be 
among the last of things, which is of itself irrational, and as it were the leinuna of 
the fabrication of the world. Hence conformably to these conceptions, we may 
be able to interpret the several words of Plato, and looking to these we may 
dissolve many doubts. Ijet us therefore from the beginning refer the words of 
Plato severally to these, according to the explications of our preceptor. 

In the first place therefore, not to say that the Demiurgus inserted the parts in 
the soul, but that he took them away from it as being already* in it, and that 
having taken them away, he again gave completion to the essence of the soul 
from them, indicates to us, that this mixture is not as it were the subject of the 
soul, nor as the matter of it, or that it is similar to that which is invested with 
figure, ami receives this figure from the artist; but that being a form, it is the 
plenitude of forms; so that the indefiniteness and the matter, which are said by 
the more recent interpreters to Im- in intelligibles, have no place in the present 
theory. Secondly, to co-arrange all the other parts, viz. the terms, 2, 3, 4, 9, 8 
and ‘27 with reference to the first part, ascribes the principal dignity to the monad, 
and does not permit us to conceive it to be such a thing, as the multitude fancy 
the monad to be, viz. that which is the least in quantity, and having the relation 
of matter to number, but leads us to consider it as the ruling principle of all the 
essence of the soul, as the root of the powers contained in it, and the Vesta of the 

* Tor KaXn here, it is arrcuan to read rottt. 

* Instead of yfcmir in tins place, at ^tp<rai is just before it, I conceive it to be obviously necessary 
to read re^orwe, 

* Instead of ij?*i here, it is necessary to read ifXij. 

Tim. Plat. Vol. II. 


N 


98 


PROCLUS ON THE 


[book III. 


numl*r which gives completion to it. In the next place, does not the expression 
the double of the first part, accord with what has been said by us ? lor the double 
is entirely formed by the duad, and is inferior to the hyparxis which is charac¬ 
terized by unity. It also proceeds into multitude, lieing increased in quantity, 
but diminished in power. Such also is the mode of the psychical progression. 
For the soul abiding according to the most divine part of itself, and as Orpheus 
says, establishing its head in intellect, it proceeds from thence, according to the 
duad in itself, proceeding into itself, and generating the multitude of reasons, and 
all-various forms which it contains. II lving proceeded however, it again returns 
to its principle, thus producing a certain essential circle. Through this regression 
likewise, it is conjoined to the prolific power in itself, according to which it pro¬ 
duced itself, and to the monad which establishes it, and causes it to be one. 1 or 
the perfective and convertive power, is conjoined to both, vi/. to the prolific and 
to the one-making cause. And it it be rcipiisite to speak concisely, as hie pro¬ 
ceeds from being, but intellect is conjoined to life, and to being, thus also tin- 
progression of the soul, is from the prolific cause, but its regression is to both 
causes; in a sesipiialter manner indeed to the cause which is [immediately] above 
it; but triplv to the cause which is beyond this. 1 or it is tit that the convertive or 
regressive form should pursue the whole [of that to whn h it returns] and diminish 
division, which the ses.piiuller imparts. For the double b. ing vanquished through 
the whole of itself by the duad, the sesipiialter is indeed analogous to it, but 
diminisht s the ratio of suhjet lion. 1 

Farther still, it is evident that the triple exhibits the third interval in that whit h 
returns from tin* abiding principle. To which may In* added, th.it the triad fx-mg 
the first manlier, and primarily a whole, having a beginning, middle and end, is 
assimilated to the monad, which comprehends all multitude imieally. through 
this therefore, l*lato shows, that the subject of the soul consisting of three wholes, 
is again triple. For hi* divides it into the abiding, proceeding, and returning, 
according to the division of the divine genera. For in them also there is a triple 
genera, one of which abides, another proceeds, and another is converted, or 
returns to its principle. And one indeed is the cause of sameness, stable power, 
and essence; another, is tin* primary leader of generations, progressions, and 
multiplications; and another, is perfective, and the cause of the elevation of 
secondary to primary natures. But through the words that follow, he shows how 

• Thus 2 to 1 is a ami 3 lo '2 is a sesquialter ratio. But the fatter is analogous to llie former : 

for 2 : 1 ::3: ’. The sesquiafter however diminishes the ratio of subjection. For 2 contains 1 
twice, but 3 contains 2 only once and one half of 2 besides. 










BOOK III ] 


TIMJEUS OF PLATO. 


99 


the soul adorns secondary natures, according to the very essence of itself. For 
prior to the soul imparting powers or energies, he demonstrates that it contains 
these ratios in itself, from which, and through which it governs, the first partici¬ 
pants of itself, and such things as are adorned by it, according to a second sepa¬ 
ration from it; itself indeed, having wholly the relation 1 of a monad, hut the} 
imitating its* progressions and regressions. For the soul prior to them, proceeds 
indeed dyadieally, hut is converted triadically. And the whole of it indeed that 
proceeds, is separated from that which abides: for it is separated doubly. But 
that which is converted, or returns, is separated by half. 1 For separation is the 
peculiarity of progression, but sameness and similitude of conversion. For that 
w hich returns, is made as it were that w hich abides, becoming all instead of one, 
and instead of a whole prior to parts, a whole consisting of parts. And it appears 
indeed to be the triple of that which abides; but is less than it in power, and 
comprehensive of the parts contained in it. 

“ Then a fourth part, double of the second, a fifth, triple of the third, 
a sixth, octuple of the first, and a seventh twenty-seven times the first.” 

The all-perfect essence itself of the soul, is comprehended through the above- 
mentioned numbers; of which one abides in the soul, another, proceeds from, and 
another, is converted to it. Since, however, it is necessary to survey the parts of 
it, and the causes of those things that are in it, these also Plato copiously explains, 
delivering to us, the comprehending and comprehended ideas in it of all things. 
Through the fourth theretore, and the fitth parts, the soul comprehends the reasons 
of all its first participants. And it contains indeed, the progression of them 
through tin* fourth part, but their regression through the fifth. 4 [Hence Plato 
refers the fourth part to the second, but the fitth to the third, because parts imitate 
wholes, and subsist analogously to them.’] But through the sixth and seventh 
parts, it constitutes, as we have before observed, solid masses themselves; gene- 

‘ It is necessary here, to supply the wool Anyoc. 

1 For in this plarr, it is requisite to rrait nvriji. 

1 That which proceeds is separated doubly from that wine h abides : for the duple ratio 2 to 1, or f 
is doubly separated I'roiu I- But that which is converted, or returns, is separated from the abiding 
principle by half. For’ differs from 1 by t. So that what proceeds, and also that which returns, 
are here to be considered according to habitude, i. e. according lo their proximity and alliance, the 
former to unity iimnerji itely, hut the latter to uuitv through 2 as a medium. 

4 riie words, rtjy eiriirrpoyFje Sta rtj« ee/urrj/*, are omitted iii the original. 

* file words within the brackets are supplied from the version ofThoinaeut. 


100 


PROCLUS ON THE 


[boor hi. 


rating them indeed, according to the sixth part, but converting them according to 
the seventh part. For the total form of it, is terminated by the progression of these. 
And you may see how the numliers, and the order of the progression, are adapted 
to the soul. For the lieginning from the monad, gives to the soul a progression 
from intellect; but the termination in these cubes, evinces the harmony of all the 
celestial orbs,* for they produce by their composition the celestial harmony. 
Fach of them likewise is a harmony. For the Pythagoreans are accustomed to 
call a cube harmony, because it is the only figure that has equal* angles, analo¬ 
gous to the sides and the superficies.’ And the second* of the terms indeed, have 
a progression from, and a regression to the monad. Hut again, these remaining 
as wholes, the third’ of the terms are divided into that which proceeds, and that 
which returns, and are referred to tlu* tt nils proximately placed above them* 
And again, the fourth 7 of the terms, are referred to the monad; because of the 
m aen terms, the monad imitates that which abides; but the middle terms having 
the form of tlu duad,* imitate that which proceeds ; and the 1 ist terms, that which 
returns. For both the last tt rms are triadic. lair the octuple itself, is in a certain 
respect triadic, as proceeding into the third order. We have therefore the one 
wholeness of the soul in the mixture, the triple 9 of it in the third, and the qua¬ 
druple of it in the fourth terms; conformably to which also it fabricates wholes 
according to each form of providence. And in the wholeness indeed, we shall 
find it comprehending the triple form, but in the triple the tetradic form, and 
always collecting parts into union through whoh s. 

“ Put after these things, he tilled the double and triple intervals, still 
cutting till* parts lroin thence 1 i. e. troin the whole , and placed them 
between the intervals." 

Theologists say, that in the Deniiurgus there are dividing and connecting '* 

• For aofionuy lirrr, it is necessary lo read ovpanwK 

* Instrati of in this place, it is requisite lo reud tans. 

1 The Pythagoreans railed a cube liarinuny, because it has 8 angle*, 12 sides, or bouudmg lints, 
and (i superfine*; auil 0, 8, 12 are in harmonic pmjiortion. 

4 i e. 2 and 3. 1 i. e. 4 and y. 

* For inrvKtifjcvvvt here, rtad virtpiti/iowi. 

7 i. e. t> and ‘27, and llitse being tubes, are images of stability. 

• y a* util as 1 may be said to have the form of the duad, in consequence of being a square number 
or the trevnd power 

9 For txtxXciy lit rc, it is necessary to read rptxXcvy. 

*° Instead of cvmuruui ui this place, its* necessary to read cvrftrruat. 












nooK in.] 


TIMiEUS OF PLATO. 


101 


powers, ami that through the former, he separates his kingdom from that of his 
father, 1ml through the latter, misjx mis the whole of his fabrication from the pater¬ 
nal monad. They likewise call energies of this kind, sections and bonds. According 
to these powers therefore, the Pemiurgus now' separating the essence of the soul 
in demiurgic bonds, is said to cut oil parts from its wholeness, and again to bind 
the parts with certain bonds through the middles, through which also, he makes 
that w hich is divided, to lie connected, just as through the sections he causes that 
which is united to be divided. Hence, that these things are conformable to 
theological principles, the words of Plato manifest. Li t us however see how they 
are so, by considering more minutely what he says. That the whole soul then, 
is with reference to itself, of the same essence, and consists of similar parts, and 
is as it were of the same colour, being wholly intellectual and intellectual reason, 
Plato manifests, by making both the wholes and the parts in it, from the same 
mixture. For the parts which are cut off from it, are certain divided essences in 
it. 'Flint there is also a certain dignity in it of iirsi, middle, and last forms, he 
evinces by adding the word still. For in those things, in which wo wr the same 
form more obscure, in these we employ the word still; as we do in the celestial 
essence, in consequence of perceiving a certain mutation about it, and also a si¬ 
militude to divine bodies, preserved in it. In order therefore that we may not 
suppose there is the same dignity of all the reasons in the soul, Plato adds the 
word still, indicating hy it that which wo have mentioned. For by how much the 
more inwardly wo proceed, and investigate the media of media, hy so much the 
more shall we meet with more partial forms. For comprehended are more par¬ 
tial than comprehending natures; ami the.latter are more divine than the former. 
The world likewise imitating this, has indeed about generation a divine body, 
hut about body the whole soul. All these before-mentioned sections therefore 
of the soul, both the generative (for these are the double intervals), and the perfec¬ 
tive (for these are the triple intervals), are comprehensive of more partial reasons, 
through which the parts of the universe .are adorned, us far as to the last of things. 

“ So that in each interval' there are two middles, one of which, ex¬ 
ceeds and is exceeded by the same part of the extremes ; but the other, 
by an equal number surpasses one extreme, and by an equal number is 
surpassed by the other ." 1 

In these words it must he observed in the first place, that the two middles are 

* Tlic word iiatrrtj/jan is omitted »n the text of Proclus. 

* In the text of Proclua also the following word* are wanting, njr i' /icr car* aptBpor vr »pex*»rar, 

ifly k mrr^«pn)r. 


10* 


PROCLUS ON THE 


[book 111. 


said by Plato to be comprehended in the geometric middle; and afterwards, that 
he places the harmonic prior to the arithmetical middle, as being superior to it. 
For though the arithmetical middle has the spontaneous, and the simple, and an 
alliance to sameness; for equality is a certain sameness ; and hence Plato shows 
that m polities the arithmetical middle is effective of friendship, since it embraces 
the equal according to number, just as the harmonic is effective of justice, since it 
regards distribution according to desert; and still farther, because the arithmetical 
middle is allotted quantity per se, but the harmonic, relative quantity; and the for¬ 
mer is surveyed about the absolute quantity of the parts, hut the latter, about the 
relative quantity ; 1 for the third, or the fourth part, is the peculiarity of relative 
quantity ;—though all this be the rase, yet the harmonic, as being nearer to the 
geometric, is verv propertv arranged before the arithmetical middle: For it affords 
sameness in the extremes, and distributes greater ratios to greater, but less to less 
terms ; and through this, is more adapted to distribution according to desert. It 
must be said therefore, that the harmonic middle binds together all the psychical 
sameness, and imparts to celestial natures an indissoluble communion ; distri¬ 
buting to tin* greater circles indeed, greater powers and motions, but to the less, 
less powers. For the comprehending are moved sw ifter than the comprehended 
spheres. For the arithmetical middle connects all the difference in the soul, 
and imparts to sublunary natures, a communion with each other, according to 
an equal permutation. For among these, one thing is not at all more acted upon 
by, than it acts upon, others. And this property of being changed into each 
„tbi r, is equally inherent in all die r lements in generation, according to arithmeti¬ 
cal equality ; which also imparts to more attenuated natures, greater and swifter 
motions, hut slower and less motions to such as consist of larger parts. 

“ I5nt as sesquialter, sesquitertian, and sesquioetave intervals were pro¬ 
duced from those bonds in the former intervals, he filled with the interval 
of the sesquioetave, all the sesquitertian parts.” 

That from the above-mentioned tw o middles, the harmonical and the arithmetical 
bonds being produced in the intervals of the double and triple terms, the sesquiter¬ 
tian and sesquialter ratios appearing in those middles, are cut by the interval of the 
se-quioctave, is evident from w hat lias been said, and w ill also be manifest, if you 
direct your attention to the terms (3, H, 1*2, and 18.* l or in these, the double ami 

* lilt tie original vi/Vircrqt, which dciuilri relalne, just as wooorijt denotes absolute, quantity. 

1 Tor S to 1^, wbuli is dia]>ente, or sesquialter, is coui|M>unded of S to)), which is a tone - and 0 to 8, 
which is sesquitertian, or diafessaron 













BOOK III.] 


TftLEUS OF PLATO. 


103 


triple consist of sesquitertiau and sesquialter ratios. But how will these things 
accord with what has I icon lx fore said ? We reply they must he assumed con¬ 
sequently to them. For as the two middles divide the universe into two parts, 
so the sesquitertiau and sesquialter ratios constitute a more partial order of 
tilings. For these ratios adorn things which exist as wholes, and yet are parts 
of parts. Each of tin m therefore is a w hole according to the prolngos, hut a 
part according to the hvpologos, and a part of a jiart, according to the transcen¬ 
dency of the one with reference to the other. And since in each of the spheres 
there arc divine and da-moniacal, and also partial genera of souls, such as the 
genera of ours, and the secondary divine genera wholly participate of the whole 
of those prior to them ; hut the d.emoniacal genera, though they participate of the 
whole of divine natures, yet it is according to one certain thing, on which account 
they are said to he more partial, not being aide to receive all the peculiarities of 
them; hut the more partial of daunoniacal natures, at diil'erent times participate 
of a dill'erent peculiarity, and not always of the same characteristics;—hence, 
the soul partihly contains the ratios of these. And it contains the multiple indeed 
according to the participation ol the whole ; hut the superparlicular, accordin ,r to 
one part only, and that the most principal ; and the sup* rpartient according to a 
communion which is both multitudinous and partible of the participants with the 
things participated. lienee, through these, the elements and the ci h slid spin res 
are adorned; participating indeed of the third wholeness, hut at the same time 
being parts of the two sections ot the universe ; since every wholeness has also 
parts m conjunction with itself. Different peculiarities therefore pertain to a 
different sphere, ’ and a dillercnt number proceeds w ith a different element. The 
sesquioctave ratio also giving completion to the sesquitertiau and sesquialter ratios, 
generates these plenitudes of the total parts, and coharmoni/es them with their 
proper wholenesses. ^ on see therefore, that as in the mathematics, the geome¬ 
tric middle comprehends the remaining two middles, lmt they comprehend the 
sesquitertiau and sesquialter ratios, and these the sesquioctaves,—after the same 
manner also, the soul according to the w holeness of itself constitutes the whole 
world; but according toils essential duad, divides the universe into two parts, 
and produces the first parts of the universe, which are secondarily wholes. Ac¬ 
cording likewise to the causes of the third wholeness, it disposes in an orderly 
manner, and adorns the spheres ; hut according to numbers adapted to these 
parts, it fills them with appropriate forms and parts. 

We may also sjieah as follows : This universe has indeed whole spheres; ami 

1 For aXAip *^a» pa here, it i« Decenary to read oXAm 


104 


PROCLUS ON THE 


[book tu¬ 


bas likewise divine, damoniacal and psychical animals in each sphere. For 
there are distributions of partial souls about each of the spheres. But the har¬ 
monic ratios of the whole soul, harmonize the essences which are divisible about 
bodies, and bodies themselves, l'or by its tcry essence [it contains all these, anti 
the ratios which comprehend them ;*] just as tire, lieing calefactive by its very ex¬ 
istence, is primarily hot. It contains therefore, the diatessaron harmony, through 
which it harmonizes the essences divisible about bodies ot each of the spheres, and 
of the divine, damoniacal, and psychical animals in each, and also bodies to each 
other. Nor is one thing casually comprehensive of another, nor do somethings 
casually follow others; lmt damoniacal follow divine animals, and psychical, 
such as are damoniacal; and conformably to nature, secondary are always co¬ 
adapted to primary essences. Hence the diatessaron harmony is in each of the 
spheres. And the ratios imb ed of each sphere to the divine animals contained 
in it, and of these to damoniacal animals, will be truly sesquioctaves, possessing 
a p» rfect interval; b< ing at one and the same linn: primarily harmonious, and 
adapted to bodies. For the ogdoad having a triple interval is corporeal formed, 
just as the ennead is a plane. But each is allied Inequality. And always se¬ 
condary corporeal essences are suspended from such as arc primary, paiticipatmg 
of them, and of the corporeal reason which they contain.* But this the part 
manifests which is said to he the eighth of the thing participated. 1 hat however 
vhich remains, is the ratio of psychical to da.-momacal animals, which has the 
relation of the leimma, is superpartient, and is adapted to thirteen parts. I*or 
these have not one life, since they ascend and descend, and partibly and anoma¬ 
lously enjov the natures prior to them. And since the number twelve is ascribed 
to the [mundane] (bids, and to the natures stijw rior to us, thirteen is adapted to 
those that do not rank in the number of the (iods. If also of psychical animals 
themselves, some pertain to undijilcd souls', which Plato is accustomed to call the souls 
of heroes; but others to gregarious souls, such as ours : if this be the case, the 
diapente 1 likewise will l>e in each of the spheres. And heroic souls indeed will 
preserve* towards the diemoniacal, tin: sosqmoctave ratio, through the undefiled 
form of life; but the souls of the multitude will have towards them the ratio of 
the leimma. .So that in each of the spheres, there will be sesquiterlian, sesquialter, 
uni sesquioctave ratios. 

1 The words within the bracket* are wanting in the original, but arc supplied from the version of 
'1 honiauv 

* Instead of Toy <y avrjj in tins place, it is obviously necessary to read, rov ty avrott. 

1 bur ill cadi of the spheres there will be divine, dauuoiiiacal, beroical, and gregarious souls, and 
appropriate bodies. 











hook ill ] 


TiM/r;rs or pi.ato 


10.', 


Or r itlier, it may ho said, (lint tin? universe is divided quadruply, according 
to tin' four ideas of i(s paradigm, but that in racli of the four parts, time are all 
animals, the divine, the da-mnniueal, the heroiral, and those of human souls, all 
which are harmonically co arranged with each other, and with nferenre to their 
proper wholeness, whether it be tin* heavens, the air, the water, or the earth, the 
wholeness producing the diapente ; but w ithout this it may be said there is the 
diatessaron, in the four species of animals, a; Plato himself divides—viz. into the 
universe, and (he all-various forms of animals. Hence, through these things 
Plato delivers to us ratios comprehensive of ratios, and perfect according to one 
harmony ; with which ratios being reph te, the soul tills this visible world, render¬ 
ing all tilings eflahle and familiar with each other. 


“ Leaving a part of each of them. And then again, the interval of 
this part being assumed, a comparison is from thcncc obtained of number 
to number, viz. of 23b to 213.” 


3U? 


AVhat ihis leimma is, what ratio it possesses, and how, bring adapted to con¬ 
cord, it becomes harmonious when eo-arranged with the other ratios, is evident 
through the mathematics. Hut there is a thing of this hind in the universe, as in 
a whole ; the ratio of the leimma being in the last of the animals comprehended 
in it, independently of the before-mentioned demonstration, according to the 
quadruple section of the whole. I’or from each of the spheres certain eilhixions, 
and mingled dregs of the elements proci ed into the subterranean regions; pos¬ 
sessing indeed, much of the tumultuous, dark and material, but at the same time 
contributing to the whole constitution and harmony of the world. Plato, 
therefore, placing the cause of these in the whole soul, calls it a leimma, which is 
significant of ultimate diminution, por since tlieologists arrange the powers of 
the highest Gods about that place, Jupiter adorning those parts, so as to render 
them adapted to the participation of such mighty divinities, what ought we to think 
about the soul of the universe? Is it not that it must in a much greater degree 
adorn every tiling which appears to he disordered, and that it must possess the 
cause of the hypostasis of an inordinate nature, and arrange it in a becoming man¬ 
ner, according to this cause? How, likewise, could it govern the universe, or 
conduct all things conformably to intelhct, unices it arranges that which is dis¬ 
orderly, aiul co-harmonizes the last of tilings, with the one life of the world? 
But if also in the Demiurgus, the causes of these pre-exist, as Orpheus says, 

’I tic distant realms of Tartarus obscure, 

Earlk’i utmost ends, lus holy feet secure. 

VoL. II. 


Ttm. Plat . 


O 


100 


PROCI US ON Tin: 


[book in 


m!iv should it be wonderful, that tbe whole soul jvosses^ing all sivch things 
appropriately in itself, as a divine intellect possesses demiurgically, should antc- 
cedently contain the cause of the last parts of the world, and of that which is as 
it were, the sediment of wholes? l'ur the soul comprehends the invisible prior to 
the visible and .sensible world. AN hat the leimma is therefore, is through these 
things evident. Hence also the leimina, is both rjuadruple and single. And it 
is necessary that the soul should comprehend the reason of both, according to 
which the leiinma subsists rjuadriiply, and singly ; since it is requisite that tins 
should contribute to the unite r»e, and to each of its parts. 

If al»o you direct vour attention to the numbers ot the terms, you will perceive 
that these preserve a certain admirable analogy. 1 he progression, therefore, into 
a hundred binaries, manifests an all perfect diminution and separation from 
cause. For in the soul, it comprehends that which is most partial, and in tin* 
universe, that which is last, and most material. Hut the four and the live in 
1 lie tens, suspend that which is last, and most material, from first natures, and 
co-arrange them with their principles, l'or the tetrad is allotted a demiurgic, and 
world-producing quality, lt.it the pentad recals every thing which has pro¬ 
ceeded, to powers who h have more of the nature of the cue. Again the triad and 
hexad in the units, impart perfection to these*, through conversion. Hut if also 
the ratio of-1."I to l'l is superpartieut,* neither will this number lx- dissonant to 
the* universe. For after the all perfect progression of seiisibles, and a diminution 
ns far as to the earth, which is said to lx* the twelfth part of tlx* world, all that 
is under it, will lx* tin* thirteenth part of tlx* whole. And the representations 
of tlx* elements, which proceed into the subterranean place, will he adapted 
to this number. That which is most material in tlx* universe therefore, proceeds 
to the utmost e*\W-nt, is adorned as it proceeds, and returns when adorned. 
In each part likewise, of the* uuive*r>e, there are tlx* last diminished genera 
of perpetual natures, to which the number twelve is ascribed; and with gie*at 
propriety, the-v have habitude, and communion with each other, according to tlx* 
thirteenth ratio, since the nunilx-r twelve was dedicated by the ancients to the 
[mundane] Cods, and to the genera that an* always si.sjx nele*el from them. All 
tlx-se* therefore, the soul unieally comprehends in the ratio of the leiinma. In 
addition to these tilings likewise*, the* ennead of the units, which three and six 
procure for us, indicates tlx* end of the psyoltii'al ratii»s. hor lxgm.img from the 
uionael, thev proceed to the cnriend, and from monads to de rails [i. e>. free.n units 
to tens], anel from these to hundreds. I or all the progression of the soul is 


* l'<>r -13 contains 13, nglitccii linns, silh a riniaintliT ol £). 










nooK in.] 


TIM.El'S OF PLATO. 


107 


triadic, and likewise, its evolution into light from the demiurgic canse, Iwth 
according to essence, and according to harmony, as we have before observed. 
And thus we liave shown what it is which the Icimma manifests in the soul. 

The whole psychogonic diagram however, has 3 t, or 30 terms. And on this 
account, the uuiiiIht 3d is adapted to the soul, as being generated from the 
hexad proceeding into itself; the hexad being ascrilied by the ancients to the 
soul, because it is the first evenly-odd numlier, just as the soul in the medium 
between impartible and partible natures,' to the former of which the odd numlier 
is allied, but to the latter, the even; and aho, because it is circular, in the same 
manner us the pentad.* The pirtod however, is the image of the intellectual circle, 
c% bang masculine , but the hexad of the psychical circle, at being feminine. If also 
yon direct your attention to 34, this numlier too, will be adapted to the soul; 
since intellect is a monad, as being impartible, but the world is a decad, and the 
soul a tetrad. Hence, all number is said to proceed from the penetralia of the 
monad, as far as to the divine tetrad, which brought forth the mother of all 
things, immutable and unwearied, and which is called* the sacred decad. But 
the tetrad has for its side the dead, and the double of the square of it added to 2, 
produces the above-mentioned number;* being an imitation of the soul, which is 
multiplied by itself, and together with its own prolific power. If likewise 34 is 
composed from the second sesrjuinctave, viz. from 1G and 13, it will happen, that 
as the sesquioctave is especially adapted to the soul, so also is this second sesqui- 
octave. For being a medium between consonant and dissonant intervals, it is 
adapted to the middle nature of the soul. And in short, the sesquioctave charac¬ 
terizes the diatonic genii*., according to which the whole soul is harmonized. But 
lieing assumed as the second, it will accord with the order of the soul, in which 
the genera of !>eing, have entirely a secondary subsistence. 

Farther still, in addition to these things, since the whole diagram contains a 
quadruple diapason, which is the most full of all symphonies, but the diajrente 
once, and ends in one tone, it w ill possess the quadruple cause of the division of 
the world into four parts, proceeding as we have said supei nally, from animal itself, 
and the four ideas in it, through soul into the universe, and of the i>erfect har¬ 
mony in each of the parts of the world ; through w hich also, heaven is one world, 
concordant with itself celestially, and the earth has all things terrestrially, and 

1 For the evenly odd nunilier is a medium bctwwn thr odd and the even number. 

* For orrai here, it is obviously necessary to read wtrrat. 

1 Instead of <Xvovn here, it is necessary to read aXcies^i. 

4 i. e. 2X 4* + 2 = 34. 



PROCLUS ON TilE 


[book in. 


10 if 

in 3 similar manner each of the tlcmnits between these. Since, houovcr, (lit* 
world is not only quadripartite, but lias five figures, possessing a tilth idea 
together with the four, the soul very projK-rly contains in itselt, alter the quadruple 
diapason, the symphony diapente ; the remaining section being that of the hea¬ 
vens into eitdit spheres, and of the whole woild into nine, over the former of 
which the Syrens preside, mentioned in the Kepnlilic, and over the latter the whole 
of the Muses, under whom tin - Syrens subsist. Ygnin theretore, a tone consenta¬ 
neously closes the whole diagram; and it is not possible to devise any other 
divisions than these which are delivered to us by IMato, I mean, the division into 
four, into live, into eight, and into nine parts, some ot which are mentioned in this 
Dialogue, and some in the lb public. Very properly therefore, is the whole psy- 
* hngomc diagram composed ol all the above mentioned parlieul.iis, I mean, a 
tone, the dia|M-nte, and the quadruple diapason, in order that you may see these 
throughout the whole world, a> having the power ol the whole diagram. All 
likewise are assumed according to all the divisions made by IMato ol mundane 
natures, which are triple, vi/. according to ideas, according to figures, and 
according to the spheres. 

All the other sesquiallcr and sesquioctavc* ratios therefore, were* the bonds ot 
more partial orders, comprehended either in the live parts ol the univeise, or in 
the divisions of it into eight and nine; a-, for instance, in the division of it into 
bods, da moils, souls, natures, and bodies. And ol boils, into those t .a 4 preside 
over different parts of the world. For in each part ol it, there are dillcrciit orders 
of (bids; those of tin? second rank being analogous to those that are prior to them. 
And m a similar manner with respect to du-itioiis, some are ot this, but ot icrs ot 
that series. Tin like also takes place, in souls, and natures, and bodies. Hut 
I lie diapi nte symphony, and the sesquioi lav* ratio, are not in v mi assumed all* r 
the quadruple diapason, but because tin y are comprehensive and eonneetive|u 
i-iinimoii, of wholes. I say, for instance, that the ratio of tin* ninth to the eighth 
sphere, comprehends and connects as one ratio, all the parts at once th.it are 
arranged according t*» a quintuple div isioii, mid all that are divided into eight 
oid nine. Ilul the U iinm is of nil the sc-quit* Ilian ratios are cilia r the ultimate, 
and very partible diminutions, according to each portion of the ipiadiipaitile dis- 
tr.hiition, or they are the common gills of all these ratios, into the last place of the 
universe; through which (bids, ila nunis, partial souls and iialm* >, proceed into 
that r* gitui, and at t old vv ilh each *ilher, * miliii mably to the ultimate and perl« « 11y 
partible symphony, Mich as vv.- say siqierparUnit rali.is possess. 11* m. IMato 
descending It* this adds, that the D. niiiiigiis diviiling the mixture, had now con¬ 
sumed the whole of it. For neither bod, nor nature, docs any thing in vain. 





ROOK 111.] 


TIM.BUS or PLATO. 


10*J 

Tlio Pemiiirgus therefore did not constitute a mixture of parts either exceeding 
nr deficient, bill produced it such as was suliicient to the wholeness itself of 
the soul, l’or tin* whole which is from parts, is neither more nor less than its 
proper parts, hut entirely derives its completion from appropriate parts. Hence 
the whole of that which is mingled, consists of harmonic ratios, ami all this 
harmony is, in short, the essential paradigm of the harmony of the universe, accor¬ 
ding to all the divisions in the world. Moreover, the whole number of the essen¬ 
tial monads of the soul is 10oi)l7,' proceeding according to all the orders of 
miml*ers. Decadieally, indeed, in order that the soul mav become mundane : 
for the decad is the number of the world, iiut pentadically, in order that it inav 
be converted to itself: for the pentad is sell comertive. Jhincadicallv, in order 
that it may not alone m contain the universe monadic-ally, but also as proceeding 
to the last of things from the monad. But tctradically, as collecting the ipiadri- 
partite division into one. And hebdoniicallv, as converting all things to the 
monad, to which tin- hebdomad is alone referred, being motherless and virile. 
And in the soul of the world indeed, the above number subsists totally; m divine 
souls, as having their energies directed to that 1 soul, it subsists both totally and 
partially ; in daunnus, as energizing still mon partially, it exists vice versa, partial¬ 
ly and totally ; and in human souls, alone partially, and alone gnosticallv. For 
thus all forms subsist in these souls, such for instance as the form of mail, of 
daMiion and of Hod ; in order that through these they may know, that all things 
subsist m more excellent natures productively, and at the same time gnosticallv. 
This mixture therefore, is alone the mixture of the whole soul, and it subsists 
after the same manner m each divine soul, ami similarly in du-monincal 
souls, each of whit li his intellect placed above its proper essence, a peculiar ve¬ 
hicle, and a life distributed about this. If, however, in partial souls, it be r«*rjuisite 
to assume the peculiarity of each, it is a medium between the impartible which is 
above, and the partible which is posterior to them,* or it is partly the one, and 
partly the other of these. And though we have elsewhere discussed this largely, 
yet we shall particularly inn stigate it, when we come to explain what is said by- 
Plato concerning the generation of partial souls. 

' InUc.l t Ilf rvarni rnffi rr-rniir i ill till* place, It l» rcrjllidle to read, tryraKovrntu re nrtnpa\<,t -et. 

* It iv necessary lirre !■» supply fiornr. 

1 For Tftot mnoi' in tins place, read — on* 

* It appears to me lliat after rnaarijf ifny tn \n,t horn iu llic original in tlrs place, liie words /jr*rr 

arc wanMii"; and tliat immediately afler, instead of ro re vr rp avrat «a< to fttr' avrat 

fifptiTor, we should read top Tt vwrp avrat o/irptcrtv, cat rov per avrat fitpttrrcp . 


110 


IMIOCLI’S ON THE 


[ROOK 111. 


*• Havin'*, therefore, cut all this cl mil decomposition nccording to length, 
so as to produce two from one, he adapted middle to middle, each to 
the other, as it were in the form of the letter X." 

In the first place, it is requisite to show mathematically of what kind the figure 
of the soul is, and thus, afterwards, introduce the theory of the things ; in order 
that being led in a becoming manner by the phantasy, we may render ourselves 
adapted to the scientific apprehension of what is said. All the numbers there¬ 
fore, must 1 m* conceived to be desclibed in one rule, as those who are skilled ill 
music are accustomed to do. And let the rule have the numbers according to 
the whole of its depth, and be divided according to its length. All the ratios 
therefore, will !>c in each of the s« etions. For if the division was made according 
to breadth, it would he entirely necessary that some of the niunlH*rs should be 
taken here, but others there. Since however, the section is according to length, 
but all the iiuiiiImts are in all the length, there will be the same iiiiuiIkts in each 
ot the parts. For it is evident, that it is not the same thing, to divide the length, 
and to divide according to the length ; since the latter signifies, that the section 
proceeds through the whole length, but the former, that the length is divided, 
ljet the rule, therefore, bo thus divided according to length,* and let the two 
lengths lx* applied to each other in the points which bisect the lengths, ye! not so 
as to l>e at right angles: for neither will the circles 1m* at right angles. Ia*t the 
two lengths likewise be so ineurvated, that they may again lx* conjoined at the 
extremities. Two circles therefore, will 1m* formed, of which one will In* in¬ 
terior, but the other exterior, and they will lx* oblique to each other. One of 
these likewise, is called the circle of the same, but the other, the circle ot the 
different. And the one indeed, subsists according to the equinoctial circle, but 
the other, according to the zodiac. For the whole circle of the different revolves 
about the zodiac, but that of the same about the equinoctial. Hence, we conceive 
that the right lines ought not to lx* applied to each other at right angles, but like 

* In the original of this place there is nothin" more than rouo ynfi .ri ou ravror to fiTjtot. 1 i.e 

rest of ihe sentence in the translation is added from the version of Tliouiaus. 

* Thus for instance, tel ihe number* be disposed according lo depth as follows : 


1 . 2 . 3 . 

4 

• • 

8 . 

‘-’7 

Ac. 

1 . 1 . .1 

4 

• V 

S 

J7 

AC. 

i . . a . 

4 

. >1 . 

s . 

■-*7 

Ac. 

i . g . a . 

4 

• !• 

. S . 

•7 

iV c . 

1 . J . 3 . 

. 4 

• ,‘J 

. N . 

. 'i: 

Ac. 


Then the line* drawn longitudina'b. will rcpiesvnt the division of the rule according I® length 










BOOK lit,] 


T1 MAX'S OF PLATO. 


Ill 


th<* letter \ as Plato says, so as to cause the angles to Ik? equal only at the summit, 
but those on each side, and the successive angles, to he unequal. For the equi¬ 
noctial circle does not cut the zodiac at right angles. Such therefore, in short, is 
the mathematical discussion of the figure of the soul. 

Again however, surveying the things themselves from the beginning, let us refer 
what is said by Plato, to the psychical essence. And, in tlie first place, we must 
obsone, that continued and discrete quantity are divided from each other, accor¬ 
ding to the mathematical sciences, and are in a certain way opposed to each other, 
so that it is not possible for the discrete to be continued, or the continued to be dis¬ 
crete quantity. In the soul however, both these concur, viz. union, and separ¬ 
ation. For it is a monad and number, one reason, one multitude, anil many 
things. And as being a whole indeed, it is continued ; but as number, it is di¬ 
vided, according to the reasons which it contains. Through its continuity like¬ 
wise, it is assimilated to the union of intelligible^, but through its multitude, to 
the separation of them. And by ascending still higher than these, wo shall find 
that according to its union, it possesses an image and representation of the one, but 
according to its division, of the multitude of the divine numbers. Hence, it nei¬ 
ther has an arithmetical essence alone ; for it w ould not be continuous ; nor alone 
a geometrical essence ; font would not 1m* divided, lint it must Ik* said, that it is 
at one and the same time both the arithmetical, and the geometrical essence. So 
far however, as it is the arithmetical essence, it has also, at the same time, the 
harmnnic.nl essentially. For the multitude in it is harmonized, and it comprehends 
in sameness, both absolute anil relative quantity. Hut so far as it i*> the geome¬ 
trical, it contains the spherical essence. For the ciicles in it are both immove¬ 
able and moved ; immoveable indeed essentially, but moved according to a vital 
energy. Or rather, it possesses both these at once; for they are self-motive. 
Hut the self-motive, is at one and the same time moved and immoveable. 
For it moves itself. Hut to move, or be the cause of motion, jiertains to immove¬ 
able power. The soul therefore, comprehends essentially all sciences ; geometry 
indeed, according to its wholeness, its figure, and its lines; but the arithmetical 
science, according to its multitude, and the essential monads in it, as we have 
before shown. Hut it comprehends the harmonic science, according to the ratios 
of numliers ; and the spheric science, according to its twofold circulations. In 
reality also, it is the essential, self-motive, intellectual, and united bond of the 
mathematics, comprehending all things unaccompanied with figure, and with 
limit filed purity. Hence it comprehends figures iinfiguredly, things separated, 
unitedly, and without interval things accompanied with interval. For these 
pertain to the essence of the soul. And it is necessary to survey all things in it 
aAcr this manner. 


112 


IMtOl'LlIS ox Tim 


[hook iii. 


Moreover, this likewise ought to be assumed from what hns been said, tliat nil 
secondary natures, are analogous to those? that are prior to them, and that e\erv 
where, (he one precedes multitude. For as the theory of the hyparxis of the soul 
commenced from its essence, and that of its harmony from the e/n part, thus ;dso 
the doctrine concerning its figure, places the one length prior to the two. And 
as sameness and dillereiici are from essence, so the triple and duple ratio are 
from the monad, but from the one h ngth, the circle of the tunic, and the circle of 
the different. As likewise, tin* antecedents are to the antecedents, so are the 
consequents to the consequents, and all things are homologous to each other, 
viz. essence, harmony, and form. Vnd all tilings are indeed everv when-, on 
account of the ps\chi«‘.d lile, beiii '4 as it were ot one colour, and of similai parts. 
The tome however, and the triple, subsist m a greater decree in the circle of (he 
same, but the d/jf event, and tin duple, in the circle ot the different. All the ratios 
likewise, arc e\ery where, but after a different manner in first and secondary 
natures; in the former indeed, intellectually, totally, and unitedly; but in the 
latter, doxastieally, distributively, and partially. And thus much concerning 
these particulars. 

Concerning this section however, and the two lengths and circles, it is worth 
while to consider, what tin y must be said to be. For the ditine lainblu lms soars 
on high, and solicitously investigates invisible natures, viz. the one soul, and the 
two souls that proceed from it. For of every order an imparticipable monad is 
the leader, prior to the things participated, and there is a number appropriate to 
and connascent with impartu ipabh-s. 1 he «luail also is from unitv, in the same 
manner as in the < bids themselves. Tiuneus therefore, he savs, hav inn through 
the psychogony fabricat< d in words the one and supermundane soul, from which 
the soul of the universe and other souls are derived, now produces the duad 
from this. For the section manifests the demiurgic division, which proceeds in 
sameness and jierfei lion, generating the same things according to second iiuiu- 
l>crs. Hut the division according to length, exhibits to us the progression super- 
nallv proceeding from the Ibmiurgus. 1 hrough these however, two souls arc 
i;eni rated, alii r the one soul, eai h ot w Inch has the s une ratios, are conjoined to, 
and arc in each otlur, and are divided front each other. And they likewise 
preserve alt muiiingled purity, together with union with each other. ! or tin y 
are united to their own centres, and this is the adaptation of middle to middle, 
llut since aUo, these souls are intellectual, and participate of a divine intellect, 
the Demiurgus prior to the p m ration of the universe, bent them into a circle, 
and comprehended them in a motion according to the same, and in the same, 
making them to be intellectual, imparting to them a divine intellect, and inserting 






SUOK 111 . J 


TIM A'. US or PLATO. 


11.i 

tlx-(liiad of souls, in the intollectnul duad, which transcends them essentially 
[And thus far the divine lamhliclms.] 

We therefore admit, that all tin* is well said so far as pertains to the theory of 
things: for these particulars are prior to the world. Hence also in mundane 
natures, tin-re is the monad, afterwards the duad, and afterwards the heptad. 
I'or in tin universe there is one soul, which is that of the universe, lint alter 
this, there are two souls, which divide the heaven into the circulation of the same' 
.uid tin* ( in illation ol the different. And after those, there are seven souls, which 
distribute in an orderly manner the planetary spheres. We conceive it how¬ 
ever, to he more concordant with the words of Plato neither to understand what 
is now said, as pertaining to those super-mundane souls, nor to the multitude of 
mundane souls, hut as asserted of the soul itself of the universe. Plato therefore 
himself shortly alter, having spoken concerning all the divisions of the soul, says, 
“ lint when all the composition of the soul was produced coiifonnuhh/ to (he intention of 
its composing artificer , after this he fashioned within it the hole of a corporeal-formal 
nature. In which words he di nominates the soul one, and this as no other than 
the soul of the-universe. I'or it is this soul w hich comprehends the whole of a 
corporeal-formed nature. Hence the demiurgic divisions, and the two-fold lines 
and circles, must he assumed in this 1 soul; for in so doin^ we shall not he in 
want ol arirmm ills. Since therefore, it is the collector of all immoveable and 
niter-motive natures, of imparlihles and parlibles, of paradigms, and tlje last 
images, and of lriily-e\i>tini: beings, and such as are not truly beings, tin- nature 
'•fit is uiv properly two-fold, partly pertaining to more excellent, and partly to 
subordinate hem-.s. Ih cause however, these are entirely separated from each 
other, they require after a certain maimer two* media. Vnd m corporeal natures 
indeed, the two conjoining media an s< parated from each other; hut m incorpo¬ 
real natur. s it is one Informed essence, which hinds together tin* extremes ; one 
part ot vvliieh heini; conjoined to iutelhirihh-s, is intellectual, seienlilie, shining 
" ilh divine w isdom, ana^ome, and < om prebend in;; the causes of things; hut the 
other part hem”- pro\imate to partible natures, is effective of di lien nee, comes 
into contact with sensililes, recurs to the providential inspeetion of secondary 
natures, is artificial, and comprehends such other things as are allied to these. 
All the ratios iiowevt r, are in ea« h of these. I'or in this, the essence of the soul 
differs from the inlelh dual essence. I’or the latter indeed, is uniform, and anted - 

* Tor uiTd' lierr, it is necessary to read ravriiv. 

‘ Instead of »>r’ nvrni'f in tins jil.ur, il is rri|iiis:tc to read (T'nvnjf. 

1 I', r trtif lirrc, read t v w.ir, 

Tim. rial. 


V(1L. II. 


P 


TIM/EUS OF PLATO. 


' LUOfc. III. 


Ill 

dently comprehends all forms inoiiadically ; but the former is dyadic, and con¬ 
tains the same reasons, dianoetically and doxastically; in one way indeed, in 
the circle of the same, hilt in another in the circle of the different. [And thus the 
soul imitates it* cause.] 1 For she is both a monad and a duad, as with reference 
to the monad [.Saturn], the father of the intellectual Gods. And the soul is a 
monad as with reference to t!ie mi!\er*e, hut a duad, with reference to intellect 
For in short division itself and multiplication derive their subsistence from this 
Goddess [Rhea]. The xixifir principle therefore, is the cause of progression, 
multitude, and multiplication. Hence some philosophers, assimilating to the 
Go,Is things which are derixed from them, think fit to arrange intellects accord¬ 
ing to the masculine, but souls according to the feminine genus o! the Gods. 
For intellect is indix isihle, and of the form of the odd numb* r; but soul is dix isihle 
and biformed And the former i- analogous to paternal, but the latter to prolific 
causes. And the one is allied to bound, but the other to infinity. If likew ise, 
I should lie ashed lioxx the soul is one, and hoxx it is Informed, I should say, that 
it is one indeefl, as self-motive' for this is common to all psychical life, and to 
the parts it contains; but that it is biformed according to two-told lixes, viz. 
the life wInch is conxerted to first natures, and the life which proxidentially 
attends to secondarv natures. I should also say, that according to the essen¬ 
tial it ha* one life : for >i If motion is the es-ence of the soul. Rut according to 
same and different, I should distinguish its txvo-lold lixes. 

Why lioxx ex er, <lid the Deiniurgus first constitute the soul rectilinear! y, but 
aflerxvarils circularlv, and after \x hat manner is a right line adapted to the essenr e 
of the soul 1 To this wi' reply, that it is requisite to conceive the sold as analo¬ 
gous to a right line. For as a right line proceeds xx it In mt curvature, and defi- 
niti Iv from this to that point; tor there is only one right line bet xx ecu txvo points ; 
and as it is infinite in its oxvu nature, so likewise the soul is generated an infinite 
poxxir. Intellect al*o, like an indix i*;ble point, i* the leader of the soul, compre¬ 
hending it indixisibly, and antecedently containing in an impartible manner the 
whole of its essence. For the impartible is allied to intellect; but that xxhich is 
primarily partible to soul. Rut a point and a line are things of this kind. Hence, 
a right line is xerx properly ascribed to the soul, and afterwards a circle, xxhich 
xxe say, an* simple lines. Rut a point is ascribed to intellect. For from thence 

1 Tilt words wiilnn t lie hraikrls jic wauling in I tie original; t»ul il appears lo nit lli.it lh«y 
ought to \>r iii'irlol, though they were likewise wanting in Iti«* M's. of'1 homa-us. In the original 
therefore after the words u.VXui K *»■ ry Ourtp/w, I couceixe lliere is an omission ol »ui rwrwi 
V fitfwrai nje tairni ainur Rut tile foutal cause of the sou! is Illrea. 





.. 111 .] 


1 IM.TA S OF PLATO. 


115 

.is iVuin a certain adytum. the reason of (lie soul presents itself to the view, unfold¬ 
ing the impartibility of intellect, and announcing its occult and inefl’ahle union. 
Intellect itself however, i- tini 1 1 y established in itself, understanding all things 
w ith a tranquil energy ; being a point and a centre as with reference to the soul. 
For if the soul i> a circle, intellect is the centre, or’ the power of the eir- 
« It*. lint if the soul is a right line, intellect is a point, comprehending without 
interval that which has interval, imparlibly that which is partible, and rentrically * 
the eireular lorin. Intellect itself hovvever, is a circle as with reference to the 
nature of tin i foot/, ahoiil whit It * it on all sides converges, through a desire of the 
one, and of coni u t with it. 

i’arllier still, after another manner also we may say, that a line is adapt* d to 
tin' soul. For intellect indeed, though some one should give to it motion, yet it 
has this energy intransitive. For it surveys at once the whole of the intelligible, 
having an eternal life, and energizing about the same things, m the same nature, 
ami according to the same, lint soul possesses a transitive energy. For at clitlo- 
rent tunes, it applies it*-* 1 to dillcreut forms. And this is true even of the 
soul ot the universe. For, as Plato sa\s in the Ph.rdrus, it is the p«‘* r.liaritv of 
soul to energize through time. lint every transitive motion is a line. F’or it has 
xcficnn• and :, /iit/ur, and tin* rectilinear, and one tiling tor the beginning, and 
aiiolln i- l*»r tht* end. No that in this respect we refer a line to (he p-vchical life. 
Again, the inmiov* able cause is motive *>l self-motive natures; for these pro\i- 
m ti< 1\ parli* ipale ot it ; but tin* self-mov ing muse is motive of aller-motive natures. 
Since iberelore, the sold prov ides for allcr-mnlive natures, being essmtiallv prior 
to tie m, and as living from itself, Irausci nils ali things (hit hav** an adventi¬ 
tious hl«*. eoiilonnahly to this, it also has tin* linear form m its providential ener¬ 
gies ; being motive, and constitutive nl alt* i-niolive natures ; just as a Ime is the 
dist.mee ol *»ue tiling Irom aiiolln r, and au < gr* >>ion <*r departure from itself. In 
what is said therefore, about the mixture of (he soul, and a|s () in what is said con¬ 
cerning numbers and middl'-s, Pinto uulolds the being itself of tlit* soul, and 
shows liovv it is one au*l many, what progressions n has, ami what regressions 
both to superior natiin s, and to itself; how it produces and converts things pos¬ 
terior to itself; and how it fills with ratios, and binds together the whole world. 
But m what he says concerning tin* right line and circles, he delivers to us the 
vital and intellectual peculiarity of the soul, and indicates how it participates of 

' For •) licrr, a lire* w.v*\ to r*\i*l >«. 

1 I lisle v«l of n-.Xin.n in tins |il.icr,il i-. oliwoutlv *icccs>-rtry to rc.ul turpi tut. 

1 (1 \oyni litre aj>|it-.in lo In: wi|*crllti*«i>, av is alsorij* rw not in the nest line. For llic original is, 
rrpt r/r o \oyvt vntrn\‘ On trvrtvu roOy rov noi, cai rrjt -on not , tat rij* wpot ro tr mrrafjiji. 


116 


1'HOCLl'S ON THE 


[hook ii r 


tlw* lift* in intellect, and how it is converted to itself, so far as it is self-vital and 
self-moved. For the ri^ht line manifests the progression oftlie psychical life from 
more excellent natures; hut the inflexion into a circle indicates intellectual cir¬ 
culation. For the soul is allotted this power, and also that which is productive 
of the life in itself, from its father. Since however, the psychical life is tw ofold, 
the one heiii£ diunoetic, hut the other doxa>lic, two lines present themselves, and 
are l>ent into two circles. 

In short therefore, the essence of the soul, hein*; a whole and consisting of 
parts, is harmonized nmnher. Hut its life is rectilinear, and is uniform and In¬ 
formed And ils intellect i> dianoetic and doxa-tic. For tliere are in it Im- intr, 
life, and inti Heel. Oi rather prior to the gnostic, perceiv iii” that the vital pow ers 
are m themselves at one and the same tune tian-itive, and self-motive, we must 
say, that the ri"lit hue aiiuinlirates the transitive, hut the circle, the self-motive 
nature of these powers. For they are moved from themselves to themselves. 
11 t no Timaus delivering to ns in what is here said, the \ ital motion hy its»-lf alone, 
assumes the rectilinear, and the circular motion, hut in what follows unfolds the 
gnostic motions of the eiri h-s ; the soul now In ruining sell-motive, in coiiseipienee 
of the whole of it inov in*; itself. It therefore, we now admit that tin: ri*_;ht lines 
are lives, and these essential; oil which account aUo, the I)eiiiiui”us made the 
composition ot the soul itsi li to he rei tiinn ir, as p<isM-ssiii<r hie hy its v» rv exist¬ 
ence ;—if wc admit this, tin n we mti -t s,»y, that the « in le manifests \\ hat the ipia 
litv is of tin* form of this life, viz. that it is self-moved, he^inniu^ from, and 
returning to its* It; and that it is not hk« (lie lit« of irrational natures, tending to 
externals as it were in a liidit line, as in ver lit 1114 aide to t oiivi i^e to itself, and 
as having an appetit* dir* ( tt d to otln r things placed externally to itsell 1 or the 
st If motive nature is moved truin itsell to itsell, sees itself, ami is present with 
itself, lienee also, such a form of life as this is circular. lor in a circle, the 
same tiling is the end and the hc^iuniii^, in the same manner as 111 that which is 
converted to, he”ms from, and ends in itself". I’lie ri^lit line therefore and tin* 
circle of tin-soul, are without interval; the former heim; I lie linage of life fsimplvl, 
hut the latter of life couverlive to itsell, and not absolutely of all life. I dr hoth 
these may he surveyed in souls; the ri^lil line indeed, according to the transi¬ 
tions of appetites; hut the circle a< coniine to a circumduction from the satin 
things to the same. And this Socrates knowing, says in the Fhadrus, that souls 
are carried round lira circle, revolving under iulrllieihh-s as ohjecLs of desire, 
lieine at different times happily afh i ted hy diflerent things, and n turning' from 
the same objects to the same. \\ hy therefore, should we any longer fear those 
skilful IVripateties, who ask us, what kind of line l*!ato here assumes f Is it 







IiO O K 111.] 


TI.M.TXS or PL \T< > 


117 


physical line? lint this would lip absurd : for this is the rnd of bodies. Is it tlioii 
a mathematical line? Hut tliis is not splt-moiivr, and is not essence. Plato how¬ 
ever says,' that the soul is an essence, and is spparatr from bodies. We say 
therefore, that they in vain make tin sr inquiries. For long before this, we have 
not erased asserting that this line is essential. And prior to us Xenoeratrs calls 
a line of this kind indivisible. I 1 nr it would be ridiculous in anv one to think, 
that there is an indivisible magnitude. It is evident however, that Xenoerates 
thought it requisite to rail the essential reason of a line an indivisible* line. Rut 
Plato, for the sale of concealment, employed mathematical names, as veils of the truth 
of things, in the same manner as thcnligis/.s employed fables, and the Pythagoreans 
symbols. For it is possible in images to survey paradigms, and through the former 
to pass to tin latter. Against sueh men however, as these Peripatetics, who are 
contentious, no arguments are sufficient. Rut let us return to the words of Plato, 
and direi t our attention to each of them. 

Since therefore, the soul is one, is divided according to its parts, and is both 
one and many, Plato denominates it tins, as l>< inir one, but all, as b< ing multitude, 
an i\ composition, as both ; whirl) also show> that the csseitee of it differs both from 
things dis< ri le, and things continuous, For these are without communion 1 with 
each otlu r. Rut the soul i* one, and at the same Iim<• multitude, and is discrete, 
and continued. Since Imwevi r tin- psyehical reasons are Informed ; for the soul 
is of an ambiguous nature, and has two faces, conformabli/ to its para¬ 

digm, so that it in teller tually perceives the impartible essence through the circh of 
tin same, but contains ami connects the partible essence, through the circle of the 
different ; — lienee Plato rails it double. Rut because it has the same reasons or 
ratios, above and beneath, and not as some fancy, the duple ratios here, but the 
triple there, on this account, lie delivers it to us divided according to length. For 
this div ision alone, pvt serves every when- the same ratios. Rut the scission itself 
exhibits demiurgic si etion, which is appropriate to the l)i miurgiis. For the dead 
is seated by him, and is refulgent w ith intellectual sections, as some one of the 
(iods savs. 4 Moreover, the won Is “ middle to middle" indicate perhaps, that the 
division and contact of things intangible, are adapted to the psychical middle : for 
thev subsist in a middle way. For in intellect also there is division, ltccau.se 
there is difference, but it subsists primarily, and as it were occultly, and indivisible. 
In sensible* likewise there is division, but according to an ultimate distribution in- 

* for fynenv lirrc, I rr.nl ipij/jir. 

* Tlir word tiTVftov oiiulted in tlic original. 

* For nm >jra here, it is ncccssarv lo read asoirovijra: 

* Tim is asserted in ouc of the Cbahlcau oracles. 


116 


I'KOCLDS ON THE 


BOOK lll.j 


to parts. Hence also the union in these is obscure am! evanescent. Ilut in the soul 
both have a iniilille subsistence, in away adapted to it. And if indeed Plato had 
spoken concerning intellect and soul, he would have said, that the Dt-miurgus ap¬ 
plied the first to the middle, and if about body and soul, that he applied the middle 
to the last. But since he teaches us concerning the psychical duad, he say > that the 
Deniiurgus applied middle to middle. I 'el liajis loo, lit* says tins, be« a Use t lie con¬ 
tact of the soul is properly of a middle nature. 1'or the last part of the dianoetie. 
and the summit of the doxa-fie power, form the media of all the ps\ < bit al com¬ 
position. But tlu m 1 are conjoined to t leb oilier, and conformably to tin >e, one 
union is produced ot lbe>e two lives. lor in evt ry order t»l beings, the bases of 
first are united to the summits of >ei olid try n itiui '. The figure X however, pro¬ 
duced hv this applic atioii, lias a uit at allinity to the universe, and also to tin* soul. 
And a* I , orf>hi/n/ rclati s a character of this Lind, viz. X, surrounded by a arch,' is 
tilth the Ift/fitians a symbol of' tin mundane soul. I’m per'haps it signifies, through 
the riirlit lines indeed, tin* hilnriucd promes-mm of tin* sold, but through tin* cir¬ 
cle it-. mu I* »i in life, and regression according to an iutt-lh i tual « iri'le ^ e must 
not however conceive, that Plato thought a div me essence eolibl be iliseov'♦■red 
through these tiling'. I or tin* truth ot real beings • iniiot, as some lain y. be 
known from characters, positions, and vocal emissions. But these are alter all¬ 
ot her man ii« r symbols ot div iin* nalon - l or as a a i tain motwu, so tiheu ise a 11 riant 
figure and colour, are symbols of this laud, as the initiators into mysteries say. I or 
ditlerent characters and also diHeivnl signatures arc adapted to dithrent (mils; 
just as the present character is adapti d to tin soul. For the complication of the 
right biu*s indicates tlu* union «• I i hiloinu d lib* l or a ri"ht bin* itsi !t nUn, 

a symbol ot a life which (lows from on lii"li. In mdt r however, that we may 
not, omitting the tilings l!n*iiisi Ives, be loo busily employed about tin* theory ot 
the character, Plato adds “ as it were,' indicating that tills is assumed as a veil, 
and fur the sake of concealment, thus endeavouring to invest with figure the mi- 
tigured nature of the sutil. 

“ Afterwards lie bent them into a circle, connecting them botli with 
themselves, and with each other, in such a manner that their extremities 
might be combined in one, directly opposite to the point ol their mutual 
intersection. ’ 

That what is said hv Plato manifests through right lines the progression ot 


* lustinJ of m/.Xoi m lias plate, il is requisite to read i;Oj 








nook III.] 


TIM AX'S or PLATO 


I IfI 

the soul, ami its providential attention to alter-motive natures, is I think evident 
tromvvh.it has heen already observed. And I also think it is proper to deliver 
the inlleetion into a eirrie analogous to these tilings. For since regressions an* 
in omit i in lit v with progressions, recalling fto the principle] things which have 
proceeded from it, lienee Plato says, that the light lines were Is nt into circles. 
Ami since also, the vital nature of the soul is intellectual, and npncataslutir, and 
evolves inti Iligihli- multitude, hence it is restored to the .same tiling again. Iie- 
eaiise likewise, it moves alter-nintive natures, the soul being converted to, and 
moving it sell’. a*» uding to all these particulars, circulation pertains to it. For 
the progression of it e> in continuity with its regression ; since it is not imperfect. 
And the motion of alter-inotive natures is suspended tmin the self-uiotive life. 
As the one of these also, is not siibv* rte*d, hut perfected by the other, after the 
sanu in.inner the composition ot .he right lilies is nut destroyed through the in¬ 
flection into < irclcs. hut the former remaining, the circles are generated. For all 
things subsist at on* e in the soul, so that as the continuous is simultaneous with 
til*' discrete, thus also me circular with tin* rectilinear. For it is necessary that 
the right and the circular should remain, just as the impartible and the partible sul>- 
sU( i _”ih<T in tin* s*itil. For the Demiiirgus makes eternally, so that the things 
vvhieii ;nv generated l»y him, an* entirely perpetual. Hence the right and the 
circular line are simultaneous in the soul, whatever each of them may he. 

What therefore are tin* twofold circles, and how arc they in the highest degree 
adapt* <1 to the soul l If tin n the essence of the soul proceeding from intellect, 
was such as to l><‘ * ntirelv diilcrcnt from tin* intell* dual pccnli irity, the circular 
form would not he adapted to it. But since it is intellectual according to par¬ 
ticipation, and ail evolved and Informed int* llecl, oil account of its intellectual 
nature, it is a circle unligured, without magnitude, and self-motive ; hut on ac¬ 
count of its dyadic 1 nature, it is a twofold circle. For its progression also, in 
the same maun* r as its regression, is twofold, and its reason is twofold ; so that 
its int*-ll< dual participation is twofold according to its lives. .Since however, 
these hv« s are conjoined according to their fust progression, hut in proceeding 
are divided from each other, hut after the progression are again converted to 
their principles, hence they are again conjoined according to the peculiarity its*-|f 
of regr* ssion ; the first adaptation of the lines manifesting permanency ; hut their 
separation from eaeli other by division, their progression ; and their inflection/ 
their regression again to the same thing. For tin* more divine life which subsists 

1 for (inttihkov Ii*t*\ il i* olmoutly nrrcnary to r*a*t ivufu>ov. 

* \flrr rt)»tt nw' oAAijXwr t^iww in the original, the word* rqy wpvcfer, r»j« tt garanaftyrm arc c»i- 
dcntlv wauling. 





120 


IMtOCLUS ON T11E 


[BOOK Ilf* 


according to regression, conjoins the end of itself with the beginning; and tlir 
more subordinate life converts the progression of itself to that which abides. 
Hence it converts this progression to the one intellect both of itsell, and of the 
more excellent life. The conjunction, therefore, of the two lives is there the 
contact of the one, being in an opposite direction to that of the other; because the 
union of the one is according to progression, but ot the other, according to re¬ 
gression, and regression is contrary to progre—>1011 ; tor the latter p. >tains to the 
nature of sameness, but the former to that of dill, rente. The lath r also imparts 
a collective similitude [but tin former, di\ision in the progressions.'] For their 
opinion must not lie admitted, who contend that the figure of the soul truly con¬ 
sists of two Circles. For if the < irch s are without breadth, how is it possible to 
cut one of them, since it has no latitmh ? lint if they are certain rings, how can 
the soul if it consists of these, be every way extended from the middle to the ex¬ 
treme heaven * For after what manner can rings be extruded through the whole 
of a spherical body? To which may he added, that these circles being corpo¬ 
ral will exhibit to tb a certain body « xlcrn d to the universe, and will also pro¬ 
duce a certain vacuum in the siiperticii s ot t!it- sphere, m consequence ot sunound- 
mg it, as is evident in the rings ot spheres. And il they are circles, t it \ must 
have profundity together with tin* body oflhe universe, on account ot their station 
from the middle as far as to the extremities of the world. It is necessary there¬ 
fore to conceive this vivitir figure ot the soul to he unligmvd, anti without interval, 
unless we intend to fill ours. Ives ami also the theory of Plato with much absurd¬ 
ity, such as that which is noticed by Aristotle, who on the -.opposition that the 
^oul is a magnitude, demonstrates that as siirli it is alone partible, hut by iu> 
means impartible, ihougli its essenee, together with partibility, has also nnpaitihi- 
Jitv. lint whether it is a circle, or a ring, it will alone have a partible, anil by no 

means an impartible nature. 

“ JJe likewise comprehended them on till sides m that motion which 
convolved according to the same and in the same. 


The mode of conception of the divine Iamblit 1 ms in what is here said, is truly 
divine, and firmly aillieres to the meaning ot Plato ; since he does not, like the 
interpreters prior to him, think that the motion which is convolved according to 

‘ The words within ihe brackets are »a«lin« in the original, hut arc supplied from llir vrrsmu ol 
Tltoiimii Heine alter the words avntyuiyvv i^mirijm oWui-t, it is naoun to ill i'll v ,r 

htuijnct ► run ■xfH.bt'in. 










> - III. 


TIMvEUS OF PLATO. 


121 


"- 1 - u '* an ^ m 1 1‘'- sarnr, should bo understood :»s p rl Miiin^ to fhr soul 1 

o! * o tioa of the soul is now in it, and not about it. II ronoives tii 
t il lb'* motion now spoken of pertains to inlelh-ei and m * inlellei tin! li e 
1 • . ■ i no part of the remainder of this Dialogue s IMato appear to conjoin 
1,,t ; « ' irtelhet. It is necessary, ho\ve\er. tliat lie siiould. in order that by 

'1 *• • .1 he may demonstrate the universe to be an animal endued with soul 

1 *" 1 W v nii, 't tie re fore conceive the motion which is convolved ac- 

° 1 ’ ,5 "‘ “ml in the same; to be intellectual, l or this comprehends 

tli. soul in the same maum r as the soul circularly covers tin* heaven as with a 
l"* ect, howeier, i-indeed an immovealile motion ; fm it subsists wholly 
1,1,1 u>,ii* illy at mice. Hut soul is a self-moved motion. And the former is uni- 
toiui, but the luller bitormed. I lie lormer also is one and indivisible, but the 
iatli I i! vides and multiplies itsell. I lie soul, however, participates of intellect 
so far as it is inlellei tmd; and tlirmi”li it is conjoined to a divine mb llect. l-'or 
the soul of the universe purtieipal in- of intellect, ascends to the im. lli-ilile. It 
is in cessary, therefore, that the motion whu h iscircumvolved in tie same and about 
the same should tie inlelleetual, bein^ dill' ii u! from the motion o| the two circles, 
since it comprehends them. We miisi say, therefore, either that this motion per¬ 
tains to a participated intellect, which is proximately seated above the soul, or 
that it should be the motion of the Domm-ie of the soul. The latter however 
is impossible. Hence it must be admitted that this is the motion of a participated 
intellect. Hut that the motion which is convolved according to the same, and in 
the same. In in; mb lh ctual. and above the soul, is not the motion of die Demi- 
ur-us, may be learnt by con«idi iiii„, that he made the universe to be endued with 
inu-lhct, not nivim; himself to tin* miner*..*, m the same manner as the soul, but 
imparting to it another participated inti li. cl, which w ( li ue before ih moiistratcd 


to be seat, d above tin* soul. l or plat im; intelh-et m soul.' but soul in body, In 
fashioned the univ. rse. And it is evi.h ut that he did not . (T> rt tins bv placing 
Imuscll in soul. Fur it would be rmieu'oiis tirat h** -l.onlo e i-arra iilk* himself 
with soul, hems wpanile from it. l*Lio then fore says, i„ what follows, of all 
[irue] heiiu, that m itlu r doe> any ollu i tiling proceed mto it, nor docs it proceed 
into any otlu * tiling. Hut this beinj; Inn , the Hemim^iis will not place himself in 
soul; and before he constitutes soul, suhsi-din:; by liims. If, lie will generate another 
bein^j, winch "hen lie hud venerated soul, he placed m the soul. If, however, 
this be line, die motion oi that intellect, winch is circumvolvcd accordin'* to the 


* tor ijv-vyi i»«re, it is iitr»*»'.ar\ to rend rr vv\’l- 

* It u ucrowry licre to su)>|>ly T. 

VoI.. II. 


Tim. Plat. 


Q 



I'ROCLL S ON T1IK 


[book 111. 


1 * 2*2 

*>aine, and in the Mime, will comprehend these psychical circles, and not the 
motion of him who constituted both this intellect and soul, and who shortly after 
is s ud to abide in his accustomed iiuinm r, t xeinpt and separate from the universe. 
The mundane intellect therefore, is the intellec t of which we are speaking, the life 
of which comprehends the psychical lues, viz. the uniform life comprehends the 
Informed Iims, arid the eternal lit* the liies which are not eternally moved. 
Hence the whole soul proceeds alter this manner, being a monad and a duad, 
and as is e\ iilent from what has been said, w it hunt difleivnce w it h respect to 
itself. That which remains therefore, I’lato drillers in what follows, viz. how 
from the demiurgic divisions, one ot the circles contains m itself that which is 
more divine, but the other, that which i» more subordinate. For we have 
assumed tile's. 1 things for the sake of perspicuity Hut let us hear what is next 
said by Plato. 

“ Ami ho made one ot the circles to be external, but the other 
internal. lie denominated therefoie, the lation ot the external circle, 
the motion of the nature of same ; but the lation ot the internal, the 
motion of the nature ol ililleri lit. ’ 

The divine Jumhlichiis refers these divine circles to the intellect which is sepa¬ 
rate, and to the mulled which is inseparable from souls, and to the motion which 
is com uli ed in the same, and on all sides comprehends them ; so that one of the 
circles comprehends the two .souls, but the other is in them ; and the one is un- 
miiigled with the other lilt 1 and the powers of the soul, bill the other is mingled 
with anti governs them; from which cause likewise, the whole soul, stably ener¬ 
gizes, ami is united to the Demiurgiis himself. \\ e however interpret the two 
t irt les to be the two-fold liies of tin* souls, n/. the proiuh ntially energizing 1 
ami convertiie or regressive lives; and abo to be the two-fold powers, the diano- 
♦ tic and duxastic. For the soul of the universe has both these; since Plato 
likewise ill the Pha dills says, that of tin 1 horses, out* pertains to tin nature of 
saim', but the other to the nature of i!i/fcrmt, though he also attributes horses to 
the finds,* hut such as are good, and consisting of tilings that are good. Here 
therefore the external circle is dianoetic, but the internal dosasfic. For the De- 

* 1 nr * t-ijrivm hi llin it is in-ccssars lo nail »(<oicijrn«i». tor tlie Mini of lilt uinifn* always 

liulli |«nn i ll nlully .uni rumritist Is, .uni llic lallrr energy is iiilclltclivc. linin', tlnrc 
would In 1 a laululocs in saying, the intr/ltctiie and cvmtr'ivt li\f>. 

* 1 nr row 0 '<>vi line, it is necessary to rc.ul ren 



HOOK III] 


TIM /ELS OF PLATO. 


123 


iniurgus imparted to tlir* dianoctir circle a power, according to which it is more 
divine than the doxastic eir< le. J'or it is more united, and is inteliectual. For 
you must not suppose that to denominate, is the mere position of a name, hut in the 
dianoetie eirele is a participation of power, effective of sa meness; and in the dox- 
astic circle, or difference. Prior to this, therefore, Plato taught us the similitude of 
the soul itself to itself; hut now lie adds the transcendency and diminution of it 
with reference to itself, winch it possesses, and received from the Demiurgus; 
who made one of the circles to he external, so far as he rendered it more similar 
to intellect and the intelligible ; for they are properly external, as being exempt from 
all secondary natures; hut the other internal, as being contained by the more ex- 
cel'ent circle, as being that which ought to he governed by it, and as being of a 
subordinate nature. It was verv fir therefore from the intention of Plato, to 
adumbrate these circles mathematically, who, though they are equal, makes them 
to he unequal, and though they subsist similarly, rentiers them dissimilar, 
attributing to them for their essence, the demiurgic will. 

Some, however, here doubt, how. since the soul consists of similar parts, one of the 
circles pertains to sameness, but the other to dillerem e, ami the one is <]« nominated 
internal, but the other external ; for these things subvert similitude of parts. 
Porphyry, therefore, directing Ins attention to sensibles, and material mixtures, 
adduces as instances, water mingled with honey, and lmney mingled with wine; 
the whole consisting indeed of similar parts, but in dirterent persons producing a 
different passion. For some are more affected by the vinous flavour, hut others 
by the sweetness. Our father i. e. preceptor] however, thinks we should survey 
the mixture of the genera in a manner adapted to immaterial and incorporeal 
natures. But this is, not according to a confusion of forms, nor according to a 
corruption of powers, hut they lwing preserved, the mixture is according to a union 
and penetration of them through ear h other. For corruptions and the diminu¬ 
tions of powers, are m material natures, matter not being able to preserve ui 
hersi ll the dilleo lit peeuliarilies uucniiluscd and gt inline. For the peculiarity of 
immaterial mixture is for the same things to remain united and separated, and 
to lie co-mingled and uumingh d [hut in material mixture, the things which are 
mingled, arc said to he confused, and without separation from each other, Itecause 
this mixture is through computrefaction, and corruption].' It is easy likewise to 
call to our remembrance such-like immaterial mixtures as we speak of, from the 
sciences, from physical reasons, and from a multitude of lamps. For the many 

* In the origins! iicrc, tin re i< nothing inure Ilian, to ra ^irvn m« nbuitpim uir' aXAij\wr *1.11 
The rest in Uir sIkivc translation » supplied Iroin the vcrsiou of Thnmxus. 


124 


IMIOCLUS ON Til F 


[BOOK III. 


liplils which produce out! light, :»t the same time remain unconfnsed. And t!ie 
multitude of physical reasons subsistin'.; all of tliem at once, are at the same time 
separati d from each other, accordin'.; to physical dillerence. The many sciences 
al>o are in each other, and are unmm_ r l< d with each other, lint this is evident 
from llteir energies. I'or it is impossible f.«r things that an* confused to employ 
their prn|K*r energies with purity. Hut the sciences energize appropriatr lv each 
with purity in itself. If there on* the -emra of the soul are immaterially mingled, 
thev ari* in eaeh other, and are cstahli'ln d ill themselves. liy their suhsistiui; 
liki n i.-e in e.u li otlu r, 11 11 . \ cause the whole soul to he a-» it Wen* ot a similar 
colour. 1 letu r eu rv part ot it con'Ms <*t these •_;< in-ra. lint through tin* genera 
lieim; establi'hcd in llnni'clvi s, and pri'i-rvim; their \ roper purity, dill’, rent pro- 
jM-rties shine forth, according to the dilh n lit powers ot the soul, and some things 
fan - \ ail more than others. I'or m things wliich an* mingled through the whole of 
tin nisei\i ", and an corrupt! d ti.,i tin r, tin re is « utin lv a similitude of parts, anil 
I hi le Is id'll a similar form. Hut where then* is the unmiuah d in the mixture, the 
iinconfii'i d in the complication, and purity in the separation, then it is possible 
for whoh s to pi rvade through w hull s, in order that < .o li part may consist of all; 
uid for each put to remain in it'< It in ordertli.it on>* tiling may haw* dominion 
III allot III r. 1 leiiee, it is not at all wonderful. Mine all the mi a pervade throu-h 
i ai h ot In r 111 the soul, and pit o ive at the salm - lime the uh a ot t leliiselvt s, 
that in one pi ti e s mu ness should pii iloiiiiliati , lint in aiiolhi r, the nature ot 
(I I Hi *ri III * , ailil that the ”i mis 111 e'seiice should lie i oiniuoii. oiiilim, the one 
middle of the soul, Mia in dim; to whi< li il is a m< ilium hetwnu t! < UupaitiMe 
• s'i nee. and that whieh is divi'ihle iihout hodies. Il'Uee too, the mil H om 
I||e, iis helll” o||e essi III e, hill till 111** Is IlllolUU ll, IU the -> iltl* lll.illll* i as till 
i ssi nee i» twofold, on it i omit of the two m ra. \nd tlnin unu h m atiswi r to 
the dollllt. 

Hut it is evident that tin* words “ he ninth are most propiilv i -'■im d by 
1*1 <to, mi or ill r that a^aili the toriil of the middle nature Ilia V he pn -» I v • d SU the 
same luanin r as before when In* said, the l)i iniur*_ns “ <v trjih U'ly jitU'J and 
“i i-ininnil.” The expression too, “ he ihiii'iminntt,!. i' hit r aim'd appropriately 
t.i tin times piopu'i-i| to I i di'i iissed. I or since n.iiiii s u<* i*v■ ■ • i to the • hi l* «, 
at emdii ; to that w hit h pieih'ininati s, the i\pie."ion ** In n'< umnuftl main 'Is 
that the appellation is "iveu to them, not limn the whole hy parvis, hut ti in 
that « ha h pn doinmales in them. To assign naim s lihcw me altci the pnahn lion 
nl tin* i iii It s ( ui inifest' that names properly so i alh d regard I hi n tine ot things, 
I'or the J >i minibus dm * not thus d< iiotninate that vv hi* hi > ? t 1 < in le of the 
-ame, but that which was constitute.d such hy him. Ot tall [Hud u tive 




HOOK III.] 


TIM AX S OF 1'LATO. 


125 


energy possesses 11 10 most principal cause of the name. Ami the position of the 
name is an etmclivo eiieigy, since intellection there is not separated from fabri¬ 
cation, hut tin ( «nds proiluce by the very energy of intellectual perrejition [i. c. 
their intellectual |> ixvption is elleclivel. I*or tlius also by giving names to, they 
constitute tilings lia ins.-U< s. Ami it it he ntjinsite for me to give* inv own 
opinion, we may through these tilings perceive the arcana of tin theory of Plato. 
For he not only deliv* rs the !)■ iniurgus as a mnnenclator, who hist p qus names 
tothe two i:i dilations ol the semi j out prior to these unfolds the essential cha¬ 
racter of ii, v /. two s ■panite n it h ics, and the y produced from them, and also 
the two eii’i ies n-rfied t.iint e^e lutes ; which things theurgy hk ( wi e iinfohh tl 
after him.* i.oii.^ < o; iph lion to the character of the soul from chiasmi * and se- 
inieireh s. P \rj cal ir*;iv tie r< fore and thnraclers were first ilelivt red to u 
hy IMaio. wine lit u ii eta,illy saw, and which tin \\be men posterior to ium 
cmhraeod. ] ; or it i> mr. ssaiy to think, that there are psychical characters, and 
not only such as are common, like these, hut such as an peculiar, and wine h an. 
diilerent in dilii n-ut soul-; such for instance as thosi* fit ii rc tiles, IN ntlu us, 
Atreus, and ol IMaio him-ell, delivered to us hv the (iods themselves. J hese 
however, it belongs to the* (iods alone both t<» know and to unfold ; but the cha¬ 
racter winch is c ommon to every soul, beginning from tin* soul of the universe, 
Plato lirst liehcld, and committed to writing. He also shows that tin - J>< niur- 
"us is the maker of this, who iiiMjribes in the essence of the soul its 1 vivilic cha¬ 
racter ; gives name's a s we have? said to its two intellectual circulations, and 
assumes these from his own essence. For it is the* Di-miingus himself, who is 
especially characterized according to these gene ra ol name, I mean the .same and 
ihc different ; since one ot these euun< ntly pertains to hnn, as giving form to mat* 
ter, according to the lerininatimi.s of forms ; but the other, as collecting multitude 
to the one idea of tin- fabric: c»f die universe* as one prodm lion. Ilemce* also with 
Orphe us, the Jb-miurgiis particularly inienugalcs Night concerning these things, 
and says, 

*1 <ii me iicivi .ui limits vv<ll as one subvivi, 

\ et eat ii its i.atme »t palate jut sc iu r 

For ll.e l)i mi •••pis caiiv- i*aeh thing to jm serve ils nature, se parate from others 
through tul (*i e, hut Im mak« s dl things to Im* one through sameness. The 
Oracles iixe, «e, by asserting, that the Demiurgtis is refulgent widi inte llectual 

* For )i r ~ u< -me here, it ts rn|in<ilr le< rr.lii p>r aero, ami lor Otu,iyiii Otai,’yia. 

* C'/i 1 i. e. Ii^urtj iti I lie form ol tlir tiller 

1 It ..in ssaiy here iu the worth roe £»toyotikiv a*’ itiriji j^a,>airr/fMi, to t x]>tui|;e ««■’ 


126 


PROCLUS ON THE 


[BOOK III. 


sections, manifest that power of him which is effective of difference. Hut he fills 
all things with love through the power which is eflective of sameness. Hence 
he very projs rly gives these names which are demiurgic signatures, to the circh*s 
of the soul of the universe from his own esssmee. This name therefore, "the 
circle of the same," is a di\ine name, as hearing the signature of the intelligihh 
cause of sameness, as is likewise, “ the circle of the different,' a> possess¬ 
ing the svinhol of the nature of dilli-rence. for with rcloieiice to the genera of 
Ixing, one of these circles is allied to sameness, hut the other to dilli-rence; 
hut with reference to the intellectual Hods, one ol them is suspended from 
the paternal, connectedly-containing, and immutahlc causes, hut the other 
from the prolific and vivific causes. And as wuh reference to intelligihles, the 
one in a greater degree participates of hound, hut the other of infinity. These 
signatures therefore from all the orders, cause one ot these* circles to obtain 
sin h a name, lint the other, a contrary name. 

Some i lie however liinv say, what, then, is the one essence of the soul destroyed 
in tin-division of these twofold circles* We reply, hy no im ails, l or in divine 
natnn division is s ( » mid to union, and progression is the medium In-tween stable 
jiovver, and the |n-rfection subsisting in conversion or regression. Hut since the 
soul is a monad essentially and a duud, one and multitude, ahidmg, and at the 
same lime proceeding and returning, and is also united prior to division ; -hence 
tin-mixture of the soul subsists one whole, prior to the many parts, and being 
divided according to progression, is again united according to regression. The 
h s> therefore, is comprehend* d in the greater circle, l or as intellect comprehends 
the soul, illuminating it with its own light, thus also tin: circle of the same 1 
imparts union and perfection to the inch of the dtfftrent, rendering it 
uudi filed m its providt ntial energies, united in its progressions, and in a certain 
re-jM-ct intellectual in its knowledge of sensihles. Ileucc likewise, in an admira¬ 
ble manner, one of the circles subsists, and is denominated according to the same, 
hut the other according to the different. Hut tin- essential as ht-nig common to 
Inith, is omitted, and is attributed to no one of the parts. lienee the soul accord¬ 
ing to this is mie, hut a* cording to the two circles is Informed, these being after a 
certain manner opposed to each other. 

“ ! It* liken ise convolved the circle of the same, laterally towards the 
right hand, bul the circle of the different , diametrically towards the left 
hand." 


1 For a. oc b re, il is accessary to I ravruv. 


BOOK 111.] 


TIM/El’S OF I’l.ATO. 


1*27 


What is here said, as that which remains to bo discussed, is concerning the 
psychical powers, and the demiurgic separation of them from each other. For 
power is after essence; but energy has the third order, as we have before 
observed. This nl-o Plato hinwlf manifests to us, denominating the motion 
of these circles, the lation of the same and the lotion of the different, but not the 
essence of these. From these two circles also, he generates different powers, and 
afterwards unfolds to vis what kind of energies they possess. Such things as 
these likewise, he ns>< its in the Pha-driis, concerning the better and the worse of 
the two horses of the soul. What therefore does he lien* say concerning the 
powers of thi‘soul of the universe ? In the first place, as I have said, he divides 
the whole powers into two, I mean into the power of the same, and the po\v» r of 
the different; the former being analogous to bound, but the latter to infinity. 
Afterwards, he divides the power of the different, according to other peculiarities, 
and again collects them into less numbers, and through sameness unites the 
multitude. In the next place, he attributes things more excellent and divine to 
the In tl< r, but things less excellent to the subordinate powers. Thus, for instance, 
he attributes a convolution towards the right hand, to the lation of the circle of 
the sunn, but to the left hand, to the lation of the circle o \ the different. And to 
the former lie attributes the lateral, but to the latter the diametrical. For in the 
two co-ordinations of things, in the more excellent series there are [the same, the 
right hand, the equilateral and the rational ; but in the less excellent series]' the 
contraries to these, the dillcreut, the left hand, the longer in the other part, and 
the irrational. Such therefore, is the whole meaning of the words lie fore us. 

Ia t us however see what the truth is of the things; and in the first place, if 
you are willing, let us show how the right and the left hand subsist in the universe. 
For 1 know that the (hcmouiacal Aristotle calls indeed the eastern p trt of tiie 
world the right hand, but the western the left hand; since the first motion is 
Iroin the eastern, but the motion posterior to this, from the we>ti ru part-. In all 
animals, however, the principle of motion is on the right hand. And in this 
thing Aristotle accords with the dor trine of Pluto, and also in what he asserts 
conn ‘ruing the same and dif}\rent. He sa\s therefore that the inerratic spin re 
is the cause to all things of sameness of subsistence, but the plain tary 
spheres of a subsistence different at different times. This* however appears 
to me to be tin* illustrious peculiarity of the Platonic doctrine, that it dors 
not define these things according to our habitude, but delivers these proper- 

1 1 lie word* within ttie brar kets are omitted in llic nrignt.il, but art* sii|>|diid from the version of " 
Thomaeus. Hence after tlic words r»-i fitv nj« rprirrorut nrrtv irnpat m the original, it is necessary fe» 
add, ro r avror, to rs toovXtvpor, to Xoyistie* in t r rip ^ofioroi, (. X. 


I’HOCLUS ON THE 


[BOOK III 


1-20 

Ut-N as proceeding from tin- fabrication itself of things. For if the ttemiurgus 
himself inserts in divine souls t!u: right hand and the left, each of these did not 
proceed into the world, < ither according to our position, or as a mere habitude, 
but they are essential peculiarities ■ ju-t as the paternal and maternal in the Cods, 
are the peculiarities of divine « ssenci >. lor e\t n m partial animals nature does 
not constitute some of tin* paits on the right, and otln rs on the left hand, accord¬ 
in': to men* habitude, hut according to physical powers. Anil this is evident 
from her fashioning some ot the parts on one side, but others [dillereiil liom these 
on the other side ; and making this to be the principle of motion, but that not. 
'Ibis brim: the case, \\ hat ought we tothink lonerrningthr tabrieation its' hot tilings * 
Js it that it exhibits one tiling on the ri”lit hand, but anotlu r on tin* left, according 
to habitude alone* Hut how is tins possible, if we admit that it produces by its 
verv existi in e that w liu b it piodui es, or that a iliv me soul is an essence exempt 
from every tiling wliieb introduces accidents * Or must we not assert, it this is 
granted, that tin* nature ol the lalun ation ol things is in a greater decree gene¬ 
rative of essence than a divine soul is* Hut as it appears to me, w« must say 
that this soul physically in si its in bodies the right band and the lell, and sus¬ 
pends from its' If m a gnat« r d. give the right band as the prim ipb* of motion 
Hence, by a much greater priorilv, it is lit that the maker ol soul should pro- 
dun both tin -e di miiirgii ally in binisi If, and the light hand an intake as it were 
of himself; and thus m tin* world, that the inerratic sphere shouhl be circuiil- 
volv d to the 11” III, but the plain I ary sphere to tile a It * the loriili r hav mg a piiin- 
ordial life, aenie ol power, and i tlieaeious «inrgy ; blit the latter b« in'; prolific 
and \ arioiis, and Irom another source than ilsrll iv< riv mg the principles ol nin- 
tioii, lb lu e aHo in the univi rse the ineiratic spin re lias dominion uv r all dungs, 
convolving all tilings accord 111*4 to one circle; but the planetary sphere is mul¬ 
tiform, and as we hav said, is tin* cause ol dilh n lire to generated naturi s. And 
the one is the mi 11, ol lilt' Heel, but the other ol soul ; for tin* circle ol tin sonic is 
intellei tual. I11 the soul of the univi rse however, the ri^lit hand is lli.it which is 
coiivcit'd to inti Ihgihl.s, to truly existing beings, and the (>ods: lor it is a power 
which tills the soul with di»ine lilt . Hut tin 1 » It hand is that which is converted 
to the care, and ordeily distriliiituni of setisibles: b»r it is a power, motive ol all 
'•■eondaiv nature*; and stdivertivc of iiiordiiiatioti. It also produces separation 
and v.iiii ty in dt miurgii works. 

Farther still, the being convolved dumutricollu iiccorui/tg to the left /mini, may be 
s.ui! to i oiupn In nd the motion from the vvt >t to the east, and the motion to the 
obhtpic parts, thioi'gli tin; ohlnpiity [of tin zodiac]. Hut you may say that in 
the soul ISC If, tin cm W of diilcrcnce, being gnostic of all sensible natures, at once 


tlOnK III.] 


TIM/EUS OF 1*1,AT(>. 


12<> 

comprehends tlie cpjadniple order of things, through the four centres, ac¬ 
cording to which the visible motion of the bodies that revolve to the left 
hand and diametrically is effected ; just as the circle of the same, knows in— 
telligiblcs as primordial causes, as supernally unfolding all secotulary na¬ 
tures, and convolving according to one union the various order of sensibles. 
Again also, these things accede to the soul according to its similitude to 
the zr/iule vivificaticn For as the soul is a monad and duad according 
to this, so likewise it is allotted through it the right hand and the left. For in the 
vholc vivi/ication, these tilings first present themselves to the view, and are derived 
from it; one multitude being produced from the right hand, but another from the 
left hand parts, zchdhcr you call them head*, or hands, or intestines. For according 
to all these, theologists deliver to us the prolific powers of the Goddess. These 
things however being appropriately asserted, it is evident that it is not the same 
thing to say that a certain thing is moved on the right, or on the left hand, and 
that it is moved towards the right or the left hand parts. For the bitter of these 
assertions is attributed to tilings that are moved in a circle, manifesting that to 
be mou <i to the right hand parts is to be moved to that part to which the right 
band moves, and also that to be moved to the left band parti, is to lie moved to 
that part to which the left band moves. Since therefore, the right hand and the 
h it are called the east and the west through the before-mentioned causes, so that 
the lonner is the beginning of motion, hut the latter billows, and m a similar man¬ 
ner, the one being a power m the circle of the same, hut the other in the circle of 
the different, from which the motion of each is derived, the words “ towards the 
right and the left hand, are very projterly introduced by Plain. But to Ik* 
moved on the right hand or on the left, pertains to things that are moved in a 
right line, these being the boundaries * of the motions according to breadth. 
Hence ’1 imams, having before separated the six motions in a right line, from the 
motion in a circle, and lieginning in what is now said, from the soul, deservedly 
gives to it the difference of the millions towards the right and the left hand. And 
thus much concerning tlie^e motions. 

Lot u>, however, consider the remaining opposition. For Tiimrus, as in the 
world, convolves the inerratic sphere according to the side,but the planetary sphere 
according to the diameter, just as in the soul he convolves the circle of the same 
laterally, hut the circle of the different diametrically. In the first place, therefore, 
this must he considered mathematically, by drawing in a quadrilateral figure a 

1 i. f. To Ccrrs, or RSiea, who contains in her n»ht hand parts Juno tefou stain ofaoula, and m 
lirr left Vesta the fountain of virtue. 

’ For wopa ra ot ra here, it is necessary to read wcpnra orrn. 

Am. Plat. Vol. II. 


n 


130 


PItOCLUS ON Till*' 


[BOOK 111. 


diameter, and conceiting thnt the circle of the same,' is convolved according 
to the side, hut the c ircle of the different . according to the diameter of the figure. 
The quadrilateral figure, also, must Ik- adapted to the two circles, i. e. to the sum¬ 
mer and winter tropics; and we must conceit e, that they are moved with the 
motion towards tin* right hand parts, according to the two >ides which are simi¬ 
larly posited in hoth the circles ; and also that the nnddio or the circle of the 
jtfwu’j is united according to the gn atest of the two circ es, hut that the eucle ot 
the different, which is ohliqiiewith n fen-nee to hotli, is moved according to the 
diameter of this quadrilateral figure. For the oblique circle [i. e. tin* zodiac] is 
described about this, according to which all the period of the circle of the different 
is convolved. 

Ideating however the mathematics, let us consider what the jiecuhanties are of 
the diameter and the side. For we shall find those of the latter to he, the unolr 
hque, the effahle, the comprehensive, and that which is connective of angles; 
hut on the contrary those of the former to he, obliquity, the irrational, the com¬ 
prehended, and that which divides angles. For according to all these \u culian- 
ties, the side difii-rs from the diameter. And llu-a* also are inherent in the cn- 
cles of the soul, l’or one ot flies** circles i-* all ed to simplicity, hound, and cud ; 
hut the other to variety, multitude, and the nature win* h possesses infinite power. 
The one likewise is connective, hut die other is the cause of division. And the .un¬ 
is allotted the dignity of comprehending, but the oilier that of bring comprehended. 
Hence the one is very prop* rly said to he convolved according to the side, as im¬ 
mutable, 1 as united, and as uniform ; hut tin* oilier according to tin: diameter, as 
rejoicing in progression, and multiplications, and as effective of dillereuce. For 
the diameter is greater in power than the side, divides the angles, makes many 
spaces from one, and is situated obliquely. Hence in what follows, Flato say s, 
that the lalion of the circ le ot the different is oblique. But a., t ie.->e partic » ais 
are indications of the nature of the infinite. 

“ B u t he gave dominion to the circulation ot the same and similar. 
For lie suffered it alone to remain undivided. 

Tins is the demiurgic sacred law, intelligibly proceeding from on high from in- 
telligibles; viz. that more simple should predominate over more various nature s, 

* Tbt- circle of tfu tamt, is iu the universe the equinoctial circle; and the circle of Me tl.fltrtnt, •» 
ill* zodiac. 

4 K. r ot tins place, read owa/uiAXa*xo». 





HOOK III.] 


TIM.IX'S OI FLAK). 


131 


the morr uniform over the multiplied, linitos over infinites, and t{ie more nv»*r tin* 
less intellectual. As therefore in inlclligibles, hound lias dominion over the infi¬ 
nite, in inteller turds tin* male ou r the female, in supermundane natures sameness 
over difference, and similitude mu dissimilitude, thus also in the soul, the period 
of the same predominate over the circulation of the different. Hence also in sen- 
sibles, the planetary is under th** dominion of the iuerratic sphere, <md every 
multiform genus of life is contained by the uniform genera. Hr nice from these 
things likewise it may he assumed, that sameness is Letter than difference; that 
again similitude appears to l>e more excellent than dissimilitude; and that the 
opinion of the generality of l'lulnni*ts is not true, that difference is Letter than 
sameness and dissimilitude th in similitude. For on account of the form itself of 
sameness, the circle of the same is more divine. For the undivided , signifies divine 
union, an indivisible life, and uniformity in powers. \\ by therefore, someone 
may say, if this is better, rltrl not the Dr miurgus sutler the whole soul to l>e undi- 
vided ? We reply, because it is requisite 1 that the soul should possess all forms, 
and all the reasons and causes of mundane natures. And that which is compre¬ 
hensive of twofold circles, I'i morr.-perfect than that which is deli tied according 
to one power. For that which is after such a manner the same, as in sameness 
to comprehend difference occullly, is more excellent than that which subsists ac¬ 
cording to the psychical middle. Hut it fx-rlains to the essence of the soul to have 
dominion over difference, in conjunction with sameness. For the intelligible and 
intelbrt, are as it were the circle of sameness alone, lint the sensible essence, is 
as it were the circle of difference alone. For in the former, difference subsists 
occultly; hut in the latter, sameness has an obscure and superficial subsistence. 
And the soul i* a medium between both, being a duatl, and having twotohl cir¬ 
cles, one of which pertains to intellect, hut the other to the sensible essence. It 
likewise possesses twofold reasons, the one intellectual, hut the other effective of 
the world ; and the one proceeding to truly existing Iwings, but the other coming 
into contact with seiixiblcs. 

“ But as to the interior circle, when lie had divided it six times, and ^ 
had produced seven unequal circles, each according to the interval of 
the double and triple ; each of the intervals being three ; lie ordered the 
circles [i. e. orbs] to proceed in a course contrary to each other; three 
of them indeed revolving with a similar celerity, but the other four 
dissimilarly to each other, and to the three, yet in a due proportion." 

’ For here, read ibi. 


PKOCLFS ON Till, 


[BOOk. III. 


13*2 

In the first place, if you are willing, let us now surrey "hat is said by Plato, 
astronomically. For this mode of doctrine is appropriate, and let us conceive 
the depth of the planetary spheres, as one tiling, and throughout similar to itself; 
because, as those who are skilful in things of this kind say, it consists of one 
matter; but is divided into seven orbs, which revolve in a certain respect con- 
♦ rarv to each other. Or as some sa\, because the sun and the moon ait similarly 
moved in their epicycles, revolving in their mbs will, a motion contrary to that of 
the inerratic sphere. Hut others make one 1 at ion of the equable and the ano¬ 
malous. < >r tin re is one depth of the planetary spheres,] because as others say, 
Saturn, Jupiter, anti Mars, make the lust eastern phases, alter their conjunction 
with the sun, in const -ipienn of tin >un bciri" moved with greater celerity than 
these plain ts in coils* tpn nlia ? Hut the moon makes western phases, because 
lieilur moved more swiftly than tin- sun, slit* is perceived more easterly. Mrr- 
tm v ami Venus however sometimes appear to us m this way, and sometimes in 
that. Or there is one depth because tin planets make apparent stations, advan¬ 
cin'' motions, and relrourcssions, are diaim li n allv opposed to cat h other, ami 
revolve in contrary directions, souu brim; movi d tn the north, but others to the 
houtli. Or in whatever vvav von are willim; to eonsuler this allair ; tor there are 
different opinions on this Mihj et. Or, wliieli may lie more truly asserted, l»e- 
< aiise Plato savs, the l)ciiiiun;iis ordered the orbs to proceed ina course con¬ 
trary to eat l« other, he does not mean that the seven are moved m contrary 
ilirectiiuis, hut the one orb and the seven, on account of their contrary latino. 
For thus, m what follows, he says, that the planets and the inerratic sphere, are 
at one ami the same time moved with their proper motions, in cuiitraiy diivt lions. 
Plato, however, neither here nor elsewhere - makes mention of t pit vies, or eccen- 
trus but describes the seven eircles about one centre. lienee, he dot s not add 
other circles to these; nor does lie make a mechanical difference of the motions, 
j.’or ii U |, |M ndeiltlv of his omitlliU' to meiititm these, the hypothesis of epit yh s, 
and of phases, is l»y no m* alls adapted to the circles in the soul. I he eirele of 
the di/jtnnt, there fore, is tlivith tl into I In >e seven t irt les, three of which he says 
rt volve with a similar, but the other four, with a dissimilar o lerilv. J<»r three of 
t} iem , mz. the Sun, Mercury and Venus, as it is saitl m the Republic, are equal 
m their course; but the othi i four, viz. the Moon, Saturn, Mars, ami Jupiter, are 
umspial. At the same time, however, all of them revolve in a due proportion, 
both with reference to each other, and the universe; liecause the motion ol them 
is ♦ yolved accordiiifr to numbers. [Ami the periodic circulations of all of them, 


1 | or yvfttn hen 1 ! ii is iu* i '*21' 







*'H»K III } 


i im i;us or pla ro. 


m:s 


are terminated in a heronim" manner.’] It seems also, ax is manifest from what 
is liere said, that Plato places tin- difference of the < < j 111 1 it v ami inctpwlitv of the 
motions in the v i-ihle 01 hs of the planets, in the imeipi illy moved circles [i. e. 
spheres] hi whit h tliev are rarrit d, prior to the planets themselves. lienee, placing 
the circles alone in the soul, without the stars, (tor these he had not vet eonsli- 
tnteil,) lit says that some of these are mover! with an equal reierity, hut others 
with an unetpial celerity. Loth with reference to the former, and to themselves. 
\nd these things indeed are manifest. 

The assertion, however, that eaeh of the seven circles was divided accord in" to 
tilt* interval of the ilonhle and triple, each of the intervals hein" three, is literally 
i onsidered ddiieult to he umlerstood. At the same time it signifies, that aecor- 
din:; to each interval of the double and triple intervals, each Iwin*; three, (for in 
four ti rms lln-re are three intervals) the se< lion was made, which is the same 
tiling as a division according to length ; in order that in eaeh of the seven c ircles, 
there nii^lit he all the intervals, and all the ratios. For if the section had l»ocii 
made according to one interval, some of the intervals would have heen distrihnted 
into some of the circles, and others into others. But because the division proceeds 
according to each, each part is a part of each, and all the circles participate of all 
the ratios. I nless indeed it may be more truly said, that the circles are divided 
six tunes, conformably to the number of the double and triple intervals, these 
l win £ six. For the intervals Ircin^ placed successively, and not divided accord¬ 
ing to d« pth ; (hut I mean hy successively, no as to he extended through the 
whole circle, just as they were arranged through the whole ri^ht line, from which 
Im hi" bent the circle was generated,)— this heinj; the case, it would Ik? ridiculous to 
make such a section according to depth, as to divide each of the circles in one 
part. 

'I liese things therefore heiii" premised, we shall further observe. Iiejrinnin:; from 
the pha iioniena, that since the Mml of the universe possesses the reasons of ail 
mundane natures, and powers which irive subsistence to them, it is necessary that 
it vhould not only contain the intellectual causes of man, and horse, and of other 
animals, hut likewise prior to these, of the w hole-parts of the world ; I mean of 
the inerralic and plain tary spheres. It is likewise necessary, that from the duad 
which is in this soul, the heavens should sustain a division into two parts; that 
prior to the seven planets, there should pre-exist in it the true hebdomad ; and 
that it should contain the causes of the dissimilitude and similitude of the circles. 

1 The words within the hra« Jiels are wanlmp iu lli* original, l>nt art invrlcd fioin the vcru .c >J 
J lioma »iv 


134 


PROCLUS ON Till. 


[ finoK ill 


For at our nature generates according to tlve reasons [or productive forma] in it, 
tvro eyes, five lingers, and seven viscera; for it antecedently comprehends the 
niimlwrs of these parts, on which account it always produces after the same 
manner, and "enemies the same form, when the impediments arising from matter 
do not prevent the generation accorvliii" to nature from taking place; and as tie* 
one sense in us, possessing the causes of these live senses, generates secondarily 
from itself, tlie powers which are distributed about the body; after the same 
manner also, the circle of the different, < omprt bends in itself the primordial causes 
of the seven cireles [or spheres,] according to which they are adorned, and dis¬ 
tributed in an orderly manner. For all heaven participates of both the circles; 
but the iuerratic sphere participates more of the em le of the same, and the plane¬ 
tary sphere, more of the circle of the different. Hence the former is indeed un¬ 
divided, hut the latter is divided. The hu im r ilso is moved from the east, hut the 
latter from the west. For the one indeed imitates the uniform [and intellectual 
power of the soul, hut the oilier its multiform powers,'] in consequence of re¬ 
joicing m motion and variety, though the inerratic sphere also is comprehensive 
of many divine animals. The circle of the same, likewise, comprehends the 
causes of all things, but it is without section ; because all the multitude in it is 
connascent with itself through union, and it is vanquished by the bond of same- 
uess. Hence also the intrratic sphere is mined with one lation. lint each of 
the seven spheres, comprehends a multitude of powers, some o< which are more 
total, but others are more partial. Now, however, Tim am s delivers the unities, and 
the fnM comprehensions of them; hut omits the inexplicable decrements of the 
divine reasons. For the circle [or sphere } of cm h, is a plenitude of appropriate life, 
which is ti ther of a connei tediy containing, or dividing , or binding, or anagogic, or (j 
smne o thcr such-like peculiarity. Many powers likewise contribute to its perfection, 
some of which are generative of primary and secondary Gods, but others of dan.ons, 
and ot/m s of partial souls. 

\\ hy however, some one may say, did not the l)emiur"iis produce a peculiar 
circle of essence, as well as of sameness and dilference T We reply, Ix-cause these 
arc opposed to each other, but essence is common to the whole soul Hence ac¬ 
cording to tins the whole soul is one, hut is Informed according to those; just as 
of the rii,ht lines, one precedes the two. Here likewise the monad precedes* the 
l.< bduruad, just as the impartible of the soul, is the leader of the division into 

’ Here also llie wurds within ihe brackets are wanting in the original, and are supplied born the 
vei-ion of I'homsus; so that in the original after pioeotdr), the «*ords »a« n/tpne nji iwapi*, tl 

t» lirafun roust be supplied. 

1 l'or tt)v riji tpfopaNji tene in this place, it is necessary to read vpo ryt tplopalot «<m> 






r* no k hi.] 


1 I M El’S OF PLATO. 


i zr, 

seven parts. But the division of the hebdomad into jour and three, has a ssesqni- 
tertian ratio, bein^ t!ie first of the symphonies, ami has also the first nmnle rs of 
the even ami the odd. Of the three [circles] however, one [that of the Sun] fs 
analogous to truth; another [that of Venus] to beauty; and the third, [that of 
Mercury ] to symmetry : these three monads, as «e learn from the Philelius, l>ein:r 
situated in the \estibules of the good. But of the other four circles, one [that of 
Saturn] which is most stable, is analogous to permanency; another, [that of the 
Moon] which is moved with the greatest facility, is analogous to motion; another, 
[that of Jupiter,] which is of the most excellent temperature, to sameness; and an¬ 
other [that of Mars,] which is of a most dividing nature, to difference. \\ hv also*, 
it may Im> said, did not the Detniur^us place partial forms in the soul of the urn- 
verse, but only the genera of all-various forms? We reply, because it pertains to 
total fabrication, to effect the latter. For a distribution of reasons into numerous 
parts, is the province of partible production. For this receiving each soul divided 
into the common genera of all beings, pjives a distinct subsistence to the variety in 
them, according to the divine dividing art, ami produces the division of each, as 
far as to individual forms. Hence also, this fabrication is said to be partible, and 
to be secondary to the total fabrication. A division, therefore, adapted to the 
total genera of souls is delivered, and likewise a mixture of wholes adapted to the 
fabrication which is the subject of discussion, and is 1 total. These things, how¬ 
ever, are manifest. 

But why, it may l>e said, do we make the division into the inerratir and plane¬ 
tary spheres alone, or rather into the paradigmatic causes of these, and not into 
the four elements ? For the soul of the universe, contains these also hv its powers, 
and leads them by its motions. In answer to tins, therefore, it is said by some, 
that all the quadruple order of the elements, is comprehended in the circle [or 
sphere] of the moon. F'or that which is material is but small as with reference to 
the universe, and is as it were a certain bottom of the world. For thus in the Re¬ 
public, Plato divides the w hole world, into eijrht whirls, comprehendin'' 

the w hole of a material nature in the o^doad. These things therefore are said, 
and are well said. A-.;aiu, however, it may lx* more perfectly said, that through 
this monad ami heptad of circles, he comprehends all the parts of the world. For 
as in the heavens there are a monad anil a heptad, thus also analogously in the 
sphere of a-ther, some things are co-ordinate to the inerratic circle, hut others to 
the plauetary spheres. Ami the whole etlierial order which is there, imitates the 
heavens. This is likewise the case in the profundity of the air, in the masses of 


* 1 or t»r#pf lu re, if i» nctf**«ir\ In h#pJ rmpy inti. 


PROCLl’S ON THE 


[book 1^ 


l.Hi 

water, and in the bosoms of the earth. For not only the earth is divided analo¬ 
gous to the heavens, but also the other elements, and in each there are monads 
and heptads, comprehensive of the orders that are in them, and of empyrean, 
aerial, and aquatic plenitudes. 1 he circles therefore of the soul, antecedently 
comprehend all these monads and hebdomads; the circle of the Mime, containing 
some of them, but the circle of the different others. This likewise appeared to be 
the case, to the most scientific theolopists that rr« i e.t is/id.' 

Plato al.-o will grant, that series extend from the inerratic and planetary 
spheres, as far as to terrestrial natures, whether they are divine, or da inoniaeal, or 
those of partial souls ; since he is of opinion that s« ries of the twelve liberated, 
leaders extend from on high as far as to the last ol things. For it is necessary that 
the less should follow the mole prim ipal periods, ami that the several subeelestial 
should imitate the celestial series. Hence the psychical circles will comprehend 
the causes of these, as being arranged analogously to them. If these things, how¬ 
ever, * are admitted, it is evident we must attain say that the planets which revolve 
with an equal ccleritv are arranged in the miiblle of the wholes ol the universe, 
not onlv as hi ing analogous to the monads in the v« slibuh s of the pood, viz. to 
truth, beauty, and iymmtti 1/ ; but liki w ise after auotli* r manner, vvlm 1 we before 
mentioned, as possessing the boinl of w holes ; so that they are established accord¬ 
ing to that which elevates secondary to fust natures, according to that which 
unfolds into li^ht first to secondary natures, and according to that w hicli similarly 
binds both of these together. Ol the rest, however, we must sav that earth and 1 
liie inerratic spin re are analogous to the Synodic* Heaven and Larth [of the intel¬ 
ligible and at the same time intellectual order of (>ods]; 1ml that water and [tin 
planet] Saturn are analogous to Rhea and Saturn [of the intellectual order]; and 
air and Jupiter, to the Jupiter and Juno [of that order). After these, it will not be 
nnappropriate to say, that the Moon and Mars 4 have tin next order; the latter 
possessing the power of separating first and masculine from miiblle natures ; hut 
the former of defining and distinguishing third and as it were feminine natures from 
those of a middle order. Rut in the media, the extremes are, that which possesses 
an analogic power [i. e. Mercury], and that which has the power of unfolding 
into light [1 e. the Sun]. And the medium between these, is that which con¬ 
nectedly contains all things in amatory bonds [i. e. Venus]. This also theolopsti. 

* fruilii), I have 110 doubt, means by llu»e the Chaldean thcologists 
For £ti liere, lead b- 

’ For vara mi tins place, it is neccssarv to read vat. 

4 Instead of ueoa litre, it u obs lously necessary to read apta. 







BOOK III.] 


TIM XUS or PLATO. 


137 


manifest. For they rail the first of these, the messenger of the Gods; the second, 
the gate of ascent ; anti the power which is in the middle of both, Venus' Ix.-ing 
the friendship or love, which is the connective medium of the universe ; whether 
the Sun is prior, and Mercury posterior to her, or vice versa. Perhaps too, they 
will revolve with eipial celerity, so far ns all of them look to one tiling, the hond 
of wholes; rind their energies will have this for their end, to establish nil things 
m one union, no that the universe may he tilled with its proper causes. All 
things therefore, are in the soul, according to nnicnl comprehension. For the 
eight circles arc pouers, uni tally comprehending things which subsist in a divided 
manner in scnsiblcs , both in the heavens, and in au k of the elements. And thus 
much may in short he said concerning all the circles. 

Attain however, considering the circle of the different by itself, we say that its 
division into six parts, is most eminently adapted to the soul. For according to 
the doctrine of the Pythagoreans the soul is a hc.rad. And tin if arrange the monad 
as analogous to a point, but the hc.rad, to that which is animated, and the heptad, to 
that which is intellectual. But how is it possible we should not sav, that the 
number of seven circles is adapted to the soul, which is produced by the vivitic 
Goddess [Rhea], who is a monad, duad, and heptad, comprehending in herself 
all the Titannuhc ? Farther still, this may hr* considered after another manner; 
for the heptad is a number productive of opportunity (xmiemv as/i'xnf). 
ami is perfective and apoeata^tatic of periods. Inti is respect therefore, it subsists 
appropriate ly with reference to the soul, which produces and directs all things by 
its motions. If, however, this be the ease, it is evident that these eircles of the 
soul are gnostic, and by a tnurli greater priority, vital powers of it, both totradic 
and triadic. For through both, they are comprehensive of all sensihles, and 
through the triad know all the similitude in them, hut through the tetrad, 
all the dissimilitude, ami all the variety and genera which they contain. They 
know likewise, through these, whether sensihles in their existence, whatever it may 
be, participate of a certain truth, or symmetry, or beauty, from truly-existing 
beings. 

Moreover, the subsistence of these seven geometrical terms in each of the 
circles, gives a septuple increase to the ratios. But this is an indication of the 
self-motive nature of the soul. For it generates and multiplies itself, and is at 
one and the same time a heptad, and a manlier proceeding from the heptad. 

* Afpo<hr»j* m omitted in the original, but both the verdon ofTliomicus and the vnx of the passage 
require it should be inserted. 

Tim. Plat. 


Vol. II. 


S 


130 


PHOCLUS ON THE 


[book in. 


Again, the psychical circles proceeding in a direction contrary to each other 
manifests that these powers proceed every where, are prolific of all things, and are 
tin* causes of the difference which is distributed every where, and of the contra¬ 
rieties which subsist about generation. For contraries exist in the soul, in the 
heavens, and in matter. But of material contraries indeed, generation consists. 
These contraries, however, derive their subsistence from the psychical through 
the celestial reasons, l'or some things have the relation o fjrvtn which , others 
that of through which, ami others that of hi/ which,' in the things which 
are generated bv them. Moreover the bimditude of the three and the dis¬ 
similitude of the four circles, are assumed appropriately to the numbers. For 
the triad indeed is perfective, and converlue to the same form. But the 
tetrad is piohtie, and tin* cause of all multitude. All the numbers therefore, \iz. 

the monad, duad, triad, tetrad, pentad, he\ad, and lieptad, are entirely in the 
r-sence of the soul ; and aflt r all these, the square from the heptad. 1 All these 
likewise termin ite in the hept id. Hence, the essence ol the bcuil, is on all sides 
In hdomadie. And the circle uithc some indeed, is a monad; but the circle of the 
tlif/crent is, as wo have said, a lieptad. Fur the Juraicr is intellect in motion, but 
the hitter is a light occuriling tu intellect; in the same manner as the heptad, accord¬ 
ing to the Pythagoreans. The one also is impartible, analogous to intellect, but 
the other is partible; though it also consists of the impartible essence, and of the 
essence which is divisible about bodies. [The partible nature however is redun¬ 
dant]’ in it : for difference has dominion in it. Hence, the one is monadic, but 
the other licbdoiuadic ; not only because the lieptad |>ei tains to the essence of the 
soul through its similitude to the viiilic Goddess ; 4 (for she is a monad compre¬ 
hensive of two triads, which she contains in herself') but also because the primary 
distribution of the soul into parts is hehdomndic as has bet n before shown, l’or 
things which are distributed into parts from one impartible power, have the first 
number hebdomadie. The number also which is derived from the heptad, is adapted 

* l'or a<g w Iu.-r»\ it i» requisite to read ur. 

* The double amt triple iutersaU that arc fillrtl with the arithmetical ami harmonical middles, are 
(he iiuiiiIhts (i. S. y. 12. 10. 18 2 -I. 27- 32. 3<>. IS. .St. 81. 10S. 102. And the double and triple inter¬ 
vals that are till* d hoth wilh the abuse-mentioned middles, and with sesquioctavesand leimnius, are the 
numbers, 3st. 4J0. ISO. 512. 570. 6 18. 7'-’}). 7<>b. 8bl. 072. H>2i. 1152. l'jyti. 1158. 15 10. 172s. 
lytt. COtS. 23ot. ‘2502. -jylb. 3072 . 3156'. 3.sS8. 437 t. 4bos. 51 St. 5832. 6l tt. by 10. 777<». S7ts. 
9210 10308. And lire sum of the number of the leriiio of both these series, is ty, which is the square 
of 7. 

1 It appears to me that the words w\eora£et to /iepurov, ought to be inserted in the original, after 
the words uXA‘ tv awf. 

* viz. to llliea. 






DOOK III.] 


TIM.T1US OF PLATO. 


13D 


to tli\idince powers, in the same manner as the heptad. The latter, however, 
pertains to supermundane, [hut the former to mundane powers.]' 

If however, it be requisite to refer all the composition of the soul, to the divine 
orders, for it has the images of all of them, the beginning of the reference, must 
be assumed from the former part of this dialogue, in which it is said, that the soul 
was fabricated, not as we say junior to the body, but both in generation and virtue 
prior to and more ancient, as the mistress and ruler of it. For Tima us thence 
beginning to speak concerning it, gives to it a superior dignity with respect to the 
generation of the whole corporeal composition. It must be said, therefore, that its 
progression, so far as it rules, and i" the mistress of the body, must be referred to 
the principle of all things. Hut so far as it is allotted a triple and united hv pos¬ 
tals we must refer it to the summit* of intelligible.*; and as generated from 
essence, same and different, to the whole of the truly intelligible breadth ; of which 
essence and being possess the summit ; but eternity which isthe cause to all things 
of permanency in the same, the middle; and intelligible animal, which causes 
itself to l>e different in its progressions to intelligible animals, the end. For the 
w hole there, as the Parmenides teaches us consists of dissimilar parts. This 
triple whole therefore [the soul], w hich is a mixture of dissimilar elements, is a 
thing of this kind. Hut so far a* tin* soul is a self-begotten and intelligible num¬ 
ber, we must refer it to the summit of tbe intelligible and at tbe same time intel¬ 
lectual orders. For there the first niimlx r subsists in conjunction with difference. 
For as theologists say, wo must survey that first order, as hi jug 1 the cause of tin* 
series of things, [and of other co-ordinations]* which are divided according to 
numl»er. Hut there also, Parmenides gives subsistence to the whole of number, 
ami from thence unfolds all things into light. And so tar as the soul is a whole 
consisting of three elements, we must refer it to the intellectual wholeness, whit h 
connectedly contains wholes and parts. For the three middles arc derived from 
those connectedly containing Gods. One [i. e. the geometric middle] proceeding 
from the first of these Gods, w ho comprehends the rest, and collects all tilings ac¬ 
cording to one reason, into one world, and one union. But another [i. e. the hariuo- 

* Tin* words within 1 lie brackets, are wanting in llie original, but arc supplied from tbe version of 
Tlimir.rus. Hence it is requisite to add in tbe original afier vwrpKoefuau, the words orroi tr ran tycoir- 

fitOif. 

* For ravTorrjrn here, 1 read neporijra: for the summit of intelligible*, which consists of bound, infi¬ 
nity, and that ich'uh u mixed, is the first triple and at llie same time unites! Iivpost-isis. 

* For overwr here, it is requisite to read overnr. 

* The words within the brackets are supplied from tbe version of Thorn te us; so that after tunas n 
the anginal, the words tat aXXwv rwriK^wr, must be added. 


140 


PROCLUS ON THE 


[book 111. 


nic middle] proceeding from the second of these Gods, who imparts adifferent bond 
to different things, a greater bond to such as are greater, but a less to such as aro 
It ».* And another [i. e. the arithmetical middle] being derived from the third of 
these Gods, who imparts by illumination from himself, communion to natures of a 
third rank ; through whom things that are less in bulk, are more united, but such 

jij-p irreater, are united m a loss degree. 1 his however, is the distinguishing 
property of the arithmetical middle. So far also, as the soul has an idea and 
configuration of such a kind, and employs a rectilinear progression, and circular 
comer-ion, for the reason we have- Ijcfure-meiitioned, we must refer it to the triad 
of intellectual figure. For the right, and the circular line, fir.-t subsist in that 
triad. Ib nee in the idea of the soul, lines were assumed, and circles in conjunc¬ 
tion with, and m parate from each other. Again, so far as the soul receives monadic 
and In hdomadic powers, we must refer it to the iutelle* tual hebdomad, lint as !lie 
medium 1 between intelligible- and sensible-, and as assimilating si-nsibles to intel- 
ligibles, we must refer it to the ruling [supermundane] s« ri*->. For this series 
assimilates secondary natures to unieal summits. And as energizing according 
to twofold energies, some of which pro\ideiitially attend to sensible-, hut others 
adhere to intelligibles, we must refer it to the liberated Gods, who tcuieb and do 
not ton* li the universe. These observations tin relbre, wInch we have briefly made, 
will afford assistance to those who wish to perils*- the writings of our preceptor, 
iu which the truly arcane conceptions of Plato concerning these things, art- 
unfolded. 

I am astonished however at those IMuUmists, who think that tin* soul should he 
divided according to parts into the celestial souls, viz. into the one and the seven of 
these. F or where is it possible in incorporeal natures, that there should he a division 
of this kind, vvhit h abolishes the w hole ? For such a distribution into parts as this, 
is the peculiarity of partible masses. Ami I also wonder at those, who think that 
these souls are entirely supi*rcelestial, since Plato in what immediately follows, 
shows that in all In* has said, he s|leaks concerning one soul, and this mundane. 
Hence, I think it is better to assume this as a principle, that it is here necessary, 

* For in flie harmonic middle, the greater terms hare a greater ratio to each oilier lliau the less. 
Thus in 2. 3. b. the ratio of b to 3 is greater than that of 3 to 2. 

* Of tins union ttie arithmetical ninhlle is an linage; foi m tins, there is a greater ratio in the less, 
an «t a less ratio iu the greater terms. Thus in 5. 0. 7- 8. the ratio of 0 to 5, is greater than that of 
8 to 7- 

1 For fstouy here, read fjtoqy. 

* The English reader will find these arcane conceptions of Plato concerning all these orders of Gods, 
Luutifollv unfolded ill mv li.iinlatiuii of Proclus on the Fheologv of Plato. 




HOOK III.] 


TIM XL'S OF PLATO. 


141 


I In' whole should remain in the divisions, and that the discussion is concerning 
mundane animations ; nnd having assumed this, to say that the one soul of the 
world is indivisible, and at the same time is divided according to these powers; first 
into the duad, secondly into the triad and tetrad, and thirdly into the hebdomad, 
l'or the division of it is made according to these numbers. And such is our 
opinion on (his subjei I. 

Thendorus the philosopher however, of Asiue, lieing full of the doctrines of 
IVumenius, speculates the generation of the soul in a more novel manner, from 
h tters, and characters, and numbers. 1 Hut the divine lamblichus blames every 
theory of this kind, m his treatise in confutation of the followers of Amelins, and 
also of Nuinennis, whether he includes IVumenius among those who adopted this 
method, or whether he anv where met with writings of the disciples of Amelins, 
containing similar opinions; for I cannot say. The divine lamblichus therefore 
says in the first place that it is not proper to make the soul every numlrer, or the 
geometrical number, on account of the multitude of letters, l'or the words body 
('me*'*) and non-being itself («.■»; ov) consist of an equal number of letters. Non- 
being therefore, will also lie every number. You may also find many other things, 
consisting of an equal number of letters, which are of a vile nature, and most con¬ 
trary to each other; all which it is not right to confound and mingle together. 
In the second place, he observes, that it is not safe to argue from characters, 
l’or these subsist by position, and the ancient was ditli rent from the present mode 
of forming them. Thus for instance the h tter Z, which lie makes the subject of 
discussion, had not the opposite linos entirely parallel, nor the middle line oblique, 
but at right angles, as is evident from the ancient letters. In the third place, he 
adils, that to analyze into the primary ratios of numbers, and to dwell on these, 
transfers the theory from some numliers to others, l’or the licptad is not the same 
which is in units, and tens, and hundreds. This however, existing in the name 
of the soul, why is it requisite to introduce the disquisition of primary ratios? Tor 
thu^ he may transfer all things to all numliers, by dividing, or compounding, or 
multiplying. In short, he accuses the whole of ihis theory as artificial, and con¬ 
taining nothing sane. I am also not ignorant of the arguments of Aristotle 
against the psyehogony of Plato, and the solutions of those arguments, by certain 
Platonists; but I have not deemed it requisite to mention them any farther here, 
as I have elsewhere made thorn the subject of discussion, l or the soul is not a 

* Proelus goes nu epitome of this theory, hut as it would l>c very ihtiicult to render it intelligible to 
the English reader, and as in ihe opinion of lamblichus, the whole of it is artificial, and contains nothing 
sane, 1 have omitted lo trauvlalc it. 


142 


PROCLUS ON THE 


[book hi. 


circle as magnitude, nor is it requisite to think that to confute this hypothesis, is to 
embrace the Platonic theory. Hence I have thought tit to omit the farther consi¬ 
deration of these particulars, as I know that I have published a treatise in answer 
to the oppositions of Aristotle to the Tiimeus, in which there is no small discussion 
of these particulars, and where it is shown that magnitude cannot rightly lie 
ascriln-d to the soul, according to Tiimeus, and demonstrating from thence, that 
the soul cannot hv magnitude which i- partible, iutellet tually perceive intelligible^ 
which an* impartible! as in ither is it possible for the impartible to lie adapted to 
the partible. Nor must it be said that the motions of the heavens [are the motions 
of the soul of the universe]; 1 but that according to the doctrine of the 'Pima us, the 
former subsist from the latter. Nor must it be admitted that it is impossible tr<- 
rpienlly to understand the same thing by the same power, but this nue-t neces¬ 
sarily Ire: the case in more transitive i 1 it« llections, since intelligibles an* bounded, 
and intellection subsists in a circle. Omitting tin n tore, the farther consideration 
of these things, which are more amply discussed in the above-mentioned I realise, 
h t us direct our atti ntion to the words of the philosoplu r, w hich appear to me to 
exhibit the doctrine * of things themselves. 

“ \fter, therefore, the whole composition of the soul was generated, 
according to the intellect [or intention] of its composer, in the next place, 
he fabricated within the soul, the whole of a corporeal-formed nature." 


The first head, as we have before observed, of the discussions concerning the 
soul, was about its hyparxis, the second, about its harmony, the third, about its 
figure, the fourth, about its powers, and the fifth, about its energies. In all the 
other heads therefore, tin* philosopher has most perfectly instructed us. Hut the 
last, was that concerning the ( energies)>f the soul, which lu: adds in wh.it is now 
said. Since how ever, there is a twofold form of the energy of the soul, 1 mean 
the gnostic and the motive, lie separately discusses each of these; and shows how 
the soul by moving itself, moves other things, and how by knowing its* !f, it 
knows the natures prior, and also those that are posterior to itself. Such there¬ 
fore i* the scope of the words lx fore us. Hut that he did not teach u*', in what 
has been already said, concerning the multitude of souU as those assert, who say, 
that his discussion about the essence of the soul, pertained to that soul which is 
without habitude [to body] ; but about its harmony, to the soul which is called by 

* The words within the brackets sre supplied from the Ttrsion of Thcmaeus. 

* Iuitccd of Taputuetiv here, read wapakooir. 






HOOK III.] 


TIM.rXS OF I’LATO. 


1 13 


them in habitude ; and about its figure, to the soul which ranks in a certain order; 
and farther still, that he did not teach us about supermundane souls, according to 
the opinion of others, who assert that he produces one, and seven supermundane 
souls, is I think through these things sullieiently manifest. For he conjoins to 
the universe, the soul which was fabricated according to the intention of the father, 
and constructs within it the whole of a corporeal-formed nature. And this is 
indeed evident from the whole design of the dialogue. For the whole discussion 
w as concerning the world, and not concerning supermundane progeny. 

You may also see w ith w hat accuracy Tinueus adds each of the words. For 
the words, according to the intellect , manifest that intellect is the paradigm of the 
universe. For all-perfect animal is intelligible intellect, according to which this 
universe, and the soul of the universe were constituted. They likewise signify 
that nothing was constituted in vain, nor more nor less [than was tit] ; but that 
all things requisite to the completion of the psychical essence, were fashioned 
in a becoming 1 manner, and that the essence of the soul received all the demi¬ 
urgic will. For material natures, on account of matter, distribute into parts, 
impartible form, and that which is a whole is received by them as partial, and 
that which is without interval, as possessing interval. Hut the soul receives all 
the demiurgic fabrication, conformably to the w ill of the Demiurgus. The w ords 
also its composer manifest universal energy. For the words “ according to 
intellect" are indicative of completion ; but its composer of an energy, the whole of 
which is at once always present.* The words likewise, then-hole composition e>J 
the soul, manifest that nothing escapes the demiurgic art, but that the whole pro¬ 
gression of the soul, is governed by the form and power of the Demiurgus. Hut 
the words, “ in the nc.rt place" or “ after this" must not lie apprehended as 
having a temporal meaning, but as significant of order, l'or the separate life of 
the soul is one thing, and the secondary life posterior to this, and which commu¬ 
nicates with the body, is another. And in a divine essence, things more perfect 
precede such as are more imperfect. The words likewise, “ within the soul" 
evince that the world 1 is connascent with the soul, and the olFpring of it. For if 
the world proceeds in the soul, she is the mistress of its subsistence, comprehends 
the whole of its essence, and co-oj>erates with the Demiurgus m the orderly 


* i» wunling litre in the original; but according to the version of Tliomxus,ought to be 
nililril. 

* The word in the original is evnrmKri, in which word, an energy wholly,ever present is indicated by 
the prrjtosition 9*v. 

* It is requisite here, to add ror tov/xov, omitted in the original. 


(44 


PROCLUS ON THE 


[BOOK 111. 


distribution of body. For the soul of the universe is not 1 like partial souls, 
which receive bodies fashioned by other things, and on this account, at one time 
rule over them, but at another, are incapable of governing their proper organs. 
But proceeding from, she produces together with her father, her habitation, or 
rather her vehicle. Hence also, she governs the universe, and energizes eternal¬ 
ly, and without solicitude ami labour. For every thing which makes according 
to essence, makes with facility that which it makes. 

Moreover, the words he fabricated manifest the production of the Demi¬ 
urges proceeding through solid and resisting substances; and also the ex¬ 
ternally adventitious formation of sensibles ; and does all but 1 represent him, 
employing Vulcanian 1 organs, by which he fashions the whole heaven from 
brass, depicting all things with forms, giving rotundity to corporeal masses, 
and figuring each thing with an appropriate form. .Since the fabrication 
however of the universe is triple; the first In-ing that according to which 
the Demiurgus produced it from the elements bound together by analogy, a 
whole of wholes; but the second being that according to which he adorned it 
from the whole spheres, since it is impossible, as it consists of the elements, that 
it should not be divided into the spheres ; and the third being that which gives 
completion to the universe from celestial, aerial, aquatic and terrcstial animals;— 
this being the case, Plato in what is now said, unfolds to is the middle fabri¬ 
cation. For he who fabricates tile whole of a corporeal-formed nature within the 
soul which is divided into circles, evidently fabricated it by dividing it into 
spheres, l'or the spheres are images of the circles [in the soul] which the De- 
miurgus forming, is said to have fabricated the whole of a corporeal formed na¬ 
ture, within the circles of the soul: by which aPo, it is evident, that the eight cir¬ 
cles comprehend in themselves the sublunary region, since the Demiurgus placed 
in them the whole of a corporeal nature. For if it w< re not so, Plato would have 
said, that the Demiurgus fabricated evtry thing celestial, and not every tiling 
corporeal within them. Fvery thing subcelestial therefore as being co-divideil 
with the heavens, is in these circles, or as being contained in the circle of the 
moon; theologists also calling the moon earth, through the alliance of the earth 
to it. Hence it is common to both of them to conceal the light. 

“ And collecting middle to middle, lie co-harmonizctl them to each 
other." 

1 Iustead of to yap in tins place, it o necessary to read cv yap. 

* For pcrci\i here, read , 

4 Instead of in tins place, it it requisite to read Hpaiffreion. 




BOOK III.] 


TIMvEUS OF PLATO. 


1 h r » 

Porphyry, understanding by iniilcllc the physical part of the soul, endeavours 
to co-adapt it to the middle of the universe, though Plato does not here even in 
words, assume that which is physical. It, however, vve wish to interprt t what 
is now said more ngreahly to the meaning of Plato, we must say that the Pcmi- 
urgns placed in the soul, which has a middle order h< tween intellect and hotly, 
the middle of the world ; and not simply in the soul, hut in its most middle part. 

For this is to rolled middle to middle. But that this is his meaning is evident 
from what follows, in which he says that the soul was every way (Mended from 
the middle to the extremities of the universe. Prom these things therefore, we 
may assume, that the whole ot a corporeal nature is every way similarly animated, 
and that the w hole of the mundane soul is on all sides exempt from the hotly, 
in order that it may imitate the whole Deiniurgus, who is present to all things, 
and separate from all. We may also assume, that the corporeal nature being the 
middle of the soul, makes the animation of it to proceed everyway similarly. 

J'or if the extremes of the universe wen* conjoined to the middles themselves, 
some things would he more reunite from, but others neart r to the soul. It is ne¬ 
cessary however, that all things should remain as it were rooted in, and filled 
with life from it. But the adaptation of middle to middle, shows that the soul is 
similarly exempt from all things, and is equally distant from all Forifit was dis¬ 
tant from some things more, but from others less, we must ascribe to it a habi¬ 
tude to secondary natures. Kach of the assertions therefore is true, that body is 
the middle, and that it is adapted to soul, which is also a middle. Moreover, 

“ to collect," exhibits the demiurgic union, and the bond according to which the 
universe is perpt tual. But to co-harinoni/e, indicates the harmonious association 
of the body with the soul; the latter performing w hat pertains to itself, and the 
former preserving its proper order, and neither divtiUing, nor drawing downw ard 
the mt< lleetion of a divine essence. For this is the harmonious form of commu¬ 
nion. If however, in the association of the less and the more excellent nature, 
either the former or the latter falls off from its perfection, and causes perturbation 
m the t nergies of the more excellent nature ;—in this case, such a communion is 
iinharmonious, 1 disorderly, and confused. Hence the soul subsists according 
to harmonic ratios, and the w hole of a corporeal-formed nature, is seen to be in » 

friendship with it through analogy, and is harmoniously composed. What bonds 
therefore, can be more indissoluble, more perpetual, or more divine than these? 

None, except it should l>c said the will itself of him, by whom the soul is bound, 
and which is exempt from the things that arc hound. 

1 For €Kipfntwrei here, it n necessary to read nvnpfj ovrai. 

Vou II. 


Tim. Plat. 


T 


140 


PROCLUS ON T11E 


[book III. 


“ But the soul being every way interwoven from the middle to the very 
extremities of the universe, and circularly covering it as with a veil, at 
the same time herself revolving in herself, gave rise to the divine 
commencement of an unceasing and wise life, through the whole of 
time." 

The mode of animation according to conversion or regression, beginning, as 
we have ln-fore said, from lx m ath, proceeds to tilings on high, anil from the last, 
ends in the summits of things ; and such is the mode now assumed by Plato, 
for the soul proceeding from oil liigli, as far as to the last recesses of the earth, 
and illuminating all things with the light of life, the world being comerted to it, 
beginning from the last of tilings, is animated both according to its middle, and 
the whole of its interval. Besides this also, it external!) enjoys the intellectual 
illumination of soul. Hence, the soul is said to oci npv the middle of the universe, 
as placing in it the powers of itself, and a symbol ot its proper presence. It is 
likewise said to extend itself to the extremities of the universe, as vivifying it on 
all sides ; ami to circularly eovt r it as with a veil, in consequence of leaving powers 
ext nipt from partible masses ; in so doing, all but projecting the agis of .Minerva, 
from w hit li 

A luu.illtd golden ornaments depend. 1 

Through this likewise, it externally surrounds the whole world. And if it lx 1 re¬ 
quisite to s|R\ik the truth, Plato through these words ( loses the mouths of those 
who fancy that the figure of the sou! is truly circular, and thus possesses interval. 
For how is it possible for a < ircle to be interwoven with a hotly, and being extended 
equally to cover it with list If as with a veil, and thus be adapted to it, according 
to all the interval of the world 7 '1 his therefore immediately manifests, that 

the imagination is false of those who apprehend the soul thus to subsist. 

In addition to this also, it is necessary tosiirvtv that which we before asserted, 
that the being interwoven with, and circularly covering the universe as with a veil, 
assimilates the soul to the inlellet tual life, which prior to this Plato said, surrounds 
the two circles of the soul For as this life comprehends the soul, so the soul 
comprehends the universe. And farther still, it must be conside red how the soul 
is assimilated to those Gods, to whom Parmenides attributes the similar and dis- 

* This vtrst i$ front the Iliad, hut it has suffered much from the transcribers, l or in the Commen¬ 
tary of Proclus it is rrji tiaroy yjjvaavot yovotot tjtfitflot rui, whereas it ought to be, 

1 qs tear ot Ovaanji to) \uvaioi ijeptbotTO. 

Iliad, lib. li. 443. 





BOOK III.] 


TIM/EL'S OF PLATO. 


117 


similar. For the interweaving exhibits the presence of the soul in the world, 
through similitude. For all communion of essences, powers, and energies, sub¬ 
sists from this. But the circularly covering the universe as with a veil, as it signi¬ 
fies transcendency', represents to us, how the soul incommensurable to the 
world, an throng h its incommensurability, is imparticipable. For that which is 
incommensurable, is certainly dissimilar to that to which it is incommensurable. 
Perhaps however both have both. For to be interwoven, is the province of 
things, which are partly similar, and partly dissimilar. And to circularly cover 
as with a veil, togf tlirr with the inseparable, exhibits intellectual comprehension, 
which is secondarily present to the universe. For through this comprehension, 
the universe imitates intellect, of which it becomes ' the first resemblance. Hence 
it is present with the universe, in a s -parate manner, and illuminates all things, 
without* being itself converted to the illuminated natures, or receiving habitude, 
or co-ordination vv ith them. For these things are foreign to the whole soul [or to the 
soul which ranks as a whole]. Because however body proceeds together with the 
soul, hut not the soul together with body ; and the soul by its infinite power, com¬ 
prehends the world ; by its non-possession of interval, all interval; by its impart¬ 
ible nature, every tiling partible; and by its simplicity,that which is composite;— 
hence, the fabrication of body is suspended from the generation of the soul, but not 
vice versa. The essence of the soul therefore, is tin* lender, as bring more allied to 
intellect, and body is suspended from the soul, as from its cause. Is there then any 
reason why we should endure to admit such an interweaving, as some adduce, who 
conceive the soul to he present with body, through partible powers, cntelccheid 
and inseparable lives? By no means. For everv distribution of tins kind, is secon¬ 
dary to the one soul [of the universe]. Since in us also, tbe cntcUcheia animates 
the body iu one way, but the separate soul m another; the former indeed, being 
divided about the corporeal masses; but the latter being established in itself, and 
imparlihly present everywhere, and containing partible lives, by its own impart¬ 
ible powers. But if it be requisite to speak in a manner becoming the dignity of 
the whole soul of tbe universe, tbe interweaving is an unmingled union of tbe body 
with the soul, and a communion, connected comprehension, and vivification of 
tbe soul, proceeding from the Demiurgus, and lielng again converted to him. 
For as we must not understand tbe “ circularly covering as with a veil" either ac- 

* For yo-o/jo iji' litre, it is obviously necessary to read ytrcfitv or. 

* Ov« is omitted here, in the original. 

1 The cause by which the animal is ri tatty moved, is tbe rational soul, but tbe cause by which the 
animal thus moved, is defined or bounded, is called by Aristotle tnttlechti*. See my IranjUtKlp of 
bis treatise On the Soul 


148 


PItOCLUS ON T1IE 


[book hi 


companies with interval, or locally, lmt as signify in" that the soul is on all sides 
similarly exempt from the body, and by Immii" thus exempt uniformly compre¬ 
hend*. it; thus also, we must not understand the " being interwoven^ as accompa¬ 
nied with contact, but as manifesting the animation which jw-rvades through all 
things, and the union of all things with it. Tor the soul tilling all thiugs with 
itse!t r and connectedly containing all things, contains, prior’ toother things, 
itself in purity, and converts the world to itself, lb nee, by a much greater pri¬ 
ority, it is itself converted to itself. On this account, Tinneus adds, that it is 
itself com <d veil in itself in order that he may indicate the difference between 
the soul, and the body of the universe, which is indeed convolved, yit notin 
itst If, hut in the whole of place which it occupies. For tliis is convolved locally, 
but the soul vitally and intellectually, understanding itself, and finding itself to 
be all things. For it is the plenitude of wholes, ami contains the images of all 
things, which intellectually perceiving, it is said to revolve in itselt ; the revolu¬ 
tion indicating the intellectual and at the same time apucatastatic ; but its rcvolv- 
in?> in itself, the peculiarity of self motion. For the universe also revolves, but is 
moved b\ another [l. e. by soul . 

Ib re, therefore, we have a solilMoii of that which was investigated by Us. For 
We inquired, looking to the whole of the psychognuy, where Plato lias delivered 
to us tin* gnostic pi cnliarity of the soul, m tlie same manner as lie h.is tin? essen¬ 
tial and tin vital peculiarities; the former indeed through the triple mixture; but 
the latter through the motion in the same. Through the circular conversion 
therefore, of the soul to itself, the Deimiirgus effected its gnostic peculiarity, ami 
which Plato in wiiat is now said, more clearly manifests. Fur in order to show 
how the soul knows all things, lie says, that it revolves in itselt, and thus re- 
volvm* r be ,r all to live a wise and iiitcllci tiial hie. Ilcnce, it Is inline.liatt ly 
evident, that the conversion to itself, is the knowledge of itself, ami of every tiling 
in, prior to, ami proceeding troin itself. Fur all knowledge is a conversion to the 
object of knowledge, and an alliance and adaptation to it. .lnd on this account also, 
truth is an agreement of that which knows tilth the thing known. Since however, con¬ 
version or regression is two-fold, the one r* turning as to the good, but the other as 
to being, hence the vital conversion of all things is directed to the good, but the 
gnostic to biiug. Hence loo, the forint r win n converted, is said to have the good, 
but the latter to have being. 1 he appri /tension of truth also, is the comprihension of 
bung, whether existing in that by which it is apprehended, or prior to, or posterior to 
it. This therefore, as 1 have said, becomes evident to us from these tilings. 


‘ Far w,,cf ru> o\\u. ill tills plate, rtatf tuv uWv*. 





HOOK III ] 


TIM XUS OF PLATO. 


14 !) 

Sinn* however, in the souls ol' partial animals reason at one time energizes 
intellectually, and is converted to itself, but not immediately from the first genera¬ 
tion [of the animal); lor in animals the progression is from the imjierfert to the 
perfect, and n mmi'-renee is after oblivion; on this account IMalo savs, that the 
.soul gave ri^e to the divine conimeneement of a wise life, beginning from on high, 
and from the first of its energies. For it has some energies, which are divine anil 
separate, but others, which are motive of the universe. It likewise always has 
the more perfect, prior to those that ar< secondary. For proceeding from the 
Dejniurgus, and beginning to energize, it commences from those energies that are 
more divine; and through these moves the secondary, viz. the intellectual ami 
the doxastic energies. This beginning however ts entirely divine. But that 
which commences from things imperfect, is evidently material, [For in the (foils, 
the more perfect energies prerode those that are subordinate;'] but vice versa in 
material natures. For generation begins from things imperfect, and proceeds to 
the perfect. The human soul then fore, though tl soviet hues energizes divinely, yet it 
ends m this energy , being satisfied at first to energize conformably to right opinion, 
after (his scientifically, and thin divinely, exciting 1 the one of itself, which is more 
excellent than Us intelUct. Hut a divine soul, has this for its first energy, and on 
account of this, moves all the secondary gnostic powers of itself, and always the 
subordinate through the superior powers, lly a inurh greater priority therefore, 
did the soul of the universe give rise to the divine commencement of a \\i*c life, 
energizing first according toils divine part [or the one of its essence], but after¬ 
wards supemally according to its dianoi tic part, moving this, and c ausing it to bo 
deit’orm. Unceasing energy however is the consequence of tins. For that 
which is gem-rated, -and that which exerts a divine energy in time, is naturally 
adapted to proceed from the imperfect to the perfect. But that which begins 
from the most perfect and divine energies, neither at any time ceases from this 
energy, nor ranks among things which have a temporal subsistence. If therefore 
tho soul of the universe gave rise to a divine commencement of energy, it energizes 
incessantly, and always, and with invariable sameness. For that which receives 
the perfection of itself in time, begins from the imperfect, and not from a divine 
commencement. From tins also, again it follows, that the life of a divine soul is 
wise. For if the life of this soul is unceasing, it is defined by intellect and wisdom. 

' * The words swtlmi the brackets arc omitted in the original, but are inserted from the veniou of 
Thomacus. Hence in the original, after the words v wi tvvXoi ten*, it is requisite to add, tat yvp 
rv ii (kett, ai tvfftytttu rrXticrrpai irpoijyovn-ai ryy Karat'rrerfp+i* 

* For tyr/putra here, it is necessary to read tyttprjoaea. 


150 


PROCLUS ON THE 


[book III. 


For we must admit one of three 1 things, either that the life of it is always wise, or 
always destitute of wisdom, which it is not lawful to say, or that it is at one time 
wise, but at another time unwise. It remains therefore, that a wise life in a divine 
soul, in consequence of being incessant, never 1 fails. 

In another respect ako, wisdom is adapted to this soul, because it participates 
of divine wisdom; but life, because it evolves the impartiality of the intellectual 
life, and has an extension in its energies, and transition in its motions, l or lift' 
(dioi) is most adapted to the soul. For if at any time, till', word is used in speak¬ 
ing of intellect, as in the Fhile bus there is said to be a certain (j2ioy) life of intellect, it 
signifies the jieeuliarity of the life. 1 Ur the word fiiog manifests these two things, viz. 
the peculiar form of each life , and the evolution of the choice from which it has its pro¬ 
gression. It is properly therefore asserted of souls; tor in these there is an evolu¬ 
tion [of choice]. .Sometimes also it 1-. asserted of intellect, and then it indicates to 
Us the peculiarity of the life of intellect. It may be said however, that all these 
particulars, are inherent in all divine souls, viz. to commence a divine beginning, 
to energize incessantly, and to possess a wis*- life. In vvliat respot t then tore, does 
tht' soul of the universe transcend other divine souls? Plato tin n foreseeing 
this, adds, “ through the a hole of time f For all souls indeed, energize transitively, 
ami have different periods, greati r or less. But the soul which ranks as a whole, 
alone receives the first and the one inti rval of time, and the whole and first mea¬ 
sure, which comprehends the periods of other souls. For as of dilferent divine 
bodies, there are dilferent periods, but the jwriod of a div iue generated 1 nature con¬ 
tains in itself all of them, comprehending apocatastatically, many Saturnian, many 
.Solar, and many Lunar periods ; and all time exists in the one period of the uni¬ 
verse; after the same manner also other divine souls, have their apocatastatie 
periods in more partial times. Since however, the intelligible breadth is bounded, 
but the apoeatastasis is dilferent to different souls, to some being shorter, and to 
others longer, because the object of intellection to them, i> more or less excellent; 
and since the apoeatastasis of the universe, has for its measure, the whole extension 
of time, and the whole evolution of it, than which there is no greater, except by 
the again and again ; for thus time is infinite; and of those beings that in¬ 
tellectually perceive according to one form, the soul of the universe is the first 

1 Instead of wot here, it is requisite to read rpiuy. 

* ,M< is oimtled in llie original. 

1 i. e. Of die body of the whole world. For the epithet a dmnr grnrrnted natvrf, is priinarilv ap¬ 
plicable to this; though it also signifies esery body, which is moved perpetually and circularly, whether 
in the heavens, or undfr the moon. 



DOOK Ml.] 


TIM XUS OF PLATO. 


151 


participant of time; this being tin* case, it is necessary that this soul, should 
receive the Mimic form and measure* of time. I fence it is necessary, that the 
soul of the universe alone should energize through the whole of time, hut other 
souls according to a part of this whole, conformably to which their apocatastasis 
is defined ; [in the same manner as may 1>C seen to he the case in other forms. 
For w hateier participates of a certain form, primarily* is seen to receive the 
whole of it.] Supermundane souls therefore , if there are such, though they perceive 
intellectually with transition (for ex cry snul understands after this manner, according 
to which also, intellect and soul dijjir) ;/<t they apprehend more than one object of 
intellection. For as they arc nearer to intellect, which intellectually perceives all 
things at once, it is necessary that they should at once understand more than one thing. 
But the soul of the universe, is the first which intellectually perceives one dyed only at 
once, u'hich makes it to he mundane. In this respect therefore, all mundane differ 
from supermundane souls. Hence, the soul of the universe, understanding one 
thing at once, has its apocatastasis according to the whole of time, which compre¬ 
hends the period of the divinely generated nature. And according to the former 
indeed, it is inferior to supermundane ; hut according to the latter, it transcends 
all mundane souls, l’or all these have their npoeatastatic periods in some part of 
the whole of time; 1 hut the soul of the universe, intellectually perceiving the one 
intelligible world,* and running as it were round it, completes its period m the 
whole of time. For it i* necessary, being the soul of the world, that its mundane 
[intellect] should evolve the whole intelligible world, and that on this account it 
should make the intellective apocatastasis of its mundane period, according to 
the perfect number, conformably to which it makes the whole corporeal period. 
For this universe, imitates the invisible period of the mundane soul, through its 
own proper circulation, and makes its apocatastasis locally In conjunction with 
the apocatastasis of the soul, which is accomplished intellectively. And this is 
tin 1 illustrious peculiarity of the mundane soul, which Plato unfolds in what lie 
now says to those who are able to apprehend his moaning. After this manner 
therefore, his words are to be understood. 


‘ The words rai o\oe moron rov prrpov, are omitted in ihe original, but are supplied from the version 

of Thomaus. 

1 The words within the brackets, are also omitted in the original, and are added from (he version 
of Thoma;us, except the word primarily, rpwrwi, which u not in his sersion, but ought to be inserted. 

1 In the original «»• ptpn rov trot, t* -y Tam yjx>* y, which is evident!} erroneous ; but ought to be 
conformably to the version of Thomrcus, and the above translation, tv nn rov nXo* ypovov ptptt. 

* 1 have here also followed the version of Thomaeua. For the original is, i j it rvtpa, rov <n>i rov/iov 


room. 


152 


PROCLUS ON TI1E 


[book 111. 


Again however, it must l>e investigated, what it is which produces in the 
sou! a transitive motion, and an intelligence not fixed like that of intellect, 
and also time instead of eternity? In answer to which.it must lx? said, that 
as th»* sou! has a partible essence, so likewise it lias a life not one, hut 
co-ilivided with its essence, and this is also the case with its intelligence. 
For the soul instead of being essence, is esseiitialhzed, instead of life, is vitalhzed, 
and instead of intellect, is inti llrctiiallized ; participating of these primarily, 
in consequence of their bring prior to the soul. In inti llect therefore, the 
essence is one, and the life is one, ami the intelligence of essence is impartible, 
in the same manner as the essence, and being adapted to it, like a point to a 
point, has no transition. The intelligence of the soul however, is not impartible 
alone, but as we have said, is also partible, and not having suflicieiil strength to 
l>e adapted to the impartible, but distributing itself about the impartibility ofintel- 
]n t, u alwavs applies another and another part of itsi If to intellect which is fixed, 
in order that it mav wholly apprehend that whieh is established prior to tin? 
whole of itself. After this manner therefore, it produces a transition of energy, 
that whieh is partible in it, evolving itselt about the impartible, and tog» (her with 
the transition, it generates time. Its transition liowi vrr is efh-eted in .1 two-fold 
wav, eitln r by being evolved about the one, ami according to all the paits of itself 
ha\ ing the one; for into as many p irts as it is divided in so many ways the 
esst utial, the same, and the difler* lit are contained in it. Applying itselt there¬ 
for*; to the one, by eat li of its parts, and frequently coming into contact with it, 
it introduces transition to its intellection, 111 order that the who e of it may 1 lit*T 
lectually pereeive that which is prior to it. Hut in another way, its transition is 
effected, by each part of it energizing about all things. Tor every part of it has 
these three, viz. essence, the same, and the dillert ut. IS'ot In inj; adapted theic- 
fore to the whole of each, it wholly applies itself to eat h, so far as it partit ipatos 
of each; to essence indeed, through that w hich is partia l) a thing ol this kind, 
and to other tilings after a similar manner. 1 hits therefim we solve the tlouht. 

In addition to this also, it may he inquired l,ow Plato not having yet delivered 
to us the generation of time, now says that the soul lives through the whole of 
tune? To this inquiry likewise it must be said, that hr delivers the geneiation of 
that time, of which the animal nature of tin world participates. Tor he says, 
that the father oil beholding tin* universe moving and living, constituted time, for 
the purpose of measuring the motion in it. Sine* tin refore. this life, and this 
motion to the universe which has a Imdy, is adventitious, so likewise, time is 
imparted by its generator, from whom it has life and motion through soul. Hut 
the soul also lias these from the fatln r, I mean life, and tin* motion which ts 





BOOK in.] 


TIMiEUS OF PLATO. 


153 


according to time. Since however, it has something self-suhsistcnt, it co-intro- 
dure> something to tlit* progression of itself into existence from its generator. As 
the Detniiirgiis therelore, moves tiie mmiI, and it is also self-motive, after the same 
manner, tin? soul likewise is the cause to itself of being moved according to time. 
Hence before the Detniurgus gave to this universe time, the soul is said to be 
moved through the w hole of time. For thus it gi\cs subsistence in conjunction 
with the Demiurgus to animal time, just as in conjunction with him, it constitutes 
the life, according to which* motion subsists. It also governs according to 
nature, that w hich lives and is moved through it, and has not as it were, a casual 
inspection of it, imparting nothing to that which it governs. Concerning time 
however, we shall again speak. 

But from these things, thus much may be summarily collected, that the soul of 
the universe, moves indeed the universe, establishing in the middle of it guardian 
powers, tilling the whole of it with vivification, and intellectually containing it 
externally ; imitating in this respect its cause which generates three principalities 
of Cods, \i/. the guardian, the vivitic, and the demiurgic. The soul, however, by 
a much greater priority moves itself dhinely, beginning from its first energies; 
and on this account moves both itself ami the universe incessantly. Hence like¬ 
wise it conducts itself, and all heaven wisely. Again, the soul making the one 
extension of time the measure of its proper period, convolves the universe with 
invariable sameness. For the universe accomplishes its apocatastasis in conjunc¬ 
tion with the apoc-atastasis of the soul. For it does not accomplish this prior to 
the apocatastasis of the soul; since the same things taki place again and again in 
tin* world,* and generated natures are produced according to the intellections of 
the soul ; nor posti rior to it, in order that this restitution to its pristine state may 
not be without a cause. For what else but the period of the soul will comprehend 
the w hole of it. If, however, we assert these things rightly, again the soul will 
have that which is divim* from the one being, the unceasing from eternity, wis¬ 
dom from intellect, and all things from the one cause of all.» 

“Ami the body of the universe indeed, was generated visible; but the 
soul is invisible, participating of the rational energy and harmony, and 
pertaining to intelligibles anti perpetual beings, being generated by the 
best of causes, the best of generated natures.” 

• Tor knff ir lirrr, it n tircr««ary to read r >ilf tjv. 

* Inarnd of r » ifi; *uXi» <r ry to<7/ity, in tin* jti ice in the original, it i* nece»»ary to read, trniif 
iraXiv ini iraXir 1 1 ry irooyjy. 

' The version of I.conicus Thomxui ends here. 

Tim. Plot. Vol. II. 


U 


154 


PROCLUS ON TIIR 


[BOOK III- 


Since Plato gives to the soul afterwards, all such tiling as he Iteforc gave to 
the !*o<lv, viz. essence, harmony, figure, powers, ami motion, and conjoins both 
to the completion of one animal; in order that you may not ignorantly suppose 
that hoily ami soul are of a similar dignity, being ileceiveil by homonymous appella¬ 
tions, he concisely reminds us of the dilli retire between the two, and does not 
.sujiertluously say, that body i- visible, but the soul invisible; and shows that body 
is the object of opinion, because it is sensible and generated, but that the s«,ul is 
linbegotten, as with reference to the body, but generated, as vv ith reference to 
intellec t, Tor it belongs at one and the same time to eternal beings, and gene¬ 
rated natures, but is tin- !u>t of the former; since time lias now a place in it. And 
that indeed, which is primarily eternal bung, is in both respects eternal, viz both 
according to essence, and according to eiieigy. 1 or it lias not an i u< i ;y 
different from its essence. lint that vvhirli is generated, is in both respects 
generated, always hecomiug to be, and always energizing, as being in genera¬ 
tion according to time. The soul, however, ill a certain lespri t partieipates 
of eternity, and ill a certain respn-t of generation; hut it energizes temporally. 
And the extremes indeed, ji r eternal beings and generated natures, are in one 
wav only pi rprtual, the one . ternally, but tin- ollii r temporally. Ihit tin* medium 
between the two, is perpetual in a twofold re>peet, as bring Inform, d, and on this 
account, of an ambiguous nature; not only aeeording to the partible and uupar- 
tiljle, and according to its two nr. h s, hut also according to |n rp« tual being, and 
that xxlilt'll is generated lienee it belongs to eternal beings, ami is the In st of 
generated natures, being produced by tlie best ot causes. And again you s. r, the 
differi me of the soul with reference to body l'or l’lato had In lore called Imdy 
the most In-antifiil of generated natur. s; but now lie calls the soul the In st of 
things generated, lint it is i oinmoii <o both to have In i n generated by the most 
excellent cause. The soul howevi r, as being nearer to its maker, is the hat; but 
body, ns being more remote from him, is indeed most beautiful , yet not the best. 
Tortlie must beautiful, is secondary to the best, in the same manner as beauty 
to the go ml . 

In what is h. re said, however, Plato may seem to call the Duniurgtis the best 
of intelligible and eternal beings, in the same manner as lie calls the soul the In st 
of generated natures; ami thus to hear witness to those who make one (iod prior 
to the world. 1 But if some one should thus understand the words, by inverting 
them, yet at the same time it is evident from analogy, that we must not [dace in- 


1 l'rotlu* ill what he litre alludes to the Chriilians. 





BOOK III.] 


TIM.T'US OF PLATO. 


l.V» 


telligible and eternal beings, as farms' in the Demiurgus, hut other essences pos¬ 
terior to him, if soul has the same ratio to all generated natures, that the Demiur¬ 
gus has to eternal beings. And must either make him look to things posterior 
to him, though in Ins speech to the junior Gods, when he commits to them the 
fabrication of mortal natures, he orders them to imitate his power about their 
generation, lie does not, therefore, fabricate immortal animals, b\ imitating 
things posterior to him. but things entirely prior to him, m the same manner a.s he 
wishes the junior finds to fabricate mortal natures by imitating him. Or if we 
avoid this inconvenience, we must admit that there are many intelligible Gods, 
though they are posterior to the Demiurgus, which those above alluded to. will 
not grant Will it not therefore be better to assert, either that the soul is 
said by Plato, to belong to int« lligibles and < ternal beings, as being the best of ge¬ 
nerate!] natures, and as truly both impartible and partible, in ennsei|uence of its 
middle subsistence between the two ; or that because he says it participates of 
rational energy and harmony, it In longs to [or primarily partieipali s of] int« lligi¬ 
bles and perpetual beings? For the harmony which is in it is generated, not 
being harmony' itself, but harmonized. And its rational energy is not eternal 
being, but has generation, as subsisting according to tune, anil being transitive, 
llow therefore does tin soul participate of the rational energy and harmony ? And 
how does it happen, that harmony and the rational energy, arc not primarily in 
the soul, but a< cording to partii ipation 1 I answi r, because these have a prior 
subsistence ill the Demiurgus. For he produces the .Muses, and A/nusagctcs [or 
the leader of the Muses, Apolloj, ami also the Mercurial series. lienee the ra¬ 
tional d< miurgie energy and harmony, subsist in him primarily; the former being 
Mercurial, but the latter Apolhmiaral. And the soul being filled from these, 
partieipali - of the rational t nergy, and of harmony. And if it lx* requisite to speak 
clearly, what appears to me to be tlie case, harmony must be conceived to have a three¬ 
fold subsistence; so as to be, either harmony itself, or that which is first harmonized; 
Leing a thing <j this kind according to the whole of itself; or that a hich is secondarily 
harmonized, and in a certain refect participates of harmony. And the first of these 
must be assigned to intellect; the second to soul; and the third to body. The rational 
likewise, or reasoning cm rgy, Inis a three-fold subsistence; the first lieing prim¬ 
ordial, the second according to participation; and the third according to re¬ 
presentation or resemblance. For there is aKo a certain vestige of the rational 
energy, in some irrational animals. Me likewise understand essence, figure, and 
power, in a three-fold respect. For essence, according to its primary subsistence. 


* For «« v »i hire, it u neccsrary to read «• itj. 


156 


l’HOCLUS ON TI1K 


[dock mi. 


ami the first figure, ami the first power, are in intelligibles. But that which partici¬ 
pates in a certain respect of all these is the corporeal nature, l or there is also 
something [i. c. matter] which is unfigured, unessential, ami powerless. 1 he 
soul, however, has each of these according to participation ; but wholly participates 
of them according to the whole of itself. For it is wholly corroborated, is wholly 
i.nestcd with figure, ami wholly ’ ess. ntialli/ed. For the unfigurcd in it, does not 
precede the figured ; nor the powerless, power; nor the unessential, essence : since 
if tliev did, it would not at all ditler from material bodies. The soul therefore, 
participates'of the reasoning energy, „f harmony, figure and power, and wholly 
participates of each of these ; but body participates of them partially. \gain also, 
from these things, the middle nature of the soul presents its. If to the view, and it 
is also , \ file lit that IMato very properly says, that it w as generated by the best of 
causes, the first and he-t of gene rate it natures, and that it is invisible, but the first 
participant of intelligible harmony. 

“ Since therefore the soul was mingled from these three, viz. from the 
nature of same and ditferent, and from essence, and was distributed into 
parts, and bound according to analogy, itself at the same time returning 
bv a circular energy to itself; hence, when it touches on a certain thing 
possessing a dissipated essence, and when on that which is impartible, it 
then speaks concerning it, being moved through the whole of itself.” 

We divide the energies of the soul in a twofold way, the first of which is into 
the motive and gnostic energies ; for both these are adapted to the soul, as the 
da-moniaeal Aristotle also says. Of the motive energies however, we find some 
inherent in the soul itself; others, proc eeding into the universe; and others, sub¬ 
sisting between both these. Fur those indeed whic h extend through the whole- 
world, from the middle to the extremity of the univi r>e, are mundane alone. But 
those which convolve the soul, are alone separate. And those that circularly 
cover the universe as with a veil, are separate and at the same tittle inseparable, 
abiding and proceeding about the universe. But of the gnostic energies, some 
pertain to the first of things ; others, to those of a middle nature ; and others, to the 
last of tilings. For the soul knows itself, and the natures prior to, and posterior 
to itsc If; since it is the image of things prior, hut the paradigm of things posterior 
to itself, lienee perceiving itself, and evolving itself, it knows all things, not at 
all departing from its own proper power. For it is not proper that it should recur 

1 For fictvt in this place it is necessary to read o\wi. 



nnoK in.] 


TIM T.US OF PLATO. 


167 


lo anv other place, in order to perceive beings, but that it should intellectually see 
itself. Fnough therefore, has In en said concerning the motive energies of the 
soul. But here, audio what follows, be speaks concerning its gnostic energies. 
And that the soul indeed knows lieings, and especially the soul of the universe, 
is evident; since we see that they are also apprehended by our soul. If however 
it knows, it remains to be considered how it knows, and after what manner it 
knows intelligihles, and after what manner scnsibles, whether bv the same, or by 
dillercnt powers, and whether by looking to itself, and the reasons it contains, or 
by being extended to the objects of knowledge themselves, just as the sight to 
that which is visible, and which is external to it. 

In short therefore, Plato denominates these gnostic motions of the soul, con¬ 
tacts with the objects of knowledge; indicating by this, the immediate nature of 
their apprehension, and their impartible communion with the things known. If, 
however, eai h knowledge is a contact, the soul will come into contact with hotli 
intelligihles and scnsibles. according to an appropriate application of itself to them, 
yet not so as to apprehend both by the same projecting enemy. For it dors not 
come into contact with scnsibles, through its application of itself to intelligihles, 
nor with intelligihles through its application to scnsibles. Both these however, 
vi/.. to tom b and not to touch, arc the pi culiaritics of the liberated Gods, as we 
learn from tin* Parmenides. IIenee, we before rightly asserted, that the soul ac¬ 
cording lo the gnostic enemies which it possesses essentially, and through which 
it knows tilings prior and posterior to itself, is assimilated to those Gods. As 
PI ito therefore, in what be now sii'-, sp* ahs concerning tin si* energies, be first 
wishes to remind us of w hat lias bi*eu before said, the mention of w hich is nut 
siipeiihioiis, but contributes to what follows. I'or from these and those, the 
discussion will have an appropriate explication. The particulars however, of 
which lie had before spoken were, concerning the essence, concerning the har¬ 
mony, concerning the form, and concerning the powers of the soul. Hence 
Plato recapitulating say s, that the soul is entirely mingled from three parts, essence, 
same, and dillereiit. And it has been shown what the mixture is, and that it is 
vivific. For the uniform cause of souls, constitutes the soul in conjunction with 
the Dnniurgus. Ii has likewise lieen show n how the triad pertains to the soul, 
and from what genera, and that it is from the middle genera. The soul also, was 
divided by the duple intervals according to the geomi trie middle, and was again 
bound through the remaining middles. For he called them bonds. A circular 
motion likewise, was given to it, through the circles, which comprehend its har¬ 
mony, and its form. For in the harmony, the distribution into parts preceded 
the analogy, and in the form, the division preceded the contact. That which 


158 


PROCLUS ON THR 


[BOOK III. 


remains however, is in each. For the colligation has a representation of the solu¬ 
tion; since binding pertains to things which are loosened. The distribution also 
of the colligation is analogous. For analogy, as we have liefore ohserved, is the 
most l»eautiful of honds. And tin* soul is divided Titannicallv, hut is adapted 
harmonically, and is mingled vivitieally. I other still therefore, in the third 
place, it is divided into those powi rs in it, according to which it returns bv a cir¬ 
cular energy to itself. For tin* twofold circles an* the powers of it. Hence these 
things I icing premised, that which follows must he demonstrated. 

Since therefore the soul consists of three parts, essence, same and dillerent, 
and has these genera, as m< dia between impartible and partible n itures, it knows 
both through them, l or it is the image of the former, but the paradigm of the lat¬ 
ter. lienee as Hmp« dot les says, 

Watii In Hater, carlli liv eaillilv sight, 

I .tlu l divine He M-e biillur’s light; 

1 ire Hi r '|>ii mini \vc disu in In lire ; 

\ ievv love by love, by >-11111 conleiilioii dire. 

After the same manner, we also s ty, that the soul by its essence, knows all the 
essences from which it is derm-d, and all those which it essentially precedes. 
But by its sameness, it know s the sameness subsisting in all intelligible, intellec¬ 
tual, and sensible natures. And by its dilli relict', the ddh reiice which proceeds 
through all things. .Since likewise it is essentially harmonized, it knows through 
its own proper harmony, both intelligible and sensible harnionv. .Since lot), it 
has inti llectual powers, through these it knows power wherevt r it exists. From 
what has lit en betore said tin retore, the discussion of the gnostic energies of the 
soul is remh red manliest. I or the soul, Iroiu the things w hich it possesses essen¬ 
tially, knows both the paradigms, and the images of them. And through the 
reasons which the Deiniurgus imparled to it, it intellectually perceives both the 
natures that are prior, and those that are posterior to itself. For returning by a 
circular energy to itself, it conies into contact, as Timaiis savs, with both im¬ 
partible and partible essences; and entering into itself, finds itself to be the rea¬ 
son of all things. For all knowh dge derives its completion through a similitude 
of that which knows to the thing known. And similitude is completed |>v the 
communion of one lorm. Hence, there is one reason in that w hich know s and the 
thing known, and being the same, it conjoins these to each other. Since how¬ 
ever, the reasons in gnostic essences are different, 1 according to the tneustm s and 
diminutions u! the essences, on this account knowledge receives an all-various 


* for fia^Lywj litre, road fuiyopuc and lor yrwirrurqt shortly after, read yiuicniui. 



BOOK 111.] 


TIM/KUS OF PLATO. 


169 


difference. For intellectual knowledge is imparlililc and eternal, because the 
reasons in it of things ;u* of this kind. Hut. psychical knowledge is evolved, and 
subsists in discursive energies ; because the reasons of the soul, through which it 
knows things, have an « volved nature. 

Farther still, intellectual knowledge is uniform, lweaiise the reasons in it sub¬ 
sist inonadicallv, for they are prinionlial. Hut the psychical knowledge is bi- 
forined ; because the reasons also have a twofold subsistence, the dianoetic sul»- 
sisling in one way but the doxastic in another. Knowledge therefore is 
both one and twofold, according to the essential division of reasons. For 
if one of the circles knows the intelligible, but the other the sensible essence, 
what is it which say s that these are dillerent from each other, and that the former 
is a paradigm, but the latter an image? For it is not possible for that which has 
not a know h dgo of both, to speak concerning the difference of them, as we may 
learn in the Thea-fetus, Hence, as it iv there said, that the nature which knows 
visibles anil audibh-s, the former through the sight, and the latter through the 
hearing, and says that these are different from each other, ought to know both ; 
so this reason which is different from the two circles, speaking through all the 
soul, some filings concerning inlelligibh-s, but others concerning sensible?, and 
being common to both the circles, i«., as I should say, the energy of the essential 
part of the soul. For so far as the soul is one essence, according to this, it has 
this one gnostic energy, w hich Plato rails reason. Hence also, we simply call 
the whole soul rational. This reason therefore is the one knowledge of the soul, 
which through the circle o! the same knows the impartible, but through the circle 
of the tiilh rent the dissipated essence. For though both the circles have a sub¬ 
sistence between the impartible and the partible essence, yet the circle of t he same 
participates in a greater degree of the impartible, but tin-circle of the different of 
the partible essence. And this is the one essential reason, as the essence is one, 
prior to the same and the different. The life of it likewise, is the self-motion, 
which exists m the two circles; hut the knowledge of it is transitive, this also 
being common to both the circles. And on this account, the soul is not only 
Informed, but also uniform. 'Finis much therefore, has been said, for the sake 
of the eompn Ik iision of the whole dogma. 

Descending lmwevcr to particulars, it must be observed, that Plato says the 
soul consists of three parts, and that it is mingled from these; through the mix¬ 
ture indeed, indicating the union of the congregated parts ; but through the num¬ 
ber, their timningled purity. For they would not remain three , unless they pre¬ 
served tiieir proper essence unconfused. It must also be observed, that shaking 
of partible natures, lie says, “ j vhen the soul touches on a certain thing having a dis¬ 
sipated essence .” For the word to have (to t* yap r^ov) jvertams to tilings vv Inch 


160 


PROCLUS ON THE 


[BOOK III. 


possess the essential anil l>eing, adventitiously, ami the subject of which is unes¬ 
sential anil non-l>eiiig. And the word (to tivos) a certain thing, is most adapted 
to things which in some way or other are partible, and endued with interval. 
Farther still, to touch is appropriately asserted, because the soul proximately pre¬ 
sides over sensibles, and is suspended from intrlligibles \ the contact manifesting 
a knowledge which is clear , immediate, and established according to a dtjinite Jn ijcctivn 
towards the object of Inunt ledge. “ -•!.* a contact, says some one ot the Gods. Put 
concerning impartible essences, l'iato was satisfied with alone saying, ‘ and 
rchen on that which is impartible .” For the simple and the uniform are the pecti- 
liauties of the impartible essence alone. .Moreover, tv speak, appropriately sig¬ 
nifies the psvehical inti llig< nee. F'ur the soul is reason, but tv speak is the euergy 
(f vEftT'Ua)' of reason, in the same manner as to perceive intellectually, is the 
enemy of intellect, and to germinate, of nature. For the energies ol essences, are 
parunvinoiisly deiiominateil will the essences themselves. 

Me uni'll! not however to be ignorant of vvliat Porphyry relates concerning the 
words tt speak*, and it ends (jizi too ?.£ysi, nai hryei); and that he met with one 
interpreter, Amelins,* who instead ot “ it speaks bung moved, reads, “ it ends being 
mored;" though it is difficult to adapt this reading to the soul, which is moved 
incessantly, as vve have before observed. Porphyry adds, lh.it he said to Ame¬ 
lins, it speaks should be adopted, and not it ends, and that Ann bus w as very much 
hurt at this emendation], hut that he afterwards found one Socrates who reads 
\r t yu as well as Amelins. It must the.i fore, be written by us, “ it speaks being 
moved through the whole if itself, and not *• ,t ends being moved,' as that Socrates 
and Amelins wrote, according to the narration of Porphyry. For to speak, is the 
essential 1 enemy of reason. I he soul then fere, being reason, and a rational 
intellect, speaks and sees intellectually through the whole of itself, (vv hen it comes 
into contact with a partible, or an impartible essence,) what that is whit h i> the 
object of its perception, because it is itself both impartible and partible. And if 
indeed, the genera in it, were alone divided from e.u h other, tin* whole soul would 
not from essence possessing knowledge, have a know ledge of essence. Hut it the 
genera, were entirely corrupted, there would not be a definite knowledge of beings, 

1 As mij/io, »s we learn from Simplicius, is the boundary of motion, just a* to mr tfir now is the 
boundary of lime, so rn/>yi)/ia is the boumlary of energy. Thus loo totjfta is the boundary of 
or intellectual perception, and utoUiifju of uiadijnti, or sensible perception. \.id as ataO>)^a bi lug the 
terinination of sensible perception, is an impression of il in the se: »» am, that winch is analogous to 
this must lie conceivid In lake place litmiq/ju, rifpyijpu, and mijua. 

* \fit\wi is umilted in the original. 

* Tor oi/fTifciJou here, it is necessary to read oejiw^ijr. 







BOOK III.] 


TIM/EUS or PLATO. 


101 


nor would it l*o possible to say, that essence is one thin", hut sameness another. 
•Sineo however, the middle genera arc* mingled with each other, vet not so as jo he 
confounded, the soul understands earli thin" delinilely, and as Plato says, tlir gh 
the whole of itself. Hut if it sjieaks, lieiug mo\ed through the whole of itself, it is 
evident that it is one ami not one; that it has a knowledge common to the 
extremes, and vet dill'ering from them; and that as one, it wholly speaks about 
all things, and not wholly, as not l»eing [entirely] one. The circle of the same 
likewise, in the knowledge of iutelligiblcs, knows sensible* as from paradigms; 
and the circle of the different knows intelligible*, as from images. For each 
having perfectly the object of its knowledge, necessarily sees that one is the para¬ 
digm of the other, Imt the other the image ; or not knowing that the one is a para¬ 
digm, or that the other is an image, it will not know in a self-perfect manner. 
Knowing however, that the one is a paradigm, it knows that of which it is the 
paradigm, and knowing that the other is an image, it knows that of which it is the 
image. Very properly therefore, is it said that the soul speaks of ail things, 
through the w hole of itself. And thus much concerning the things themselves. 

•Since however, some erroneously read it etuis, and not tt sptaks through the 
whole of itself, we have said Porphyry relates, and that Amelius thus reading, 
was not aide to unfold the meaning of the words of Plato, thus much must he 
added, that to read it speaks being moved, is attended with h ss ddliculty, Imt that 
we may also read it ends; the word signifying one apprehension from 

many conceptions, of things knowahle, arriving at the peculiar and definite intui¬ 
tion of each; in order that the meaning of the whole may he, the soul being 
moved, ends at the knowledge of each thing [with which it conics into contact]. For the 
end of being moved is to cease to lie moved, the soul never ceasing to be moved, 
and always arriving at a certain intelligence. Aristotle also, perceiving this to he 
the case in the heavens, says that they are always moved in the end. 

“ It also asserts what that is with which any thing is the same, from 
what it is different, to what it is especially related, and in what respect, 
and how it subsists ; and when any thing of this kind happens either to 
be , or to sujfcr y both in things which are generated, with reference to each, 
and also with reference to such as possess an eternal sameness of being." 

There arc three interpretations of the proposed words, all w hich an' reasonable. 
And it is requisite to exhibit the jmwer of each. For the first interpretation 
makes the whole to be one sentence; but the second makes it to be two 
sentences, dividing the words as we do ; and the third makes tt to be three, fonn- 
Tim. Plat. Vol. II. X 





PROCLUS ON THIS 


[BOOK III. 


1C2 

ins the division according to each of the colon. The first interpretation also, is 
as"follo\VH: “ When the soul touches on a certain thing which has a dissipated essence, 
and when on that which is impartible;' lu re the interpretation making a small stop, 
i. v. a comma] it adduces the rot of the words, viz. “ it saps being moved through 
the whole of itself , what that is ruth which am/ thing is the same, ^r." l or Plato 
asserts, that the soul says all these things, heiug moved through the whole of 
itself, both of the impartible and the partible essence, coming into contact in both, 
with sameness ami dilli-reiiee, habitudes and qualities, actions and passions. 
For all these are analogously in intclligibles and seiisibles. lint the second inter¬ 
pretation makes one sentence to be that which we haw; before uu iitionc-d, \u. 
“ It hen the soul touches on a certain thing which has a dissipated essence, and when on 
that which is impartible. And the second sentence to be, It also eissei ts bang 
mated, what that is with which tun/ thing is the same, from what ills different, to uhat 
it is related, in u hat respect, and how it subsists, $c.” 1 bis interpretation however, 

differs from the former. In-cause it separates what is said about essence irom what 
is said about things pertaining to essence. And the third interpretation makes 
a rapid division ol the colons, l or it makes one division to lie l lat which we 
have before mentioned ; the second, “ It also inserts what that is a ith uhiih amj 
thing is the same, and from what it is dijferent and the third, all that follows. 
As we have said then fore, the words have a threefold interpretation. \\ e should 
direct our altt ntion howevt r, especially to the things thenisi Ives. 

That sameness, then, and dilli-reiiee are in intclligibles, is evident. Hut how 
are relation, situation, quality, vv hen, and passion there 1 1 or these are well known 
to exist m seiisibles, but iiow do they subsist ill intclligibles ? INlav it not be said, 
that the genera of being manifestly subsist in intclligibles, because they are pro¬ 
perly Ijciugs ? \ on mav also assume* that relation, situation, \(.. may be su v< yt il 
analogously in intclligibles; relation indeed, if you are w illing, according to the 
paternal and maternal, ami also the similar and dissimilar, the equal and urn qual, 
only you must not assume unessential habitudes, but such as are adapted to in¬ 
telligible essences. For the most principal habitude is there, where tlu-re is a 
more abundant communion, and all things subsist primarily, lienee Plato says, 
“ and to what it is especially related." Hut the in a cei tain respect (oxr,) subsists in 
intclligibles, so far as each of them is not wholly the one, but altera certain man¬ 
ner jrj: for the one is simply one. And again, the same which is there, is also 
different, but is not simply ditlerent; since if it were, dillcrenee ' would 
be no other than sameness. The like also takes place in the rest. All things 


• For tn/w rrju/i litre, it is obviously neiessaiy to read rrrpcrijf. 











BOOk III.] 


TlNLT.rs OP PLATO. 


therefore, says ho, air* all, anil each is one according to essence, hut all tilings 
according to participation. And this is what the in a certain respect is in intelli- 


i 




Again. tin* In nr it subsists, is there according to the differences of participations. 
For many things participate differently of the same jicculiarity. Tims for instance, 
permanency paiticipatcs of sammess, and motion also participates of it, yet not 
after the same manner, hut the former more, and the latter less. In the orders 
of forms likewise, intelligible* participate in one way o (the one, or of essence, hut 
intellectuals in another w ay, and of these some differently from others, according 
to the measures of the essence of each. Hence the how it subsists is there. Hut 
the xchen i> there, either according to the operations of intelligible* on sublunary 
natures ; for these sometimes participate of them, and they become sometimes 
parlicipahle by certain things; or it is there, according to the intellections them¬ 
selves of the soul. For the soul applying itself at different times to different 
forms, at one time, intellectually perceives these, hut at another those. And 
eternal being sometimes accedes to it, in the same manner as sometimes the intel¬ 
ligible. Each thing likewise i- there, r nth rcjcrcncc to each, so far as all things are 
in ear h other, and proceed through each other, and all things are allied ami adapt¬ 
ed to all ; or so far as they are suspended from a certain one, or so far as one 
is cause, hut another the thing caused ; or so far as in some wav or other they sul>- 
sist dilli rently. Ami to suffer is there, so far as they are filled from each other, 
and all things impart to all their own peculiarities. For Plato frerpientlv mani¬ 
fest spartii ipation by the word suffering, as we may learn in the Snphista. For he 
there says, that uhole is the sufficing one [or that which is passive to the om], hut 
is not the one itself, Irecause it participates of the one. These things therefore, are 
in intelligible* and in sensible*, because both in the latter and m the former, it 
happens that each exists and suffers with reference to each. Plato therefore, [as I 
have said,] is accustomed to indicate participations by sufficing, and as we have 
said, to call every thing which participates, that which suffers the thing' of which 
it participates. 

In short, the soul of the universe speaks through the whole of itself according 
to one knowledge, both of generated natures, and of those which possess an eter¬ 
nal sameness of being, and asserts of each what that is with which it is the same, 
ami from which it is different, and how each subsists according to existence, or ac¬ 
tion, or passion. For both among real beings, and generated natures, one tiling in a 
greater degree suffers from another, and one thing in a greater degree acts on 


* For miw litre, it it rcijuiMte to rcavl »ti»ov. 


104 


PROCEUS ON THE 


[BOOK III. 


another; all which the soul intellectually perceiving, asserts some indeed through 
the circle of the same, but others through the circle of the different, Tor it ante¬ 
cedently comprehends all sensibles, anil their actions and passions. For since 
the universe is one animal, it is copassive with itself, so that all generated natures 
are parts of the life of the universe, as of one drama. Just as if a tragic poet 
should compose a drama, in which the gods and heroes, and other persons, are 
introduced, and in which also he assigns to su< li of the players as are willing the 
utterance of heroic or certain other speeches ; the poet himself in the meantime 
comprehending the one cause of all that is said. It is requisite therefore, to con¬ 
ceive a thing ot this kind in the whole soul of the universe. For giving subsistence 
to all the life of the world, which is one and v arious, like a many headed animal 
speakingwith all its heads, and uttering partly (irecian and partly Barbaric lan¬ 
guage, this soul comprehends the causes ot all generated natures; and knows 
particulais by universals, accidents by essences, and parts by wholes. But it 
knows all things simply according to its divine part. For a (Jod so tar as a(»od 
knows things partial, and preternatural, and in short all things, even though you 
should adduce matter itself. For every thing, whatever it may lie is one, so fur 
as it is h um the one. The knowledge therefore of all things simply and immedi¬ 
ately, is div ine. 

“ Hut reason becoming true according to same, and also being conver¬ 
sant with different, and revolving about same without speech and sound, 
m that which is moved by it." 

Atticus by raison here, understands the attentive power of the soul; but Por¬ 
phyry, the cliarioti-er, moving the twofold horses; and lamblichus the whole soul. 
For the soul movesthe whole of itself, and through the whole of itself is the reason 
of beings. And all the interpretations indeed, appear to exhibit the meaning of 
Plato, but that of Porphyry i-' mon concordant, both with what is here and else¬ 
where said. For this reason which is now assumed, is neither that which is 
essential, nor that which subsists in energy, but that which is as d>** one power 
of the essence of souls, according to which also the soul is one, just as it is 
Informed according to sameness and dillcrence. Or why were there not three 
circles, one according to each of the elements which are three, lint two only, 
unless there is one essence in both } 'Flic power therefore of this one essence, is 
ibis reason, which is neither i ssence itself, nor the energy from essence having the 
third order. Hence this reason Ix-ing one, knows according to the same. I pV it 
does not sometimes know the intelligible, and sometimes the sensible, like our 
reason, winch is not able to apprehend both according to the same. This reason 








hook in.] TIM.IX'S OF PLATO. 105 

therefore, knows at once both same and different about the intelligible, and about 
the sensible essence, not being true, like intellect, but becoming true about both, 
on account of the transitive nature of its knowledge of both. So that the words 
according lo same, signify the difference between the knowledge of a divine 
soul, ami our knowledge; but the word becoming signifies the difference between 
psychical and intellectual knowledge. This reason therefore, knows inlclligibles 
and sensibles, by coming into contact with intelligible and sensible sameness 
and difference; but it passes through the whole soul, here indeed, moving the 
circle of the same, but tin re, the cin le of the different; and by the one surveying in¬ 
telligible*, but by the other sensible*. In this respect likewise, it adumbrates the 
whole Demiurgus, concerning whom it is said, [by the Chaldean Oracles] “ by in¬ 
tellect he possesses intelligible*, but he introduces sense to the worlds.” For thus 
also the psychical reason, b< ing borne along in the soul so as to move both itself 
and the w hole soul, about intelligible and sensible sameness and difference, at one 
time produces opinions and persuasions, but at another, intellect and science, 
becoming indeed, and not being true, in the same manner as intcllci t itself. For in¬ 
tellect i* really true, and i* true according to same ; either a* at once know ing both 
beings and generated natures, or as always being such, and not sometimes, like 
the reason ofpartinl souls. For tin* i* not always invariably true, h< ing fill* d with 
error and ignorance through generation. Or this reason is becoming to be true, as 
being transitive in it* twofold knowledg ■; but is true according to same, as always 
comprehending the a hole form of each object of knowledge, and not conformably to our 
reason, evolving t m h of the forms which it beholds, but surveying at once the whole of 
• very thing which it sees. For we meeting with a different part of the same thing, 
do not see aeeording to same, but we perceive each thing partially. Or it mav 
be said, that this reason is according to same, when conversant with sameness and 
difference. Incoming simply after the same manner true, both about the intelligi¬ 
ble and the sensible, a* knowing both at once, so far as same, and so fir a* dif¬ 
ferent, that it may see and tell that the one lias it> progression from the other. 

lo be therefore, according to same, manifests that tins reason is gnostic, 
according to one projecting energy, both of that which is truly different, and that 
which is truly same. For possessing at once a transitive know ledge of these, 
tins reason is becoming to be true, anti of wInch the energy is to speak of that 
which is truly same, and of that w hich is truly different, in the intelligible, 1 and in 
the sensible nature. For the work of this reason is to see in what intelligible^ 
differ from sensibles. For it is necessary that there should lie a certain thing 




1 There is uu omission here in llie original of row cr ry rotjry. 


HMi 


I'ROCMIS ON tin: 


[nuOK in. 


which is gnostic of both, in order that it may sav intelligible ■ are one thing, but 
sensible another. But “ it is borne alum' m that which is moved by it," as proceed¬ 
ing into the twofold circles, and turning both itself and them. For the bit ion 
manifests the progression from one knowledge, ditided into a twofold knowledge. 
This reason itself however, is a uniform knowledge [or a knowledge hating tin: 
form ot the one], both ot liitelhgibles and seiisibles. dr it may be said, that it 
speaks in tin* soil!, because the intelligible is one thing and the sensible another' 
or that it knows 1 both, being prior to both the circles, which know intelligibles 
and seiisihles m a divided manner. I or since the soul is both a monad ami a 
duad, according to one knowledge, it unitedly comprehends intelligibles and 
setisibles ; and again, it comprehends some things according to the circle of the 
Siime, but others, according to the « ircle ot tin* diffti cut. As therclore, ill essence, 
the monadic precedes tin Informed, and this is also the case m harmony, in torm, 
and in powers, thus also in gnostic energii s, the one reason is the primary leader 
of distributed knowledge. These things howeier, have been frequently repeated 
hv me, through the ainbiguitv in which the interpreters aie mvulved in explaining 
them. 

Plato therefore, indicating these particulars, says that reason itself becoming 
true is borne along [i. e. re\ol\esj about both the intelligible and the sensible, in 
that w hich is moved by it, i. e. in each of the circles. But it is borne along with¬ 
out sjiecch and sound, l'or inward reason is not at all in want of either ot these; 
but thev are requisite to that reason wl icli proceeds through the mouth. So that 
it is just as if lie had said, that this reason has a motion more perfect than every 1 
energy which proceeds externally , loir sound and yoice are assumed as symbols 
of sensible motions. Inward reason therefore, as being the charioteer, and moving 
in its course each of the circles, produces in ih a twofold kuoyy ledge, yvluch Plato 
delivers in yyhat follows. But if yye read, as \ye find it y\ritten in the most accu¬ 
rate manuscripts, in that which is nun til by itst/J, and not, in that which is min ed by 
it, viz. by reason, this will manifest the vvhole soul, signifying it from its definition. 
For the tiling defined, is in a certain respect the same vuth the definition of it. 
Jteason therefore, being borne* along in the soul; for it is the soul which is moved 
by itself; at one time knows the same and different of sensibh s, but at anotlii r, of 
intelligibles. And it seems that same and different especially characterize know¬ 
ledge, in the same manner as motion and p< rinanency characterize life*. Hence 

* I\>r uno/rci in litis it t> nc< i-ssarv lo read imjru. 

1 1 or iila here, read ttbui. 

J 1 s»r irnffae in tlio |il.ue, it is olniotiilv neeejsary lo rea l iraoiji. 





hook in.] 


TIM Til'S OF lM,\TO. 


Hi7 


also, Plato particularly makes mention of these, because all knowledge has an 
nlliance to them. 

“ When it is conversant with a sensible nature, and the circle of the 
(afferent proceeding with rectitude, enunciates uhat it perceives to the 
whole soul; then stable and true opinions and belief arc produced.” 

In what is here said, Plato sjieaks about the knowledge of sensible*, and how 
the reason in the soul of the universe generates tlnn knowledge, \ i/. bv moving tlie 
circle of the different, and the reasons in it which preside over the orderly distri¬ 
bution of whole*, ami I y preserving tlu^ circle m a state of undeviating rectitude. 
For rectitude manifests n^/it ojuuinu, as Poiphyry interprets, and lamhlielms 
ailmits. It likewise manifests tlie untamed ami the non-verging in provideutial 
energies. For unwearied, and rapidly-nmv ing power, are adapted to intelligence ; 
hut tlie indexible, and the uiiinelined, to provident e and prolitic energies. And 
to the impaitihle essem e indeed, purity 1 of int< lligenee, i> adapted ; hut to the 
partible essence, umleliled energy. Porphyry then-lore, considers the circle 
which is moved witn rectitude to be impartible; but that which is not accurately 
a circle, but in a certain respect participates of a right line, to be partible, For 
the knowledge of seiisihles lends to external*, and is attain reflected to the soul 
itself. Hence, that w Inch is not accurately a circle in the soul, is neither a right 
line alone, stu h as is the know h dge of sense, nor a riri le, such as is the know ledge 
of diauoia. lamhlielms however, rejects all this, as pertaining to human, and not 
to divine knowledge. When therefore, the charioteer moves tlie circle of the 
different, lint this remaining umlev kiting and eonverted to itself, excites the reasons 
of sen-ihles, and announces to the whole soul the quality of each sensible object ; 
(since the whole soul knows according to this, every tiling si iisihle; for tin* circle 
of the same when it beholds intelligible*, knows also seiisihles as from cause, hut 
the circle of the differtnt knows them immediately, and as it were in a eo-ordinate 
manner)—when tins is the case, then stable and true opinions and lieiii-f, arc 
generated m it. For the more divine soul judiciously approving, or rather, im¬ 
parting by illumination, a more intellectual energy to the doxastie circle, this cir¬ 
cle possesses with purity its own proper life, and the knowledge in it is rendered 
stable, antecedently comprehending in itself in a stable manner things that are 
locally moved, hut such as arc flowing and contingent, faithfully and stably. 


* For kn(kifioTtjT»t here, it is necessary to read «n0op jtij» 


PROCI.US ON T1IF 


[ROOK III. 


urn 

For opinion indeed, it the energy and knowledge of the Jams tic soul ; but faith is the 
stable a n dundeviating judgment of opinion. Ami thus much concerning this par¬ 
ticular. 

It deserves to lx* investigated however, how the circle of the different is, as has 
lictMi said, gnostic of every thing sensible, anil the circle ot the same, is gnostic of 
intelligible*, as will lie said. For though by dividing the motive powers from 
each other, one of the ciri les is tin* < anse of motion to the right hand, lint the 
other of motion to the left, vet the gnostic povw rs must not he separated after the 
same manner, hut it must he admitted that they have a knowledge of setisihles or 
intelligible*. Mav it not therefore he said, that the vital motions pertain to 
progressions, hut the gnostic to regressions ? And the circle of the same, indeed, 
as lieing proximate to int» Iligihhs, proceeding from thence, is by proceeding 
moved vitally, forms hv its progression the first period, and through it moves the 
whole world, l’or the less principal follow the more principal periods. The 
assettioii of Aristotle also is true, that generation is moved according to both ; 
possessing the invariable from the motion to the right hand, hut tlit variable from 
the circulation to the left hand. The circle of tin same then lore, is converted to 
the intelligible; and on this account is gnostic ot intelligihles. lienee it is neces¬ 
sary that everv vvhere conversion or regression should follow permanency. But 
the circle of the different, abiding in the circle ot the same ; for it is proximately 
comprehended in this, just as this is by intellect; proceeds through vital motion, 
to the second thing, vv huh is moved hv it, I mean to the second circulation;' and 
through this also moves generation, just as tin* cir< le ot the same, through the iner- 
ratic spin re, moves the universe, lb ing converted hnvvi ver, or returning through 
knowledge, it is converted to the vital motion ot the circle of the same which is 
proximately above it. But returning to it through know ledge, it is gnostieally 
converted to that which the vital motion of the circle ot the same administers 
vitally And thus it obtains a knowledge of the whole world, conjoining the 
regression of itself to this circ le of sameness, which abides prior to it. Thus too, 
the one circle becomes gnostic of inti lligiblcs, hut the other of sensible*. I'or it 
the latter moves the period of the different, it is necessary that it should know this 
period and also the things of vvliit h it is the leader, and what being a medium it 
follows; just as it is necessary that the circle of the same, if it moves the universe, 
should know to vv hat lieing assimilated, it lives this life. So that to the one of 
these circles the regression is through a part to the whole; hut to the other, 


* viz. The tiriuldhon of 1 tie [ibnilarv spheres. 



BOOK III.] 


TIM/ELIS OF PLATO 


i «at 

through a whole to another whole. * Ami thus much has been said by us in 
answer to this inquiry, which demands profound consideration. 

It is not proper therefore, to think th.it the soul of the universe receives the 
knowledge of sensibles externally, or that it is m want of organs to the apprehen¬ 
sion of them. For these things pertain to partial souls. But we ought to con¬ 
ceive, that being converted to itself, it has tin* reasons of sensibles, produced in 
energy from itself. Hence also, Plato accurately says, that the circle of the 
ilitli rent energizes about that which is sensible, but not towards the sensible 
essence, in order that he might indicate the causal comprehension of sensibles 
in the reasons of the soul, but not a knowledge co-ordinate with sensibles, ami 
firmly established in them. And thus much concerning the tilings themselves. 
The words however, “ enunciates to the xiholc soul,' arc concordant with the words, 
“ it speaks, being moved through the whole <f itsilf." But they indicate, that the 
circle of the different, proxiinately comes into contact with sensibles; and that 
through this the w hole soul obtains a knowledge of them. The word aorov how¬ 
ever [i. e. of i/] may, as Porphyry also has observed, be multifariously inter¬ 
preted, but ought rather to l>e attributed to reason. For opinions, and the belief 
of the circle proceeding with rectitude, and enunciating sensibles, are the progeny 
of reason. For opinions and lielief are in the doxastic part of the soul indeed, 
but pertain to reason, so far as they are moved, excited, and contained by it. 
And thus much concerning the co-arrangement of reason with the circle of the 
different. But in the next place, Plato speaks of its co-arrangement with the circle 
of the same, adding as follows : 

“ But when again, it is conversant with the logistic * power, and the 
circle of the same revolving with facility indicates its pereeptions, then 
intellect and science are necessarily produced.” 

Plato entirely opposes 1 the rational to the sensible, the revolving with facility to 
the straight or right, the is to the generated, indication to enunciation, intellect to 
opinion, and science to faith. The logistic however, is not that which reasons, as 
some one may suppose, hut the intelligible itself. For this he opposes to the 
sensible, because reasoning there is more divine than in the soul, as we have 

1 i t. The repression of the circle of the some, is through the world to it* paradigm: each of these 
being a vholr, but the former a sensible, and the latter an intelligible tc/wle. 

* lor Xfiyuor litre, it is necessary to read \cynmmy. 

* Instead of nrrftiprcr 10 tbit place, read aereOijser. 

Tim. Plat. Vol. II. 


Y 




170 


PROCLUS ON THE 


[book 11). 


frequently observed, ant! in intelligible* always subsists in energy. Ami it seems 
that he thus denominates the rational the logistic, just as lie afterwards calls the 
sensible the sensitive. Tor tin sensible is motive of sense, ami the intelligible of 
the reasoning of the soul. Hence the logistic’ will lie that which is compre¬ 
hended by the reasoning of the soul; and this antecedently comprehending 
cause, is liomonyniously to reasoning called logistic. But he cal w the intellectual 
voluble, as having the unimpeded in transition, and also the circular, and the 
flourishing, likewise perfection in intellections, the energizing about divinity, the 
boniform, ami the revolving about tin* intelligible as a centre, “ hastening to conjoin 
yourself to the centre of resounding light,' says some one of the Hods. Hie 
word being likewise signifies that wlm h is tilled with truly existing Wings and is 
united to them. But the word indicates signifies, to untold as it were into light, 
to teach, and to product* from that which is arcane, hart her still, by intellect 
here, niu.-t be understood the intellect which is ai cording to habit. For intellect 
has a threefold subsistence ; the Jirst indeed, being divine, such as is tin demiurgic 
intellect; but the second, being that which is participated by soul, and is essential and 
se-U'-perfect; and the Hind, that which subsists according to habit, and on account 
of which tin* soul is intellectual. And science is tin* tir>t knowledge which is 
filla.-d from inlclligibh ■>, ami exists with an unincliiiing, non-verging, and immu¬ 
table energy. But it differs from intellect, * so lar as the latter i* surveyed in the 
simple projections alone of the soul. For through it the soul at once intellec¬ 
tually jierceivcs the whole of each object of intellection; since the at-once- 
cullected in energit s, is the peculiarity ot intellect. But science is surveyed in 
the knowledge from cause. For this is the peculiarity of science as is also the 
composition and division of forms. For it is evident, that having a knowledge of 
beings, it also know*, which among them have the order of causes, and which of 
effects. But all know ledge of this kind is called science, just as the simple appre¬ 
hension oj each object of intellection is called intelligence. And such is our expla¬ 
nation. 

landilichus however, conceives this intellect to lie more ancient than soul, 
supernally containing, and giving perfection to it. He also contends against 
those, who either immediately conjoin the soul to all-pcrfrcl intellect, (tor it is 
necessary that the transition should not 1 h* immediate from exempt natures to 
participants, but that there should he middle essences co-arraiiged with the things 
that participate) or who suppose intellect to he a habit of the soul, lor it is ne- 

* litre also fur X. -/<». », read XoytaTtKuy. 

1 Non is omitted here iu the original. 



ROOK 111.] 


TIM.LUS or PLATO. 


171 


cessary that prior to lliat which is in another, that should exist which i-< in itscit. 
Ami this indeed, is rightly asserted with refen lire to things; hut it is more con¬ 
sonant to the words of Plato, to survey this intellect as a habit in the soul itself. 
For TnnuMis s.ivs it is produced from the energy of the circle of the same. But 
that intellect which the 1)< miur^us constituted, must Ik; said to he above soul, 
when he placed analogously soul in body, and intellect in soul. For it is evident 
that this 1 ut* llect is more ancient than soul, just as soul, according to Timauis, is 
more ancient than body. The intellect however, which is now mentioned, being 
the elfect of the motion of reason about the inti iligible, through the circle of the 
same; for he says it is produced, in ronsiTjurncc of that circle revolving with faci¬ 
lity about that which is apprehended by the reasoning power; will not be more 
ancient than the soul, but a certain habit of it, in the same manner as science. 
II* nee also, he says, that it is in genera ted in the soul, in the same manner as 
science, opinion, and faith. From all that has been said therefore, this one thing 
may be summarily collected, that xihcn reason is conversant with the intelligible, and 
the circle of the same unfolds through its intellectual energy, the nature of beings to 
reason, then intellect and science are produced in the soul. And this indeed, must 
necessarily be the case. For a perfection adapted to such energies, is consubsis- 
tent w ith them. \\ hat then, some one may sav, is reason at one time conversant 
w ith intelligibles, but at another with sensibles ? By no means is this the case 
with the total soul [or soul of the universe], hut it is always on high, ami is always 
directed to intelligibles. it likewise abides and is established there, and provi¬ 
dentially attends to sensibles, with an untamed energy; and through the facility 
of the motion of the circle of th• same, the rectitude of the circle of the different is 
permanent. But the words when, is generated, and the like, manifest differences of 
power. For the energy is not every where similarly according to all the powers: 
for this is the peculiarity of d vine intelligibles, on account of the simplicity of 
their essence. But according to the energy of the circle of the same, reason is 
more conversant with intelligibles than with sensibles; anti from the energy of 
the circle of the different, is more conversant with sensibles than with intelligibles. 
It is requisite also not to overlook this, that Timncus says, u the circle <f the different 
proceeding xcith rectitude looking in so saying to the circles of a partial soul, of 
which, when in a fallen condition he asserts, that the circle of the same is fettered, 
and the circle of the different distorted. For in saying this he opposes rectitude 
to distortion, and to the being fettered facility of motion,' which signifies the 
unincumbered; just as rectitude there, indicates a lation undistorted by inferior 


* For arpoyop in thu place, it i» obviously necessary to read tvrpoyov. 




172 PKOCLUS ON THE [book hi- 

obji'ctK, and an irreprehensible judgment; no that lit* celebrates appropriately 
eac h of the circles. 

“ Whoever therefore asserts, that this is ever ingencrated in any other 
being than soul, asserts every thing rather than the truth." 

What does he intend to signify by the word this? Is it intellect and science? 
If so, he does not mean the circle of the diff erent. Or rather does he not speak 
of the twofold conjunctions, [intellect and science,] 1 opinion and faith? For 
intellect and science are om* of the conjunctions, and opinion and faith are the 
second. Hut through these lie* comprehends every soul. Fiery thing therefore, 
which is the recipient of intellect and science, opinion and faith,’ is soul. For all 
these knowledges are rational and transitin'. Ami because indeed, they are ra¬ 
tional, they are exempt from the irrational powers ; hut because they are transitive, 
they are subordinate to intellectual know ledge. For if science and intellect are 
in intelligible*, y< t they are not inyencrated in tin in, as he say* they are in the soul. 
For sciences in the soul subsist according to participation; since they participate 
of science itself, the soul being essentiullizcd according to participation. For 
the middle proceed from the first genera, and are similarly harmonized ; since the 
harmony ill the soul is from harmony it-elf. The soul likewise possesses figure, 
similarly to the fir^t genera, f or intellectual figure is comprehensive of all¬ 
various figures. The soul also possesses powers after the same manner. For 
intellectual and intelligible powers are prior to it. It likewise receives motion 
from the genera of lw-ing, and knowledge from the demiurgic intelligence, where 
also jM.-rmanency is unfolded into light. Fur all Limn ledge is a certain permanency 
and comprehension oj the thing kmnen, and an apt coiijunction with it. 'Flu* motion 
therefore of the soul participates of the w hole psychical know ledge, so far as it 
knows its, If,’ and looking to itself moves ; and knowledge participates of motion 
st) far as it is transitive. Peculiarly however, the motive » nergy is defined accord¬ 
ing* to motion; but the gnostic, according to permanency. And the circle of 
the different is rath, r motive than gnostic, but the cir, le of the same is rather gnostic 
than motive; because permanency pertains to sameness, but motion to diflerence. 
In the circle of the different however, there is knowledge, and in the circle o (the 

1 The words yovy ami are omtlUt! wi this place in the original. 

1 For tut, uf here, read Tiirrtui. 

■* I or faery here, it is obviously necessary to read tuerrjy. 

* Instead of pera ri/e *,» ijoty ui this place. It is requisite to read iura rije yiyrjcrty 





hook in,] 


TIM/KUS OF PLATO. 


173 


same, motion; just as in the latter then* is sameness, and in the former difference. 
But the whole soul participates through the whole of itself of the genera of Iieing. 
As far therefore, as to these particulars, the psychogony obtains its completion, 
being divided into the l>«loro-inentioncd heads, l’or the hypostasis, harmony, 
figure, powers and energies of the soul, have l>ecn discussed.••• 1 

Since however the soul i> a multitude, and the first of composite natures; but 
it is composed, not of infinites, but of things numbered, and these not without 
co-arrangemi nt, but harmonized ; this being the case, numl>ers and harmony 
were very properly assumed in the generation of it. Since too, it comprehends 
the principles of all analogy, ami all harmony, in consequence of being the soul of 
the world, no analogy is omitted [in the composition of it], ltecause however, it 
was constituted by divinity, tin more divine of the genera was assumed, viz. the 
diatonic : for it is cnlheastic. And at first indeed, liecause essence, same, and 
different were assumed, that whole of the soul which is prior to parts, was con¬ 
stituted; but now, through the psychogony, the whole which is in the parts. 
For tlu* Demiurgus divides, and unites the parts through analogies. But through 
the circles, the wholeness in each of the parts, is delivered. It must likewise lx* 
assumed, that the Demiurgus in the Tima*us, energizes in conjunction with all 
the demiurgic fouls. For lie cuts into seven parts Titaunically ; unites Apollo- 
niacally; product s body, and invests it vv ith figure, as containing in himself \ ulcan; 
and bounds the measures of ascents and descents, and inscribes the laws of Fate, 
as possessing Necessity, in the psychogony also, it is necessary to refer what 
has Ixen said, to the essence ol the soul, or to the tilings which are administered 
by it, or rather to both. For the natures contained in the world, are under the 
dominion of the powers which are essentially inherent in the soul. It is likewise 
requisite to investigate what the middles are, vv hat the multiple, siqierparticular 
and superpartient ratios are, what the Iciinma is, and what the seven parts are; 
and why the diagram proceeds to a quadruple diapason, and the dia|»cnte, and 
tone. 

' Of tl ic three middles also, the geometrical, arithmetical, and musical, the solid 
analogy which is composed from the three is the equality of Themis, from whom 
♦•very order is derived. But the three middles proceed from the three daughters 
of Themis, viz. Funomia, Dice, and Irene; the arithmetical from Irene, which 
surpasses and is surpassed by the i-qual; which also we employ in the tune of 
peace in contracts, and through which the elements are quiescent; but the geo¬ 
metrical from Eunomi.i which likewise Fiato denominates the judgment of 


* There i» uufortunately an hiatus here in the original. 


t74 


PROCLUS OS THE TIM/EUS OF PLATO. 


[book 111. 


Jupiter, and through which the w orld is adorned w ith geometrical analogies; and 
the harmonic from Dice, through which greater things have a greater, hut less a 
less ratio. Since therefore, the geometrical middle comprehends the other two, 
as has heen demonstrated, the essence of the soul is adorned by the geometric 
middle, the soul 1 m mg the same through the w hole of itself, and every where both 
partible and impartible. But it is adorned according to the arithmetical middle, 
because the common powers in it, which recur from the impartible to the partible, 
or from things partible to the impartible, espially surpass and are surpassed by 
tilings entirely partible and impartible. And by the harmonic middle,' because 
of the powers that are m it, some are in a greater degree- separated from their pro¬ 
ducing causes, and lia\e a greater transcendency, but others a less. And again, 
the sameness of forms subsists every where appropriately thiough the whole 
world, corporeally and vitally, in a plant, in an animal, ami in a stone; because 
the whole world is adorned with geometrical proportion. But the arithmetical 
middle presents itself to the\iew in the sublunary elements, which it equalizes 
according to powers. And the harmonic middle is seen in the world, according 
to the [celestial] .spheres, their motions, and their intervals. For Ptolemy demon¬ 
strates, that their intervals are in harmonic proportion. 


• IinUa.l of tj It Qji/iuno) ptaonji ui this place, it is requisite to read rjj it lypiuy pceorijn. 





BOOK IV. 


“ But when the generating father understood that this generated statue 
or resemblance of the perpetual Gods, moved and li\cd,’ he was delighted 
and exhilarated, and in consequence of this delight, considered how he 
might fabricate it still more similar to its paradigm. Hence, as that is an 
eternal animal* he endeavoured also to render this universe such,’ to the 
utmost of his ability.” 

The one Demsurgus, who also fabricates wholes, generates collectively anil at 
once, according to sameness, and converts, perfec ts and assimilates his fabrications 
to their paradigms; win thcr one and the same essence effects this, and one and 
the same generative, n calling, perfective and assimilative power, as is assorted by 
some * of the ancients, or diflcront powers, as appeared to lie the rase to certain 
others. For there is no small dissension, and as it were opposition, 1 m- tween these 
mi n. There are likew ise some, who uniting, are at the same time unw illing to ad¬ 
mit that the one is without the efficacy of multitude; and there are others who, 
though tin y divide, yet cannot endure to say, that the niiinhi i of powers is unco- 
ordinated and mutilated, but they willingly admit and demonstrate that these 
powers afe comprehended in iheir proper monad, and are united and preserved 
by it. II< nee it happens, that some assert that these powers are a tetradic mo¬ 
nad, but others again, that tin v are an united tetrad, or as they love to call it, a 
monadized tetrad. It is ev ident Imvvi ver, that the Deminrgus here mentioned being 

1 1 iif wr.nl* rr aiTn .ai ;.i, »rc omitted in ibe teit of L’roclus. 

* I'or cw]v lirrc, mid evo ». 

1 The word rmnvri y is also omitted ill llie text of t’roi lu». 

* Instead of kaQvtciv ia tbu place, it is necessary to read naOuwrp rornr. 



170 


PROCMJS ON tiii: 


[nook iv. 


one, inKcrf* in the junior Demiurgi posterior to him, nt one nnd the same time 
an assimilative power when he orders them to imitate his power about their gene¬ 
ration; a generative power, wlien he orders them to produce and generate ani¬ 
mals in common ; and an analysing power, when he commands them to receive 
hack again the parts that wore borrowed from the whole elements, the substances 
composed from them being dissolved, and to recall them to then wholes. And 
after all these, he inserts in them a guardian power, in consequence of which, he 
immediately constitutes the governors of the world, guardians ot the numbers of 
time, and earth the guardian of day and night. 

The Demiiirgiis then-fore, as I began to say, by w bom all tilings wi re produeed, 
generated them consubsistent w ith himself, and assimilated, and pcrfeeted, ami 
convert* <1 them to himst If; tin ir order not being confounded by the at-oiicc-col- 
leclcd evolution, as it wire, of all things into light, but In mg in a much greater de- 
«iec guarded and connected. Fur he neither deprives inferior natures of the pro- 
vidential care of more excellent b* mgs; nor more perfect natures of the dominion 
pertaining to them o\er such as are more imperfi et. l or be does not comprehend 
one of these prior in time to tin other; nor do either secondary natures remain 
destitute of the inspection of prov idi-nee, nor such as are more am lent, sluggish 
and improlifu:; as if the furnu-r did not yet receive the providential cm rgies of 
the latt< r. W e however, not Ik mg able to understand, and unit li less to * xplain 
the beiiefici-nl energy of the father of wholes from eternity, about the world, must 
Ik* satisfied w ith perceiving and speaking of him, as at onetime generating, at 
another adorning, at another |x rfectiiig, and at another assimilating, vv hieli also 
the words of the philosopher now previously suffering, are prepared to operate 
upon us. For the world now participates of motion and life, according to the 
doctrine of the father.' For soul that dvv* 11s together with it, preserves to itself 
the different kind* of its own peculiar knowledge, according to which it knows 
both intelligibles and mundane natures. Hut motion and life, which do not 
flourish in ils« If alone, it also imparts to all the bulk of the body of the 
universe. And on this verv account either alone or esjrecially, the fabric of 
the world being comph tely I ishion* d a resemblance of the intelligible CJods, 
the D* Miiiurgus was in a still greater degree delighted ami crhiliinitcd, and 
ill consequence of this delight and exhilaration, caused it to possess a greater 
and more perfect similitude to intelligibles. Hence also, lie considered 
bow lie .might make it as it were perpetual. For the intelligible is properly, 
and primarily perpetual, but that is secondarily perpetual which is co-ex- 
tended with the progression and evolution of time. For the n'er is twofold, the 


* For <ra>rct ill till* |>Uer t It i« iifa'Viv lo rod wnr,w>i. 





BOOK t\ .] 


TIM,EL’S OF PLATU 


177 


ono bring eternal, but the other temporal. Why therefore, after .ill llio before-men 
tioncd benefits, does Plato introduce this eighth <ritt of the Deuiiurgits * lie-cause 
it is tlio greatest and most pork-el, and transfers the image to the highest sinnli- 
tmlo to its paradigm. Hut it is necessary til it lie who onee exhibits tin* grnera- 
tion of wholes in words, should pass from things more imperfect, to surli as are 
more jiorfeet. Tor ronforniahly to this very tiling, things w hich subsist per sc or 
essentially, and those which are ingenrrated in others, are, as it wore, opposed 
to each other ; because in things wlit* h are cst ihlished in tlicinst Ives, ami which 
in no respect whatever pertain to others, it is necessary to s iv that tin- more ve¬ 
nerable ot these rank as leadf rs, through which the final, the demiurgic, and the 
other causes coiise<pient to these, present themselves to tin* view. Hut in things 
which arc participated by others, such as are more imperfect occur, which liecome 
as it were subjects to more perfect natures, and show themselves to lx* of pos¬ 
terior origin. Such therefore, is the whole" design of the words before us. 

It follows m the next place, th.it we should show through what causes, and 
from the possession of what nature, tin- I )cmiurgiis of wholes constituted time ill 
conjunct ion with the soul and the universe; and also what the good is imparted by 
it, and on account of which it w as produced. It is likewise r-peciallv requisite 
that we should show this, because many, even of the friends of Plato, apprehend 
time to lie a certain obscure form, and nothing more than that who h is iiiimhi red 
of motions; nut considering, that ofthe ten gifts which thefather imparts to the world, 
each of the following is entirely greater than each of the gifts that precedes it. If there¬ 
fore, having now animated the world, and rendered it a hles-ed («od, lie after¬ 
ward^ imparts time to it, it is evident that time vviil he* superior to soul, and to 
the possession of a blessi d lile on account of soul, and that a life which is defined 
according to time will live periodically. Hence time* w ill not be a thing of such 
a kind as the multitude say it is, hut wall have an essence more divine than that 
ot souls, and psychical good. This then-fore, we shall again more fully en- 
foi ce. 

We must say however, directing our attention to the words of Plato, that the 
IJe-iniurgus intellectually perceives the Irte, and motion, and order of the universe, 
and its possession of form, not in so doing looking to the world itself. Tor nei¬ 
ther in short, is the world intelligible according to the whole of itself; but is 
rather according to its bulk, tiie object of opinion in conjunction with irrational 
sense. INor does the Demiiirgus in his intellections tend to external objects; but 

' I I>r xaaay here, read rn<Tn. 

liiMe.nl of v*<(>r'fxjy att tnj o yporot, it is necessary to read vwrprtftor or *17 « t, 

Tim. Plat. Vol. II. t 


i7a 


PKOCLLS ON THE 


[kook IV. 


every intellect* is converted to itself. Hence, Iiecause he intellectually perceives 
himself, and contains in himself the generative, and prov idential cause of wholes; 
hy lieholding himself, he surveys both the essence and the jK-rfection of lus own 
progeny. But Plato says, that the world was generated the statue or resemblance of 
the perjtetual Gods ; not that it is the imaye of the mundane Gods; for he docs not 
alone speak about the corporeal-Jurmcd nature oj the universe , hut also about the ani¬ 
mated ami intellectual animal, ‘a huh comprehends in it*cl/ the mundane Gods ; hut he 
says this, because it is the resemblance of'the intelligible Gods, l'or it it Jilted uith 
deity /non them, and the progressions of the mundane Gods into it, arc, as it were, cer¬ 
tain rivers and illuminations of the intelligible Gods. The world also, receives these 
pmgrosioiis, not 011 U according to its celestial part, Imt according to the whole 
of itself. 1 or in the air, in the earth, and in tin sea, there are advents uf tin- tenes- 
tri.d, aipiatir, and aerial Cuds. I’lie world thercfiire, i- Idled with deity accord¬ 
ing to the whole of itself, and oil this account is w holly a resemblance of the 
intelligible (Jods ; not indeed, ree« in ini; tin* inti lligible < bids themselves ; for nei¬ 
ther do statues receive the exempt essences of the total Cods; Imt being filly 
adorned, it receives the illuminations derived from thence to secondary orders, to 
whii h it has a eoiunu nsurate subsistence. 

That by the perpetual however, be means all the intelligible Gods , and not the 
(bids that are in the world, he n mh is e\id« nt by immediately adding, “ Hence 
as that is an eternal animal," viz. the intelligible [or animal itsi lfj. lint w ho the 
intelligible (bids are, may be assumed from di\isiou. Tor it must either bt: ad¬ 
mitted that they are prior to animal itself; or in animal itself, Ik mg the monads 
as it were of the four ideas which are there; or posterior to animal itself. It 
would lie ridiculous therefore, to arrange them prior to animal itself; for they 
would then comprehend ctemitv, to wlm h he has not yet said the universe is assi¬ 
milated. But it is impossible to arrange them in animat itself. ]’or how could 
Plato call the universe, the statue or r» semblance of tliO-'C Coils, to which he had 
not yet according to the order of the discourse, assimilated the pleuitudc-s of tin 
universe , Tor lie does this afterwards, when he produces the partial plenitudes 
of the universe. So that he would not have said, that the universe was now gene¬ 
rated the resemblance of tlie.se Cods, but since it will be. It remains therefore, 
that the perpetual Gods, are all those posterior to animal itself, which subsist 
between the intelligible paradigm and the Oemiurgiis. Tor the Demiurgus ren¬ 
dered the universe similar to all these, so far as each of them comprehends the 
form of the wholeness of the world. This then is demonstrated. 


1 Nih is omitted in the original in this (dacr. 




book IV ] 


TIM.KL'S Ol PLATO. 


17 ;» 

Hence the world is the statue of the intelligible (jnds, when it is assumed in c»>n- 
jiinctiou w ith soul and intellect, and the deity w hich accedes to it. But it is a statue 
in motion, and full of life,' and deity ; fashioned from all things w ithin itself; pre¬ 
serving all things, and filled w ith an at-once-cullected abundance of all good from 
the father. It likewise peculiarly receives from nature motion, more than any thing 
else; hut from soul, motion and life ; and from intellect, intelligence ami life, and the 
receptacle of the mundane Hods. From the mundane Gods however, it receives 
that which remains, viz. the being fashioned in perfection, the most true statue, 
or rosemhlanre, ol the intelligible find". And again, from this it is evident, that 
Plato establishes the Dcimurgus conformably to the most consummate of the ini¬ 
tiators into the mysteries. For he exhibits him as the .statuary of (he uorld,just us 
before he represented him the maker of divine names, and the enune tutor of divine 
char act i rs , through which he garc petfu turn to the soul. For these things are effected 
by those that are It lest iF in reality, trim give completion to statues, through characters 
and vital nanus, and render them liviinj and mining. With great propriety there¬ 
fore, was the father of wholes delighted with his fabrication, and being exhilarated 
with it, endeavoured to render it still more similar to its paradigm. li e w a* de¬ 
lighted with, and admired however, not that which proceeded from, and through 
him was completely effected a thing of this kind, lmt with his own power, which 
caused the universe, from being moved in a confused and disordi rly manta r, to 
l*ecome orderly, animated, endued w ith intellect, and tie me. Ami as by know¬ 
ing himself, he knows the world. so by admiring his own demiurgic power, he 
makes his fabrication to he admirable, ami the true statue or resemblance of the 
perpetual fouls. For in a certain respect , the universe is said to be a statue «?»,«,«) 
from divinity being delighted with it (va« ro ayctXXs<r5ai rov bsiv ff otjti «). He 
was delighted however, and exulted, not rejoicing in a thing situated extern.dlv ; 
for how being intellect can he look outwardly ; hut his delight was produced from 
lx mg filled with his own bouiform will, and from his beneficent power proceed¬ 
ing to the uueuvying and exuberant communication and supply of more perfect 
goods. This al>o Plato suilieiently indicates, by saying that the Demiurgus in 
conscrpience of being delighted, endeavoured to render the universe still more 


1 For Cwt; here, it is obviously nccessarv lo read fuoji. 

1 For rrX*i>rut here, read riNr-rrm. 'I hr tctriUr were imlulorv into the my Meries, an<l were theur~ 
gifts, or capable of performing divine operation'. Tins thrurgi/, ill whieh these initiators were deeply 
•lulled, formed the fast part of the sacerdotal science. See an interesting account of it, from a very 
rare Greek MS. of Psellus, On Ijeemont according lo the Dogmas of tkt Grceki, in the Notea to my 
Pausamas, Yol. 3. p. 32*. 


180 


l»ROCIA!S ON 'I'llli 


[ ROOk IV. 


similar to its paradigm. For he was primarily delighted indeed, through the 
inward intellection of himself, comprehending and Iwnevolentlv receiving the 
intelligible universe, with a simple, unimpeded, and collected embrace, through 
permanence in, and a perfec t union with it. But he was delighted secondarily, 
,f ,t !m* lawful so to speak, on account of the aptitude of the natures which receive 

the supplv of good, externally proceeding trom him. 

\„,l here you .., how Plain deliver* the three causes of the participation 

of .o.o.l; proceeding into this world from the father. One indeed, and the first, 
is that which proceeds from the /.«ur of the • th elive cause. For it is the 
/). miur^us who now generates time; through his nvv„ u.ienvy.ng and prolific 
abundance desiring to till all things with tiiM, middle, and last goods. But tin 
second cause, is that wl.i, h iris, s from the aptitude of the receiv ing thing. For 
the communicator of good is then .h light, d. win n that whirl, receives .«, is aptly 
dispoM.l to its reception. And the third rat.*.-. that which proceeds from the 
symm ,n h and as ,t r, e c<>n>p» at,on and symphony of both p„u cr and apt dude 1 or 
on acrount of this, though the < mds always extend to all things good co-ordinate 
to their essences, v rt it is not alw ays received by all of us ; because we are not 
adapted to Us reception, and lrav, not always a subsistence commensurate to Us 
pow.r If however, we wish that divinity should rejoice u, us,* as he ,s naturally 
!h.p„M d to rejoice, and he delighted on our account, though he alvv ays possesses 
an invariable sameness of subsistence, we must render ourselves adapted to the 
■ ti. „ Of the good which is extended by him ; in order that thcg.lt ot d,vanity, 
mav not vv ill. respect to us he iiicllicacious, though In is not nnpeded l,y any thmg. 
These things therefore it .s the business of another d.s. i.ssioi, to survey more 

fully. . 

Nmv liowrvor, l.-t us l.ow .iwrso lire,.non mor.- Mm.lurlo Us para- 

, 1 ,..,,, h It,.- linra.iim of tin,.-. JSnna. the paru.l.a-.n 1l.rroti.rr is pr.- 

rn-trilv ,'I.TU ,1. if llio so.i.ihlo wnrhl ili.l r- < < •> "eoii.lary I" n» U is 

,. vi ,|o'„l to i vory.. tin,I itwonhl ho in a loss .1. eroo assini.'nlo...II.- 

„il,lo. \ml ,t ilkoois, IS ,11,1 ilillioull porooiio, III,.l llio .Iiituro which has Us 

'moral. m mulati...,, if It "oro sopanitoil from timo. wmil.l !«• so l.ir from 

.por,a t...il, that I. woul.l no. la- possil.lo for ,t to romai.i for a momoiu. 

Ill nro, a oorlain |aTpoluily moos.uy ... Ilia, which is lo he ... a-till greater 

• InUea.l of cro^au iu 1»„> place, ,1 » nectary to f-ail ceara V ,. 

, lf | f w „|, rrimf l,o luiuluct .Humi.uUo.o, for iI«k arealvvavs cite.,d-d, after ll.e 

„.a.r.br.aosr, a. lW.ioh.ias JMoil, . an »...ialilc a™ »lo,n.,.cr. 

. 1 ,.., .r mi or .lie pad. .hid. hr |..,|n,nalli ■» ns, hr ... lo hr Jrh 5 h.rd. In. 

<Kligtit indicalini: our paper reception of tlm K'“.it. 




H*iOK I V j 


TIM.l-IL'S «>1 PI, \ lo. 


in i 

degree assimilated to the intelligible. But to that which is perpetual indeed, yet 
has not the perpetuity at once present with it, in the same manner as the intelli¬ 
gible, the whole extension of time is necessary. Moreover, he who considers the 
nature of time, will more clearly know' how time not only contributes to the 
perpetuity of the whole world, and to the great parts of the world, hut also to the 
perfection and felicity of each of them, and comprehends all these at once; which 
in the course of the interpretation we shall endeavour to manifest, by investigating 
the plep.litudes of time. 

“ The nature indeed of animal itself was eternal, and this it is impos¬ 
sible to adapt perfectly to that wliicn is generated. lienee lie formed 
the design of producing a certain moveable * image 1 of eternity ;* and in 
consequence of this, while he was adorning the universe, lie made this 
eternal image proceeding according to number, of eternity abiding in 
one, and which we denominate time.” 

'That animal itself is the plenitude of the multitude of intelligible animals, and 
that it possesses an invariable sameness of subsistence, is a thing frequently and 
fully asserted, and i-- not considered as at all dubious by the Platon it philosophers. 
But what eternity is, and the moveable time which imitates it, are tilings perfectly 
difficult to understand, and to explain sufficiently to others. At the same time 
however, if i> requisite to narrate the mole elegant opinions of the ancients about 
it, and to add, n we are able, anv thing which may contribute to the elucidation, 
and distinct consideration of the things to he discussed. 

The multitude therefore, have a conception and co-sensation of time, in conse¬ 
quence of looking to the suhlun try and celestial motions, and are of opinion that 
time i> something pertaining to motion, such for instance as the inimlx r, or exten¬ 
sion ot motion, or something else of the like kind. But the more excellent ot 
these, proceeding to the consideration * of eternity, and perceiving that there is 
not simply motion, hut a perpetual and orderly motion in the universe, and which 
circulates with inv aruifile sameness,—conceived from hence, that this invariable 
sameness, was inherent in moveable natures, from a certain other cause, and imt 

1 I or «<r,r.n here, it is requisite to read narrat. 

’ lor oiirroi here, rout •ro,;r,;>. 

* And for oiw read nso m 

* Tor niwi'n likewise, it m iieeessarv to read mwim. 

Instead of rfiranr in this |dare, it w requisite to read irifraor 


IMfOC'LL-S ON Tilt 


[book it. 


i«-i 

from themselves. This cause therefore, will cither lx.» immoveable, or moved. And 
if indeed, it is moved at a certain time only, how will it be the cause of that which 
always is invariably the same ? Hut if it is moved always, this perpetuity of its mo¬ 
tion must again he derived from something else, and either 1 tins will be the case 
ad infinitum, or there will l*e something immoveable, which is the cause of perpe¬ 
tual motion, to things which are always moved. And the energy ol this being 
immoveable, is no longer according to time, but is eternal. For the jveculiarity of 
tilings winch subsist accord mg to time, is to be always m generation, or becoming to 
It, but of eternal natures, to exist always. For common conception opines, that 
etc mity is denominated from (.listing always, just as it thinks that time derives its 
ap[M‘llation !rom dancing [jt agx rr ( v y'wn%»~\ be ing a measured motion, and which 
has its cxMt nee in generation. On tins account, it appears to me that the multi¬ 
tude assumed the fust conception ot time, but the wise ot eternity, hy tin* funner 
directing the ir attention to tin- nature which is always moved, and the latter to the 
nature* which isalwavs stable. It must now howeve r be* shown vv hat each of these 
i-, and m a manner most eouformahle to the doctrine ol IMato. 

Aristotle inch e*d, admitting time* to lie the* numbe r of motion, asserts that it is 
c o, not according to that which numb* rs, but according to that whic h is numbered. 
Hence, he very properly inepiires what that is which muuls rs it, it time is that 
which is numlx reel. For the se are* relatives, and tin* one e xisting, the other also 
exists. He solves the itupiiry however weakly, by saying that it is a certain soul 
w'hich numbers time.* lmr it is lie e e-ssary, that prior to pe rpetual number, tlie re* 
should lie a perpetual nume rator, in order that lie* may always produce, that which 
is generated always existing. Admitting these lore time* to lie the* number of 
motion, lie also *,un that eternity is intelligible, deriving its app< lketion from exist¬ 
ing always, and possessing and comprehending the whole ot time. Hence also 
lie says, the existence and life of all things are suspended from this, of some things 
more obscurely, hut of others more clearly. It is necessary however at present, 
that we should particularly see what eternity and tune* are* according to Plato, anil 
that we should not admit the* image eif time to !r* time alone, nor eternity to be 
simply a certain intelligible (Jod, but in the first place show, in what order of the 


* For ft tw urripvy in tin) place, it is necessary to read >) »*■' uxetpiy. 

’ In defence of Vristotle however, il ruav be said, that when lit assert) that II i) a certain soul which 
numbers time, lie tines not speak of tune according to its hrsf subsistence, hut llie tune which is parti¬ 
cipated bv material natures, and of which, tlie multitude, as i’rotrlus observes. Lave a conce ption, dint 
co-seiisalion. 




lllHIK |\.] 


TIM/El S OF PLATO 


Ift3 


intelligible* it sulisiste. For this is t specially the peculiarity of the science of 
Plato. 

It is manifest then to every' one, that eternity is more venerable, primordial, 
and as it were more stable than animal itself, though animal itself is the 
most beautiful, and most perfect of intelligible animals, as Plato lias Indore said. 
For if the eternal is said to be, and is eternal as participating [of eternity.] but 
eternity is not said to participate of animal itself, nor to receoe its appellation 
from it, it is evident that the former is secondary, but the latter more simple 
and more primary. For eternity neither participates of animal itself, liecause 
it is not an animal; for neither is time a visible animal; nor is it any other 
animal. For it has been demonstrated that animal itself is niily-ljcgnttcn 
and eternal, because eternity is more excellent. For the eternal is neither 
that which eternity is, nor is more excellent than eternity. lint as we all 
say that the participant of intellect, and the animated, are posterior to intel¬ 
lect and soul, so likewise the eternal is secondary to eternity'. W hat then 
some one may say% will eternity l>c f if it is more venerable than animal itself, 
which is said to be the most beautiful of intrliigibles, -and iu every respect perfet t 1 
May it not he said, that it is especially most beautiful, in consequence of receiv¬ 
ing the summit of beauty, on account of excessive participation, but that it does 
not receive the summit of the good ; for it is not said to be most excellent. So that 
it may be subordinate to that which is ihe best. To which may lie added, that it 
is not simply the most beautiful of all inlelligibles, but of intelligible animals. 
Hence eternity* is no animal, but if it is life, it is infinite lif*. In the next place, 
it is not necessary that what is in every respect perfect should be the first. For 
the perfect has all things, so that it has things first, middle, and last. But that 
which is above this division \vill he super-perfect. Hence nothing prevents eternity 
from being superior to the animal which is the most Ireautiful of all intelligible 
animals, and is in every respect jtcrfect, if eternity is most excellent and 
super-perfect. Fartlu r si ill, animal itself lias not* an arrangement prior to 
the multitude of intelligible animals. On tins account therefore, l’lato says, 
“ F«r to that "a Inch ts the most bcautijul of intelligibles anil in even/ respect 
perfect .” But eternity is prior to the multitude of intelligible animals. For 
these are eternal; but eternal natures participate of eternity, which is not co¬ 
arranged with the multitude of them, and lias rather an arrangement contrary to 
them. For it unites multitude, and is said to abide in one, as Itcing void of mul- 


1 There u an omiMion in the onpnal iu llui place of o m«r. 
’ O* m omitted here in the original. 


lMtm ix’s on Tin-: 


[book iv. 


1114 

,i,Animal itself however, comprehends all such animals as are intelligible ; 
on hit'll account also, it ts in want of eternity, in order that it may parti* ipate 
through it, of union, containing power, and a firm and immutable life. lienee 
too. lie that it is eternal, yet does not add, that it has multitude in its, If, hut 
r^ieaks of it in tin- singular numher ; signifying that union is especially present 
„iti, ,t from eternity, so that the whole essence of intelligible animals shines forth 
.is one nature, on account ol eternity. 

If therefore, these things are rightly asserted, eternity will not In- one certain 

", nus of lieing, as some think it is, such lor iiist me,* as ,*ssenee, or |H inianency, 
or sameness, lor all these are parts of animal itself; and ea. h of them has that 
to which it is as it were opposed. Thus for ills! mce, t sseiice is opposed to non- 
1 M*iiitr, to pennant in \, motion, and to sameness, ilith reiie. But to eternity 
nothing is opposed. All these then lore, are similarly it, rual, vu. sameness, dif- 
fereiiee, pel uianeiiev and motion. i his however, would not lie the case, if 
eternity was one of these. F»r uuitimi and p. rinaueni y are not similarly eternal 
with eteruitv. But all intelligible* are similarly perpetual and cleinal beings. 
Fteruitv therefore is not opposed to any one, , itlu r ol these or ol the things 
posterior to it. For time, which may s, i in to subsist dissimilarly with reference 
in it, m the first plaei is not convolved about the same things as eternity, but 
about thing* which do not receive eoiuievioii from eternity. In the in vt pbae, 
it in an image, and not the opposition ot it, as we have already ohscived, and 
shall demon-irate. .Neither therefore, will eternity be one genus of being, nor 
the whole collection ol the g, uera ot it. I-»*r again multitude l». mg in tt, it would 
Im in want of the union of that which abides in one. But eteruitv is that vvlrnli 
abides 111 one. So tli.it it would both abide, and not abide in on< , It woe d 
abide indeed, as , ternitv, and a- tin cause ot union to beings. But it would not 
abide, as consisting of multitude. In addition to all that has Ims n said hktvvisi, 
it is intellect vvliuh consists ot 1 th»s, genera, ami perceives then i oiismimiation. 
The conception however, of intellect, |n dilfeieiit from that of eternity, just as the 
conception ol soul, is diliennt Iroiu that ol tune, lor the t'lia gv of nihlltil, is 
wlraiiMtiic in/t lh'j,i hit, hut of . In nth/, imjmrtihtc JitrJu tutf i/. And alter this man¬ 
ner indeed, the things are distinguished from i nch other. But those who mingle 
all things into the same, and assert that tin re is only one inti Heel between soul 
and the guinl, arc compelled to acknowledge that intellect and eternity aie the 
same. 

\\ hat then will eternity be, if it is neithi r one of the genera ol being, nor cou- 
1 The w nils niuvrurm t, appear to lie Mauling in thi* place in I hi" original. 




JIKOK 1 \ .1 


TiM.ia;s or n. vro. 


ius 

sNts of all the five', mikt all these .|ir eternal, ami • temity' is above these I V\ e 
reply, ulial rUe* ran it b ■ than tin- compo-ln-iisiem 1 of tin; intelligible unities ? Hut 
1 mean hy tin* unit h*^. tin* uh is of iutrlli^ihlr annuals, ami tin- jjcnmi of all these* 
intrlli'^ihl* 1 idea**. Tin* om* comprehension therefore; of llu-sr, ami of tin* summit 
of their multitude, ami tin* cause of tin* immiitahlr pi rinam nry of all of tin in is 
rtrrnitv, not »■ \i~tintr in thr multitmlr of intelli^ibh.-s, nor rollrrtnl from them ; 
hut hritiLT pre-si at with thrill exempt ly, disposing ami as it werr forming thrui hy 
it si-If, ami making this vrry tiling to hr at thr sanir tiun* a whole*. J or thr ill I- 
varions iilra of intrlli^ihlrs is not produced iiunirdialrly aftrr the "ood, which is 
entirely without anv rrpic-c-ntalion of multitmlr, hut thrrr arr rrrtain intermediate 
unturrs, which arr imirrd morr united than all perfect multitude, hut « \hihit the 
parturii , ncy and representation of thr progeny of wholes, and of e-onnrete ally ~e-on- 
tainiuir power in tlu-msrli« s. Tin- numher however and nature ol these, the < iods 
know divim lv, hut the mv-lie- tradition of the Parmenides teaches us in a human 
manner, and philosi phicallv, to which we refer tin* ri ader for the accurate discus¬ 
sion of these particulars. Hut now we shall demonstrate through tin* words 
thrmsi hes of the philosopher, that e ternity i> alioM* all pertret animal, and 
tint it is proximate l\ almte* it. lor I realise animal itself is said to lie 
eternal, it will In* secondary to * tern it v. iiut In cause there is no eternal 
nature prior to it, it will In pro\imat« ii posterior to eteruitv. Y\ In ner there¬ 
fore, is tins ci ide nt * \\ e ri ply, hei nnsr in itln r is there an\ tiling temporal prior to 
[linn j the linage ot eternity, hut the world priuiarilv participates of time, 
and animal itsi It, <»I et« mity. 1 or it as eteruitv is to time, so is animal its* If to 

the world, llit'ii alternately, a* ^etimctriciuiis would sav, ns ete rnity is to animal 
itsi It, so is tune t<► tin* world, ihit time is fust participated hy* the world ; for 
it had no existence* what.wer. prior to the orderly distribution of the uuiierse. 
Htcrnily therefore-, is first participated hy animal itself. It like-wise, time is not 
the sensible- animal whic h e-ompreln nels m itsi || all either sensible animals [i. e. if 
it is m»t the uniiersej; fur it is generate d together with it; hut tiiat which is jrene*- 
rate-d with it is not that with which it is generated ; it this In; tin* case, licitIn-r 
will eternity In- tin- int< lliuihle animal, llmcc neither will il lie- an animal, lest 
tin re should he two [all comprehending] iute-lli^ihle animals. For it has lie-i-n he*- 
fon; demonstrated hy Plato, that animal itself is onlv begotten. So that m short, 
e'termty will not he an animal. J ; or it it were, it would either he an animal elitlc- 
rent from, or the same with animal itself. It is not however, possible to assert 

1 For mwiot lien- it i« ncr«-»<:ir\ to r<-a*l 

1 The tvnril rrpiryj oinilUil in-ri- mi tin- original, bill from wli.it fellows, tallur tins word, or mrni 
-ir fwrrn nr rivTit ought cviiiently to In; iii«rrlril. 

Tun. rial. \ ol. II. 2 A 





JHH 


I'HOCLl’S ON THE 


[liOOK IV. 


cither of these, as n<; have shown ; pirtly indeed, beeause animal it*>flf »->* only be- 
potion, ami part I v liecattse linn-, ami ilia! vvhit li is t, ni|>oial, an* not the sanic. Hut 
if it is participated, and does not participate o! intelligible animal, it will Ik a 
< *od prior to animal itself, ni(< Hii^ililc imh ed, lml not yet an animal ; since animal 
itself also is a (hill. \ml tins l>< cause the w m id likew i*e is a (hid. [’or that 
wliicli is partic i pa ted tlnre, Imt dm s not p trticipate of a p irticipati d nature, is cn- 
tiri lv more tot d. 

It is e\ ideiit lioweier, tliil I In- participation is not eipial in liotli. I'm da iw«i- 
viuHioH and ttMott of inti l/ig tblen, u /iii It HtiU t iiipluifiiig Ut < till [Hirtu ‘Jniluiii, i.v ilif/cixnl 
from t/uit of miim/’/c iiiihtn s. I( appears therefore, that tin order nl eternity, is mi- 
penor to that ol animal its, If, and is provimati !v sU|H iior, and that it is the cause 
to iutelligibh s of an i ii \ a rial ih ■ sameness ol siib'ishuee. I leiice some mu may cun- 
sidi r it as the same with Jn I'nui/h /a i/. I his how • ur, is a » o-ordinated cause, and 
lather imp alls a sameness ot subsistence about i lier^V. Ihit i trrin/if Is .in exempt 
t aiise. It also appi ais, that < leimlv is lh< » ompn hei|s|oii ami union ol many in¬ 
telligible unities. I (i m i ills said h\ I lie |' bald a ail j Ol aeles to In Jiithei-begotten 
huh l, b< « aiise it illuiniuati s all things w it Ii unit) inn buhl. ** I ol - this alone, [says 
tlii’Oracle] bv plucking abundantly from th< strength ol the lather, the (lower ol 
intellect is enabled l»v nit* lied ion 1 to impart a paternal intellect to all the fountains 
and principles; together with intellectual eiiei gv, and a |m rpetual permanency, 
according to an imsluggish revolution I’or In urn lull ol paternal deity, which 
the < bade calls the (lower ol inti Ih i t, it illuminates all tliinus with int< licet, and 
with intellectual perception invariably tin - same, and also with tin* ability ul revol¬ 
ving and * nergi/ing hi an amatory mailm r, about tin* pi inciple ol all things. 1 liese 
tliinns however, 1 , volvo in the inaccessible recesses ol the reasoning power. 

.Vnain however, on all sides investigating the roneeplioiis of (In- philosoplu-r 
about eternity, let Us consider vvliat is meant by etcrmtij abiding in one. l or we 
ask ill what one? Is it in the "vud, as appeared to In- tin- case, to the must theo¬ 
logical of the interpret rs ? ltut the good, does not ev, n abide in itsell, on account 
of its simplicitv, as we mav learn in the first hypothesis ol the Parmenides, and as 
he admits. .Much less therefore, cun any thing else abide in it. Pur in short, no¬ 
thin:; is in it,'nothin;; subsists together with it, on account ut its Ising exempt 
from a co-ordination with any thin" whatever. To which may Im* added, that 
it is not usual to call it cithei "nod, or one, but the garni, and the one, in order 
that we mav form a conception of its monadic transcendency, vyhich is beyond 

1 for ro nm ln-ri-, ir.nl ry i i.rii. 

1 All things .ire coiupn litiiili il h> l/o nut, lint u< lliing Milnnls fircuhtirty iu it. Ami I he comprr- 
liiioiuii dull tilings tiv it, ii m.limit; ninie I lino llic intflahle uuiuu which it imparts to all ihingc, ainl 
liuoiigli which all tilings latolnt bounded hy it 



tinoii i\.] 


TIM.FIS or PLATO. 


187 


every known nature. .Now however, eternity is not said to abide in the one, lint 
m uric ; so tli.it it does not abide in the gwtl. J)oo>. therefore, tin* abiding of eter¬ 
nity in one, signify tlio united nature as it w* re fit’ it, ami the abidim: of it in it" 
ow n one; and manili ^t that it is one multitude 1 < >r, in short, does it indicate the 
nmulx-r ot that w hich does not proceed, in order that it may lie the cause of union 
to tii* multitude f»f intelli^ihles * This imh'ed, we also sav is true, in tinier that 
it may impart to itself tin stuhlo, and the whole, prior to eternal natures. For 
tins i> to uhuk in one ; \i/. to have the whole at once present, and the same im¬ 
mutable hyparxis. Fvery divine nature therefore, lu pins its eniT^v from itself; 
so that eternity will establish itself in one, and connectedly contain itself after 
the sain*' manner, prior to eternal beings. Hence it is not In-in::, as Stralo the 
physiologist says, which is the cause of permanency, 1 but eternitv. And it is tin; 
cause of a permanency,* n*it always in veneration, or becoming to In*, but which 
immutably exists in one, as TimaMis s.ivs. 

It however, eternity exhibits a duad, ihuuirh we frerpienlly endeavour to con¬ 
ceal it; for the ei/unys is conjoined to firing according to the same, and eternity 
rtimy is, that trhich alzcnys is (r, «** mv); it appi'ars that it will have the monad of 
beinv prior to itself, and tin* on* beinir; and that it will abide in tln> one, as our 
preceptor also thought concerning it; in order that it may be our prior to tin; 
duad, as not departin'.: from unity. And the duad iud* * d, mitered* ntlv * xhihilinv 
mill t it lid* in itself, is unit* <1 to t h« • on*- b* in:;, in which eternitv abides ; but the 
mult it ud** ol mt< llivil.les is united to cl* rnity its* If, w Inch com])reheuds «*x* mptly 
anil unirally, all the summits of them. For that the cone* ptiou of tin- one beiii" 
and ot eternity dilh-r, isrvid*-nt. For tn he a/wm/s, and In be simply, are entirely 
dill* rent. Il therefore, a certain tiling nlu ay* is, this thin:: also /*,- but not vice 
versa, if a certain tiling *'?, it hk* wis*- ahrays is. II cure to ciist i-» more total and 
aeneric, than to exist nhniys. \ud on this acroimt likewise, it is nearer to the 
cause of all bein-s, of till* unities 111 111 in-s, and of neration and matter. 'Flics*; 
thre«* things thcretore, an* successiv*;; vi/.. the one lieiirj, as the monad of Ix-inin*; 
eternity as a tluad, having tin* n'zcays in conjunction with existence; and the elirnal, 
which participates both of existence, and tin* alvvavs, and is not primarily perpe- 
tu.il beni" ok*- < termty. And tin* on** bein^ 111 * 1 * -* - * I, *> ah>ne the cause of exist¬ 
ence to all things of whatever kind they may I**-, whether they r\i-t trulv, or not 
truly, lint eternity is the cause of permanency in existence. Strain therefore, 
oii”Ut rather to have asserted this, and not to have d* lined h**iit£ to lie the per- 

1 lor in tin- jtlac-c, it ij nci-*s«ary l<> r*.*«J finjioiq*. 

* Her*- I*)** l"*r *'iairiait iia/iotv*. 


PHOCLIS ON TIIK 


[rook iv. 


I Mi 

iiianeurv * ot lieintrs; as In* writes in his treatise Concerning Being, thus transfer¬ 
ring the peculiarity' of eternity to hein*'. For neither in generated natures, is it 
tlie same tiling to lie generated, and to remain generated. Hut the peculiarity of 
generation i' for that which has it to exhibit another and another [condition of sub¬ 
sistence]; and the peculiarity of generation remaining, or being permanent, is time 
in which ireneratiou exists. And what time is in generation, that eternity is in 
essence Cnneerniiur the developeinenl however, ot that mighty «li\ init v eternity 
abiding in one, let thus inueli sullice. 

Hut why does l*lato say, “ the nature of animal itstlf teas eternal, and not i», 
thoii”h to eternity the uu.c is more adapted than the past tunc? lie employs 
therefore, else where this form of diction, as win a lie says of the Deiniur^us v\ ho 
is always <_;ood, “ he was good signifying that he is not this Irom time, but tint 
lie always w;i> mi ; and that in ilinnc naturis, tin uuh arc anteceilenl/i/ u\snmctl ami 
co-asKunml \,ith the beginning*, prior la all r i tension. \t present how ever, I lie w ord 
XI it* is mole oppurtiili'l v Used, I nr sun e Plato adonis the iiiuyeise according to 
ln polhesis > hut prior to the adorning, inti lligibles existed, though not in time, 
yet in dignity, and also such tilings as subsist together with mb lligibles on this 
account he says, “// ua.\. Hut again by employing tin word hang * (.vex u , lie 
assists the imbecility ol the iinjnrfat Veili I'm lit aUo makes it to be essential, 
Iklld no less so tli ill the prcMiit. lie likewise, adapts to eternity what he says 
com crime.; it ; to its perfection indeed, through the word w.is; and to its esseii- 
tial lieing, by eo-mtrodui ing the word hang. And thus mm li concerning the lit. 
tie words whuh Plato employ s.) 

Why however, was it not possible perleetlv to adapt the eternal to the geiic- 
rati d ? Is it not because every tiling generab d, may be said to have its exish nee 
in mutation ; but that which is perfectly eternal, is immutable and imhcgnttcn { 
r J'hese natures therefore In mg opposed to each other, it some one should v intently' 
endeavour to connect the perleetlv eternal with that vvliu h is generated, lie would 
not make it immutable, and would destroy its nature. Is then eternity present 
with that which is sensible, alb r a certain manner, and not * lit it« ly 1 Hut how is 
it possible we should not acknowledge this' I’m that vv liieli participates of (he 
image of eternity, [larticipates also m a certain respect of eternity ; though not m 
such a way as that which participates of it iminediately. And in short superior 
causes always adorn the dominion of such as are subordinate, so that eternity 

1 A ml lure aKo , rtad tiafitttjt. 

1 Tin* tutnl) ol n.Uu »iic, fitv »u*p tuv Cu/ov vv'Tu aiwHt i, ill Mliii’l), iis IVotlih 

tlie iui|Mil<<t Mil* ci’/yttm, KiH, is !>\ tlu; |>arlu.ij»lc ovau t bang. 






hook i\.] 


TfM/F.l S or 1*1, \TO. 


lfio 

bk* wi-i', is in ;i roil.tin respect present witli tin* natures that arr adorn* <1 l»y time. 
I-or arronlin^ to mir all perle* I lioiinilary indri'd, it is present willi inti lli^ililrs 
alonr ; Imt il is likewise capable nt Iwiiu; present with iiiiindaiir 11 1 niic^ multitude 
llouslv. according to divided perfections and drlinitr measures of life, and 
especially nrrurdnur to the essences ol tin* celestial souls. The world itself alsi» 
receives « h rnitv, not a> it e; ami on this arronnt iirilhrr is it said to hr «trrnal ; 
hut as lar a*- il is ahlr. it rrr« nrs its nnpartihlr prrsrnri* and illumination. This 
tli i n ton*, is thr trails* rmh-nt "ond in rtrrnitv of a divine cause and comprehen- 
sion. Ilrtire it roinpn'hrnds partible issnirrs, and such as am as it were 
contrary to its own nature, armrdiiiu to thr concatenation of cause. And thus 
much tor this p.*ilieular. 

1 hit how is tune said to In* the linage of eternity ? Is it because eternitv indeed 
abides in one, hut tun r proceeds according to number ? This however, rather shows 
tin* dissimilitude than the similitude of them. 1 or I’lato nearly opposes ad 
things [pertaiuiin; to eternity and time] to all, m/. proceeding, to abiding ; accord¬ 
ing to number, to one ; the image, to the thing itself. It is hotter therefore to sav, 
that divinity produced these two, I mean eternity and time, as the measures of 
I icings, tli** former of mleliijihle hut the latter of mundane beings. As therefore, 
the world is said to h«* (hi* intake of tin* intelligible, thus also tin* mundane 
nn'asure is deiioininated tin* imaue of the intelligible measure. Kli-ruity howexer, 
is indeed a measure as unity, hut tune as numher. l or each measures, the 
former things v. hu h lierome one, hut the latter such as are iiumhi r«*d. \ud the 
former measures the jtennanenci/ of beings, hut the latter tin* extension' of gene¬ 
rated natures. The apparent oppositions however, ol the two, do not exhibit 
dissimilitude of measures, but indicate that secondary an* produced hx more 
venerable and ancient natures. I'or progression is from permanency, and nuiu- 
Ix r from unitv. Hut is not time on this account the inlaid* of eternity, because it is 
efl'ertive of the perfection of mundane natures, just as eternity is the contain* r and 
iriiardian of beings ? Fur as things which arc unable In lixe according to intelhct, arc 
brought under the order of Fate, lest by /lying J'rom dixinity, they should become 
perfectly disorderly, thus also things which proceed f-oni eternity, and are not 
able to participate of a stable perfection, which is at once whole, and always the 
same end indeed under the dominion of lime, but are excited by it to their own* 
appropriate cneriries, by w Inch they are enabled to receive the end adapted to 
them, through certain apocatastatic periods. 


1 I'nr irfijirurnn*' lirr**, rr.nl inunraTii*. 

* Jnstc.nl uf ravroir lirrr, it u necessary to rta*l nirrvr 


100 


PROCLl S ON THE 


[book IV*. 


It is also well that Plato rails the production of time, tlie conception or contri- 
rnnce, (iviwh*,) of the Demiurgus. For to impart to beings which are not naturally 
eternal, an adventitious and temporal perpetuity, and also to confer jH rlection on 
things imperfect, and a circular apoi atasta>is, on things which proceed m a riuht 
line, does not appear t> fall fir short of invention and contrivance. Hence, in 
what follows, he savs that divinity contrived the pm ration of tin; parts o< time, 
lint how is the im iue of elt rnity said to he moveable? 1 Is it * because all ot it is 
moved and the whole is in motion? Or is not this impossible 1 l ot nothin- is 
moved according to the whole of itself, nor is this the case, even with sm h things 
as are essentially < handed : for the subject of these remains. Much more tliere- 
foie, will things which are moved according to the other motions, remain accord¬ 
ing to essence, win ther thev arc mcr« used, or changed m quality, oi hx ally 
moved. I'or it they did not remain accord111*4; to something, their motion like¬ 
wise would vanish, together with them: tor al motion is in a certain tiuii4. 
Nothing therefore, as wi have said, is wholly moved, and this is especially the 
case with perpetual natures, which uuulil to be established in their pmpei pnuci- 
ples, and to rein 1 i 11 in tin nisi Ives, it tin \ are to lie i ontinually preserved. Hut 
it is particularly requisite, that the iiua-e ot eternity should have .1 perpetual 
sameness of silbsistem e, and stability; so that it is impossible that time should 
lie linneable accnrdlic; to the whole ot lts» It, sine*’ it is not possible till this to h* 
the case vv ith anv tiling else. It is necessarily requisite therefore, that, something 
of it should remain ; since every tiling which is moved, is moved in consequence 
of hav mu soim thins; ot its« If vv hit'll remains. Hem e the monad of tune remains 
suspended from tin- I), luiui^iis. Hut bcim; lull ot measuring pow. r, and wishing 
to measure the motions of tin psychical 1 essenci*, and the exisleiu e, 1 in rules and 
passions of the plivsii d and corporeal essence, it proc eeds according to number. 
Time therefore abiding by its impartible and inward energy, proceeds according 
to numlH-r by its external energy and which is participated by the natures which 
it measures; vi/. it proceeds ac< online to a certain mli llectual number, or rather 
according to the first number, which I’armeiiides would sav, bcint; analogous to 
the one t'C n", presides over the intellectual, III the same Ill.liilU r as that does over 
t'n* intelligible orders. It proceeds therefore, nooordiiii; to that hiiiiiIh r. Hence 
also, it distributes an appropriate tin isinc to eai h * ol the mumlaiu* lorms. 

You may likewise sav still more proximatelv, that true time proceeds aceord- 


1 I or til 1 irt) In rr, ri ;ul tu ipi/i 
1 1 Inn- o .111 i»uii."inli lure 111 I lie ori”in.il, ol ij. 

* I nr li*i«’, rr.nl /» 

4 I10tr.nl ot tomri/. ill llio |>l.ire, it o nrnsvin to nail toerri/. 


KOOK IV.] 


TIM IT S OF PLATO. 


191 


imr to tnio number, jiai tirijintinu 1 of tin* numbers of it, anil Ik ini; it-*df intellectual 
numliiT, which Socrates speaks of, ami obscurely signifies, when hr says, that 
swiftness it"i 11* and slow ni ilsclt an* ni true uuuilur, hy whuh tin* things mea¬ 
sured hv lime, illlli r. In-iiiir mov ed innri 1 iltly. nr inorr slow ly 11< nee also 'I nn.rus 
dm s not * s|ii m k ninrli ahont tins niinihrr Imt njsr Sorratrs on 1 hi* pr« ri-iliiivt day 
had perleetlv onloldi'd it, hut ahont that which proreeds Iroin it. l'or that Items* 1 
tml\ r.xisiin^ iiiunhi*r, lir says ////.v proceeds arrordiii^ to nunihi-r. It proa ids 
tln ii Ion*, aeeordiiur to intelligible iiiiiiiImt, hy which it ntnuhrrs its |iartiri|innts, 
just as, vice versa, the time which is in sensible*, proceeds according to that 
wliiili nunihers. In ilsclt' that which is minihered, and stdl posscssini; tlie 

linage of essential time, through whii h all things are nmnhered bv un iter or less 
uiiuiIk rs of their life. .So that an o\ lives for this, hut man for tiiat length of time, 
hut the sun is n stun d to its pristine state in one, and the moon in another period of 
time, ami other things accomplish their periods according to other measures, rune 
therefore, is the measure of motions, not as that hy which vve measure ; lor this 
the eonei pi ion aliout tune rlln (s, and not time itself, hut as proiluelive, and defi¬ 
nitive ol the < \is|i ner of tin life, and « vi ry other motion of things m tune, and as 
measuring them and assimilating tlx m aei ordm*^ to paradigms, l’or as it rt fi rs 
itself to the similitude ol eternity, which comprehends paradiipuatii causes, thus 
also it refers the things wliirli are perfected hy itself, and wlm h arc convolved m 
a circle, to the more venerable imitation of eternal principles. ] low tin re lore, 
heiiu; sueli and so meat a (iod, will it he tin measure of motion, or hi short of 
lien*'ration, 1 as it appeared to some that it is, who neither perceived tin* power 
of it, nor its d* miurme 4 pr« >ence with all things 1 W hen also, they' say that it 
is rather the cans** of corruption, than of generation, and of oblivion than pre>or- 
vation, and of these according to accident, and not essentially, they very much 
resemble those that are asleep, and who are unable to collect hy a reasoning: pro- 
i ess w hat the benefits are eonft i red hy and through time on the soul and the body, 
on all heaven through the whole of itself, and on all generation. 7'heurgists 
likcxcise confirm a hat ttv have asserted, adicn they say, that time is a God, and deliver 
to us the discipline of it, by uhich u'c arc enabled to excite tl to become visible; and 
'a lien also, thay ccU bratc il ns older and younger, and as a circularly revolt big and 
eternal God, not only as the image of eternity, but as eternally receiving it. They 

1 l’or ;ifrn/ifyr-n lirrr, read )nrt\n*~n. 

1 C)c o niuiUi-ii Ik rc in tlie «>ri"in;»l 

1 Instead of ui ignwi in 11ns |ilace, it is olmoudy necessary to read yti-cffrwi. 

* For roi* ttifHcvpymmt here, read rij»fr// 440 vpy««i/». 


ii)*» 


lMIOCLUS ON rm: 


[book IV. 


likewise add, that it intellectually perceives the whole number of all the natures that 
are moved in the world, according to which it convolves and restores to their pristine 
state all moving substances, by swifter or slower periods. And besides this they assert 
that it is infinite in power, l'or to circulate again and again, [without emQ is the pro¬ 
vince nj injinite power. Together with these things likewise, they say that it is oj a 
spiral form, as measuring according to one power, both things that arc moved in a 
right hue, and those that are nun id in a circle; just as a spiral hue uniformly [or 
according to one form j comprehends the right ami the circular line. 

W e must not therefore, accede to tin opinion of those, \» lio consider time as 
Miltxistin^ in lilt re t ‘oneeptious, or who make it to lie a certain accident. .Nor 
must wt* assent to those win* art* more reneraltle than these, anti who approaching 
la in r to tin* p«*riilaril\ of the things tlu-m-i lu-s, >av that time is 41-111*1 ated from 
tin total soul t nt r*4i/iii*4 transit nt l\, <n from it 1 in 141/1114 t:olh*t tnel\ anti w it hoi. t 
transition, and lUt iMimu I*} tinii*, tin* t t h-stial circulations anil tin* periods of 
other stud*' ;—nt*t 1 veil to these must wt* a»« nt. llniii4h tInan- not ut\ nmott 
from tin truth. l'or in tin* first plai t I'lato, with whom wt- all desire to at t ortl 
alioul tliviiif concerns, sav> ol tin 1 leiniui^iis, that In* constituted time, tin world 
I>fiii4 now arraii4< tl l*oth affording to soul, and affording to hotly, and tlitl not 
produce it within tin* stud, as lie did tin* harnimiu* ratios ; nor dot s In* ripieseiit 
doinitr lashioniii4 tinn* in tin* soul, 111 tin satin* ttiauin r .is hr '.n - that In fabri¬ 
cated tin* forport al formed naturt* within it ; Imt having spokfii t out*« 1111114 tin* 
fs^fiiff, haruiotn, powt*r, motions, and tin* all-rarioiis hiiowhd4i* ot tin* so ul 
afti r all tln-st*, in order to 4m peilei lion hoth to soul ami hotly. In* 41*in-rated tin* 
tssfiift* of time, as 4uardih4, tin a*~ 11111114, ami a-'imii. 111114 all tin >f to tln-ir para¬ 
digmatic principles. l or what atl\aut.141* would mundain* natures derm* from 
possi-ssinjr * d I t h 1114s In-a ill ill ill v, if tln*\ did Hot pi 1 p< l nail \ remain f <h from 
imitating after a certain manner, the idea o| the pai.itl 14111, hut not as nnieh as 
possihle e\ oil iii4 tin* whole ol it, ami purlihly reft *111114: unpaitihli* inlillitlion ? 
On tin si act mints then lore, the philosoplu 1 places on r the prti^ression til time, a 
demiur4ie, anti not a psychical eaiisr. 

In the next place, looking It* thin*4s theuisi Ires, \ou may say that it soul 41*111*- 
rateil time, it would not so participate <*| it, as to In* perfected l*v it. l-'t.r that 
tin* soul is perfected In lime, anti measured according It* Us energies, is nt*t 
immamft-st ; sint e erei \ tiling wliieli dors not rccche eolh*eti\t*lv, now, ajnl at 
once, the whole t«f energy, retpiin-s time, in null 1 to its pn li rtimi and apoealas- 
tasis, through w hieli evert tliiii4 eolh ets tin* appn.priate 401*1!, w hieh it is ine:t- 
pahle of rtfeirin4 iinpartihly, and without time. lienee, as wt* have In tori* 
ohsericd, eternity and time, are the liu-asiires of tin* permanency anti perfection 


nook iv ] 


TIM/EUS OF PLATO. 


11*3 

of beings; the former being the one and unmultiplied comprehension of the intel¬ 
ligible unities, hut tin: latter being the boundary and demiurgic measure of the 
perpetuity, or of !lit* more or less permanency of the things which proceeil from 
intelligihles. If, therefore, the soul, after the same manner as intellect and the 
Gods, apprehended every object of its knowledge by one projecting energy, and 
by an eiieriry always the same, understanding intransitively, it might, perhaps, 
have generated time, but it would not have Im* en in want of time to its perfection. 
But since it understands, or perceives intellectually, with transition, and apnea- 
tislalically, and one soul requires the whole of time, but another a certain part* 
of it, in order to the possession of intellectual anil genesiurgic lives; and if, in 
short, no cause is in want of its offspring to the |M*rfection of its* U ; if this lie the 
case, soul would thus Im* both jierfoet and imjierfeet, prior to constituting that 
which is secondary to itself. It would Im* perfect indeed, in order that it might 
generate; since nothing imperfect is generative of anoth**r tiling. And it would 
also be imjM*rfect, Incause it would never participate of that which c.iih-s it to Ik* 
perfect. And it is altogether absurd to say, that causes are in want ol the things 
which proceed front them. let this, therefore, be considered by you as the 
greatest argument, that tun* is not the progeny of soul, but that it is first partici¬ 
pated by soul. 

Alter this, however, it is requisite to understand, that inanimate natures also 
participate of time, and that they do not then alone participate of it when they 
rise into existence, m the same maimer as they do, of form and habit; but even 
vvliiui they appear to Im* deprived of all life, they tlu 11 participate of time, and not 
in such a way as they are said to live, because they are cn-arraiigrd with wholes, 
and are ro-passive with the universe. lair they peculiarly and essentially partici¬ 
pate of a certain time, and this so far as they are inanimate, and are always m a 
perishing condition till their perfect corruption. I'or time is every w here present. 
And the architect indeed, is able to say for bow buitr a time a wall will endure, 
and the weaver can tell tlu extent of tin* duration of a shirt, or m short of a gar¬ 
ment. 1 In a similar iiianiu r aUo, every artist can say wliat will lx* the duration 
of bis own work; tlioii^b In* cannot speak so definitely as concerning the pro¬ 
ductions of nature. But the prophet speaks about tlu* duration of all*things, as 
being able to survey tin* temporal interval distributed to tilings from the universe. 
In addition to these things also, since the psychical and corporeal mutations, 
motions and rests, and in short all such mundane natures, as are opposed to 

* For fivfur* litre, rra*i finpinv. 

1 For mrdi|r«i here, it o imtnan to read toOijroi. 

2 B 


Tim. l*lat. 


Vol. 11. 


1‘KOCLUS ON Till-: 


[OOOK IV. 


11*4 

each other, arc measured hy time, it is necessary that time should lie exempt from 
all these. For that which Ih-iii^ one anil the same, is participated hy many 
tilings, and these dissimilars, and always pre-suhsists hy itself, must he in an 
exempt manner participated hy them. And "till more hem:' in all things, it is 
every where impartihle, so that it is everv where one Ihiii^, impartihle according 
to minder, and jx i uhar to no one ol the tilings which are said to subsist accord¬ 
ing to it ; w Inch Aristotle also peri ci\ mi; lie show s that in partihle ' natures, there 
is somethin;; incorporeal and impartible, which is every where the same ; assum¬ 
ing * tills to l>e tin null' or an instant. 

I ■’art her still, if time w i rt not an essence hut an accident, it would not thus 
exhibit a demiurgic power, * so as to make some things to he perpetually gene¬ 
rated, hut oilers of a longer or shorter duration, according as their nature is 
stronger, or weaker; and to distiilml* to all things an appropriate measure of 
duration aiuou^ beings. It however, it is a demiurgic essence, it will neither he 
the whole soul [of (lie universe] nor a part ol soul. For tin* conception of soul 
is dither* nt fi*1111 that ol linn , and « ach is the * ails*- ot dill* rent, and not 4 ot the 
same things. For soul imparts life, and moves all things, ileiicetlu world also, 
as it approaches to soul, is tilled with life, and parti* ipates of motion. I 5 ut tune 
w hich 1 excites demiurgic edi cts to their perfection, and to the measure of them 
hv wholes, and which is the supplier of a certain p**rp* luity, f ' will not lie subor¬ 
dinate to soul, since soul likewise parti* ipates of it ; and though not essentially, 
vet according to its transitive energies. For tin- soul *»t the ilniverse is saul to 
* n« rm/.e incessantly, and to hv*: wisely through the whole **t tune. It remains 
therefore that time is an essence, and is not secondary to soul. After all how¬ 
ever, it must he considered, that if etermly w as the oli'sprui" of intellect, or a 
certain intellectual power, it w mild In* reipiisile to sav that time is somethin*; of 
tins kind pertaining to soul. But it * t* rnity is ih«* cm nipt measure of the multi¬ 
tude ot int* IIi"ihles, and tin eompn hi-nsion ot the perpetuity and perleetion of 
all things, how is it possihh that tim* also should not have this ratio to soul, and 
the ps\ chical order ; dillirin- from tin m in the s.ou*- w ay, as all pro* ceding (lite r 
from abiding causes f JUr eternity exhibits a greater transcendency than lime, 

■ Tin- wool [itfnarun it oiltilli >1 III I In uii"liul. 

Imliail nt \u /14 ii licit , it it i('*|Ui>iic t«> lent 

J 1 t»r tini 4 i j n/u» In it, nail iNiu/.ii. 

* Oi it (iiintliil tit le in tin 

! t lilii'uitc it (jiuiilt-il iii tint jtl.uc in I tic ttrigiual. 

L lei n iiu litre, it it lint tv.irt lit nail u.t ttrijrii. 


nnoK i\.] 


T1 M/ELS Ol 1'LATO. 


195 

v illi respect to the tilings that nr* measure*! l»y it For the former comprehends 
exempt ly, both the essences :uiil the unities of in tell igihles ; I ml the latter dm s not 
measure lh< essences of th* first souls 1 asr.itli. r subsisting eo-nrdinatel\ with them, 
and being gem-rated together with them. As some i’l.ilonMs likewise s;iv, time 
does m*t nn asme the inti lh < tn.il energies nf the lir*-t miuU ; though 1*1.it<* <|< .trly 
says, that tlx '.mil of the universe leads a divine and wise life through the whole 
of time. Intelligihles also, an-more united to eternity than iiiundane nature* to 
time; and the union of them is so great, that some nf the more contemplative phi¬ 
losophers hav<* apprehended eternity to lie nothing else than the one and total 
intellect \vhirh comprehends all other intellects]. But no one of the more wise 
is willing to admit that time is the same with the things that are in tune, on ac¬ 
count of the "real separation and difference between them. 

\\ hat then will time he, if it is neither something belonging to motion, nor a 
concomitant ol the psy chical energy, nor in short, the progeny of soul, nor as 
some innovating in divine concerns sav, who conceive time to 1 h.' the psychical 
circle of the <Iif/rrf'iit, hut rtiTnity th<‘ psychical circle of the smne? l'or 1 have 
heard that Theodoras philosophized things of this kind, lie however, who 
nidi avours to correct this opinion, will never admit that these parts <»f the soul are 
the same as eternity ami time; hut lie will grant that tin* circle of tin different 
verges to t< tuporal, lint the circle of the same, to eternal natures. Since tin refore, 
mt do not approve any one of these opinions, w hat will time he ? For it is not 
perhaps sullicient to sav, that it is the measim of mundane natures, nor tor-nu¬ 
merate the benefits of w hich it is the cause, lmt the peeuliarifv of it is to lx* ajv- 
prehended to the utmost of our power. Shall we therefore say, that the essence 
of it being most excellent, perfective of soul and present with all things, is an 
intellect not alone abiding, hut also moving; abiding indeed, according to the 
inward energy, by which it is trul\ eternal; lmt moved, according to the exter¬ 
nally proceeding energy, according to which it bound* all transition. For eternity 
possessing permanency, both according to its inward energy, and according to 
that which it exerts towards eternal natures, time adumbrates it, according to one 
of these, hut becomes separated from it according to the cither, in ronserpicucc of 
abiding and lieing moved. Hence it will he something at once intelligible and 
generated, and something at once partible and impartible. At the same time, 
however, we admit all these things in tin; psychical essence, and we are 
no otherwise able perfectly to apprehend this middle nature, than by employing 
after a certain manner opposites in surveying it. A\ by therefore is it wonderful, 


* |. e. of »uperiuuiHlaut touts. 


196 


PHOCLUS ON THK 


[tOOK IV. 


if we perceiving the nature of time, to l>e partly immoveable and partly moved, or 
rather not we, hut prior to us the philosopher, he should exhibit the intellectual 
monad of it abiding in sameness, through its being eternal, but should indicate 
that energy of it which has an exte rnal tendency, and is partic ipated by soul, and 
the whole world, through its l>eing moved. For we must not imagine that this 
etc*nial [of time] inertly signifies that it is the image of eternity. For what should 
ha\e hindered him from directly saying, tli.it time is the inir,"c of eternity, and not 
that it i the* curtail image of it ! Jhit he wished to manifest this ve ry thing, that 
time has an eternal nature, yet that it is not eternal in such away as animal itself. 
For animal itself is e ternal liotli in essence and in ein-rgy. Hut time by its inward 
energy indeed, is eternal, hut hy its externally proceeding gift, is moveable*. He no* 
the urgists also call it eternal, and 1'lato w ry properly denominates it not eternal 
onlv.' For one* thing inch-eel is alone* and e sse ntially moveable, and is alone the 
cause of motion, according to the* participants of it, and such a tiling as tins is soul. 
It alone therefore, mem s its. If, and other things. Hut anothe r thing is alone* immove- 
ahle, prese-ri mg itselt iiiimutahle, and being the cause- to other things ot an iuvunable 
same ne ss of siihsistenre, and to things that are moved on account ot soul. lAnd 
tins thing is intellect ] lb ne e* it is ucce-ssury that the* medium In twe eu these two 
which are extreme s, viz. be-tween that whic h is immem tide both in essence* and 
energy, and that which is mem aide* both according to it> own nature and ai> 
coreling to what it imparts to other things, should Iwtlial which is at once im¬ 
moveable* and moved ; immoveable* indeed esse ntially, but moved ill its partici¬ 
pants. And a thing of this kind is time. For it there is that which is in its 
participants as number in that which is numbere d,’ what will that lx* which 
subsists according to muidH-riiig it ? It is alisurel, tin re-fore*, to say that it is a par¬ 
tial soul wlue h thus subsists. For that which in this soul iimidx rs time is of pos¬ 
terior origin, as is that whic h in us numbers the.* Ungers. Hence this is not effected 
by him who makes the* five* finge rs, hut by him who numU-is so many 1 that are 
produced bv nature. W e however, investigate the cause of lime lie mg that which 
is numbered. Time therefore* is that which remaining immoveable, by itself 
rvedv.s that which is mimlx-red. 

In short, if v isilde time i« move-able*, lint e*ve*ry thing w hit:h is moveable is move¬ 
able, being a certain other thing; tor not motion, hut that which is moved, is 
moveable*; ills necessary that there should he time which subsists by itself, in 
orde-r that there mav Ik* moveahh* time. No far the refore*, a> it is truly tune*, and 

1 For lit-rr, it in necessary C> ira.l nv /Jon**. 

• Instead I,f to It. III this [li lt e, it is necessary to reaef, y. re ry a^V^c.-y apiQpat. 

* i’or ToacvTi* here, it is necessary to read toowtcm. 


BOOK IV.] 


tim.tajs OF PLATO. 


197 


so far as it is in itself, it is immoveable but so far as it is in its participants it 
is moveable, anil together with them, unfolds itself into tlirm. I lencc limi; is eter¬ 
nal indeed, anil a inonatl, anil a centre essentially, anil according to tin- energy 
wliicli abides in it. At the same time however, it is continued, and manlier, and 
a circle, accordin'; to its proovding and participated energy. It is, therefore, a 
certain proceeding intellect, established indeed in eternity, ami on tins eueuunt also is 
said to lu eternal. For it icould not otherwise contribute to the more perfect assimila¬ 
tion of mundane nature s to their paradigms, unless it icas itself previously exempt font 
than. Hat it proceeds, and flows abundantly into the things, which are guarded by 
it. U ’hence also l think, the most consummate of theurgists celebrate it as a (red, 
as Julian in the seventh book of his treatise On the Zones, and venerate it bij those 
names through which it is unfolded into light in its participants, causing some things to 
be more ancient, but others to be more recent, and convolving all things m a circle. 
l : or it would l>c ridii uloiis since it is the linage of eternity, that it should alone lie 
this temporal image which sulisists in things that are numbered. For how is it 
possible that a tiling of this kind which is in a subject, should Ik? the image of so 
great a deity as eternity ! Fsjx’cially since it rather appears to he in a subject 
[than is so in reality], and is itself an accident of that which is an accident. 

If, however, intellect is secondary to eternity, hut soul is the resemblance of 
intellect, how is it possible that time w hich is the linage of eternity, should not be 
somethin:; more excellent, and more essential than soul ? For as inti licet is to 
soul, so will eternity he to time. And alternately, as time is to soul,* so is eter¬ 
nity to intellect. 1 And time does not participate of soul, 4 as neither does etc rnity 
of intellect; but vice versa. Time therefore having a certain intellectual 
nature, convolves its participants, both other things and souls, according to 
number. For time indeed is eti mal, not only in essence, but also m its inward 
energy, in which it is always the same. Hut by.the energy according to which 
alone it is partii ipated by external natures, it is moveable, co-extending toge¬ 
ther with, and adapting to them, its gift. Fiery soul, however, is moved tian- 
sitivcly, both according to its inward energies, and also its external energies, 
through w hich it moves hollies. And it appears to me, that it was thus denominated 
time, hj those who perceived that this was its nature; and who wished b} tins 
appellation to say, that it is a certain dance,* and as it were a dancing intellect 

■ Tor inr runur in tliis pl.icc, it is nrcrssarj to read nunpur. 

* Instead of -rpn v"X'/‘ here, it is necessary to read ir/wt gv\rjr. 

1 Here alio for eoe, il is necessary to read »po« »ocr. 

* Instead of tai /j trtx'nro vw’ utnti in tins place it u requisite to rrad, os • • XP* r ®* mtrr V*._ 

* For her., read jpe®** 



108 


RROCLUS ON THE 


[book IV, 


(*ai «*or ^o/jfuovra vouv). Put by a co-division, tln*y named it for the sake of con¬ 
cealment time. Perhaps, likew ise, they gave it this appellation because it at once 
abides, and proceeds with a measured motion; and by one part of itself abides, 
but by the other proceeds; as if it were hall intellect, and half saltant. Hence 
by a composition of both the parts, they signified the admirable and demiurgic 
nature of this God. It apftears likewise, that as the Demiurges being intellectual, 
began from intellect to adorn the universe, so time being supermundane, liegan 
from soul to perfect it. Fur that time is not only mundane, but by a much 
greater priority supermundane, is cud. lit; since as eternity is to animal itself, -o 
is time to this world, which is animated and endued with intellect, and is wholly 
the image of animal itself, in the same manner as time is of eternity. 

If therefore time is, it both abides and proceeds m measured motion. And 
through its abiding, the harmonious dances are infinite, and apocatastalic. For 
lieing the first intellect that dances about the w hole fabrication of things, mi far 
indeed as it subsists invariably the same, and is essentially intellect, it is said to 
be eternal ; but so far as it dances, it convolves souls, and natures, and bodies in 
a eirc !c; and in short, is periodu ally restored to its pristine state. I or the world 
is moved indeed, as participating of soul ; but it is moved in an orderly manner, 
because it participates of intellect. For thus also Plato s.u-. in the l-aws, “ that 
the soul receiving a divine intellect, governs :< ith latitude ami uisdoin. And the 
world is moved periodically, by the motion of it from the same to the same; m 
consequence of which, it may be .said to imitate the permanency of intellect in 
sameness, through the imitation ol ett rmtv bv time. And this it is, to make the 
world more similar to its paradigm vvInch abides in one ; viz. to be convolved 
periodu illy to one and the same thing, through the cir< illation according to time. 
From all these particulars likewise, you leave all the causes of time according to 
Plato. For the Demiurgiis indeed, is the effective cause of time; eternity is the 
paradigm of it ; and the end (or the final cause] of it, is the circumduction to one 
thing of the natun s that are moved, according to periods. For that which does 
not abide in one, aspires after the circumduction to one ; desiring through this to 
obtain the am, whii h is the same with the good. For that there should not be one 
c« rtain progression of things in a right line, so as to form a line as it were, infinite 
both ways, but that the progression should 1m* definite ami circumscribed, d Hiring 
about the father ot wholes, and the monad of time, evolving all the strength of 
fabrication, and again returning to its pristine condition, and effecting this fre¬ 
quently , or rather infinitely, that which is consentaneous to reason requires, i! it 
is fit to call what is necessary reasonable. I’or whenc e do the participants ot 
time denve the power of Ireing restored to their pristine condition, unless that 


HOOK IV.] 


TIM.T'.L’S OF PLATO. 


1 !# 1 > 

whuh they participate bail this power ami peculiarity of motion ? In addition 
also, to tin: reasuiiablenrss of tins, the explanation of tho name alone hears 
witness to its 1 rut ft. with which likewise, the* demonstrations of the most sagacious 
legislators accord, and the* worels of Plato himself who says, that time m these 
things imitating eternity, and circulating according to numher, was now ^ ne- 
rated. For time circulating the Jirst of moveable natures, according to an energy 
proceeding to externals, and returning to its pristine state, after all the evolution oj its 
power, thus also restores the periods of other natures to their pristine condition. And 
it convolves indeeel, through the* whole* e»f ifsolt which pro< e*»*els, the soul wlneii is 
the lirst participant of it; hut through certain parts of itself, it convolves other 
souls and nature’s, the ce h.-stial circulations, and in the last place*, all generation. 
For m emiseepience of tune circulating, all tilings are* convolved in a circle. Of 
the circulations howeve*r, some are* shorter, hut others longer. 

For again, if the* Drmiiirgiis himself, made time to lie the* moveable intake of 
eternity, and gave* subsistence: to it, accordin'; to his mt< lleetion about eternity, 
it is ne cessary that the* moveable nature* o| time should he* circular, and proce*e*el 
with a dancing [or measured] motion; in order that it may neither depart from 
eternity, and may evolve* the intellec tion eiftlie father about it. For, in short, tho 
moveable nature* of time being e»imprehensi\e of all motions, ought to he hounded 
much prior to the* things which are measured b\ it. j or not tin* privation of 
measure, hut the first measure*, measures beings ; as neitlier <h»es infinity give hound 
to tiling", hut this i* the* province of the tir-t hound. lint time is moved, neither ac¬ 
cording to soul, nor according; to nature, nor according to the* e orporcal-lormed and 
v isibie* essenci.*; tor thus the* motionso| it w mild he partible*,and not rompre he nsive* of 
wholes. IJe*si<les tin** al>o, they would participate of the anomalous, either more: or 
less,and would he themselves in want of time*. For the motions according to soul, 
nature ami body, are all of them surveveil m time, and not in progression like 
those* which measure vvholes, hut in a certain epiality of life, or lation, or passion. 
I he* motion of time however, is a pure* progression, without ditlereure, impe*rcep- 
tihle, uuhreiken. 1 orderlv, 1 eipial. similar and the* Name. For it is exempt both 
from eepiahh* and unerpiahh motions, and is similarly present with both, not 
being changed in quality, by the ablation in the*ir motions, hut remaining the 
same separate* from all iiieepinhihty ; being efficacious of whole* motions according 
to nature, and measuring them, and restoring them to the ir pristine state. It 
likewise subsi-ts uuminghd with the nature’s that are measured by it, conformably 

1 For o^nXoirrn liere*, re*a«l aicXatrroi. 

* instead of arorroi in this place*, it is oicosirj to read cvracrot. 


*00 


PROCLUS ON THE 


[book IV. 


to the peculiarity of intellectual en**rgy; but proceeds transitively and self- 
motively. And in this respect, it pertains to the psychical order, but is inherent 
in the tilings which are defined and perfected by it in a way conformable to the 
nature of a primordial cause. It is not however, allied in all respects to any one 
being. For it is necessary that the measure of wholes should be in a certain 
respect similar and allied to all things, but should not be the same with any one 
of the natures w hich it measures. 

The motion therefore of time proceeds, evolving and dividing impartible and 
abiding power, and partihl v unfolding it into light. For just as a certain numl»er 1 
receives divisible all the form* of the monad, ami converts, and circularly leads 
them to itself; thus also, the motion of time, proceeding according to the mea¬ 
sures in the temporal monad, conjoins the end to the beginning, and this infi¬ 
nitely ; having indeed itself a divine order, yet not an arranged, as the philoso¬ 
pher lamMichus also says, hut an arranging order, nor an order which follows 
precedanrous natures, but which is the primary leader of things which are jx*r- 
fectlv effected. At the same time however, it is measured by nothing that lias 
interval, l or it would be ridiculous to say, that things which have a more 
ancient nature and dignity, are measured by such as are of post* nor origin. But 
the motion of time is alone measured by the temporal monad, which the progres¬ 
sion of time is said to evolve, and by a much greater priority, by the Deminrgns, 
and eternity itself, of which it is said to lx* the image, and with reference to which 
it is made to be moveable. With reference to eternity therefore, which is perfectly 
immoveable, time is said to lx* moveable; just as if some one should sav, that 
soul, as with relation to intellect, in partible about bodies. iSot that it is this 
alone, but that when compared with intellect, it may appear to lx* a thing of this 
kind ; though it is impartible, with reference to the partible < sseiice. Thus also 
time, though it is naturally eternal, y»t is said to Ik- moveable, as with ref* n nee 
to eternity itself. On account of the order lihevvi e of it, and the continuity in 
its progression, it is by no means proper to think that the prior and posterior in 
it are such as some apprehend them to lx*. For it must not 1 m> d* finitely surveyed, 
cither alone according to the mutations of motions, as in the < * lesti d motions ; 
nor in the evolutions of lives, as in the soul ; nor according to the gradual progres¬ 
sions of corporeal generations, as in nature; nor according to any tiling else of the 
like kind : (for these an* the peculiarities of the orders posterior* to it) but it must 
be* surveyed according to a precedency of causes, and connexion in the continuity 

• i. e. The «t Cl ad. 

* Instead of jut vrmv here, it is necessary to read pur 


BOOK IV.] 


TIMXl'S OF PLATO. 


201 


of its progeny, and accord in;; to a primordial energy, and a power etlicacious uf 
all-various motions. 

Time therefore is moveable, uot by itself, [or essentially'], but according to the partici¬ 
pation of it which is apparent in motions, and by a Inch motions arc measured and 
defined' Just as if some one should say, that the soul is divisible about bodies, so far 
as there is a Certain divisible participation of it about bodies, of which the soul compre¬ 
hends the cause. For thus also time is moveable, as possessing the cause of the energy 
proceeding from it, and which is partibly seen in motions, and is cc-divided together 
mth them. 1I< ■nee, as motions become temporal through participation, so like¬ 
wise lime is moveable, through being participated by motions ; to which physio¬ 
logists only looking, think that lime is that w hich is numbered of motion, not 
In’ing able to perceive the cause of tin*. 

In the first place then fore, it must Ini said, th it n< ither does the universe alone 
subsist in motion, but it is necessary that something of it should entirely remain, m 
order that this being permanent, it may be moved. It is demonstrated therefore, 
in the Thea-tetus, that it is impossible for an} tiling to be entirely moved in all 
respects. Hence it is necessary that something should remain prior to the time 
which is in participation, ami subsets in motion, in consocpicncc of being co- 
extended with motion. And that this indeed, should be inedicacious is impos¬ 
sible. Hut if it is etlicacious, and is moved, it w ill again be in want of another 
thnig, which may measure its motion. If lane ever, it energizes immoveabhj, this 
will be (he true peculiarity of time. In the second place, we are persuaded from 
common conceptions, that the Seasons are Goddesses, and that Month is a God, 
both which we worship in temples. We likewise say, that Day and Night are 
divinities, of whom also we possess invocations, imparted by the Gods them¬ 
selves. Much more therefore, is it necessary that time itself should he a God, 
since it is comprehensive of .Month, and the Seasons, of l)«iv and Night. In the 
third place, it time is something unmhered ; but it is necessary that prior to that 
which is numbered, that which numbers should exist, so that prior to that which 
is nunilMTod in capacity, there should be that which numbers in capacity, ami 
that which nmnlicrs in energy, prior to th.it which is numbered in energy ; if this 
Ik* the case, that is time m reality, which is the number itself, of all periods, and 
which numbers each of them. In the fourth place, whatever participates of soul, 
participates also ot time, but not vice versa: for inanimate natures participate ot 
time. It must be admitted therefore, that time is beyond soul, lint soul is prior 

1 For ^crHowni' aett opyiiovoav in tins |>Iucc, reaii fitrpovrray aut rtftzoviray. 

Tim. Plat. You II. 


2 C 


OQ2 PROCLUS ON THE [book nr. 

to its participants, itself by itself. Much more therefore is time itself by itself 
beyond the participants of time. 

How then will a tiling of this kind 1 m* the image of eternity? For attain it must 
Im* discussed, on account of the difficulty with which tin* knowledge of the things 
is attended. Because, says the divine Iamblichus, it exhibits the infinity of 
eternity, (which is now being, is at once all, abides in the now, and is the unmea¬ 
sured measure of intelligibles,) in a circular evolution, in continuity, and in that 
which is successive; and also in separating iM'ginnings, midilles, and ends, and 
not deserting any one of the things comprehended by it. And as it is not simply 
moveable, but is moveable as with reference to eternity, so neither is it simply an 
image, but the whole of this may 1 m justly said to be the image of i ternity. For 
being a true essence, and in short, measuring, comprehending, and restoring 
motions to their pristine state, it is at the same time said to be an eternal image. 
It apptars also, that it is the Jirst of images, l or all perfect intellect is not pro- 
)H-rlv said to Ik* the image of the first cause*. For what can be assimilated to that 
which is entirely w ithout form ? But time will be the first participant of intellect 
and an impartible nature between all perfect intellect, and sensibles. And m 
short, if it is necessary that image should belong to things which participate ; for 
it wishes to preserve the form of anotli* r more ancient and venerable nature, from 
which it receives the peculiarity of its idea; it is requisite, tit it image should 
neither be in the liist essences; (for they being first, do not participate, but rather, 
they are participated by other things, not being ingenerated in their participants, 
But after another manner, being converted to themselves;) nor in sensibles alone. 
For middle also participate of first natures, and not sensibles alone, which' are 
a similated to first, through the representations of middle natures. Time there¬ 
fore, is said to be the image of eternity, and the whole world, of animal itself, 
according to soul, and according to body, lienee, if as Porphyry, and some 
other Platonists thought, sensibles alone participate of truly-existing beings, vve 
must investigate images in them alone. But if, as Amelins writes, and prior to 
Amelins, ISumenius, there is also participation in intelligibles, there will likewise 
be images in them. If however according to the divine Plato, images are neither 
in the first of beings, nor in sensibles alone, Iamblit bus, who nearly surpasses all 
philosophers in all things, will in these also be victorious, by exhorting us to 
survey participations, in the middle, and in the last of 1 m ings. And thus much 
may sutlice at present concerning eternity, and the image of eternity , w hich is at 


‘ "A is oiDilti-il in llie original. 



HOOK IV.] 


TIM XUS OF PLATO. 


203 


once moveable, anti always subsists with invariable sameness, anil which proceed¬ 
ing according to intellectual forms, the father of wholes established in his fabrica¬ 
tions; as they were not able to sustain the all-perfect measure of eternity. Let 
us therefore, now turn to the investigation of the following words. 

“ Me likewise contrived the generation of days and nights, and months 
and years, which had no subsistence prior to the universe, but which 
were constituted together with it. Jiut all these are parts of time,' and 
t\as and will he, were generated species of time.” 

That prior to the generation of the universe (but 1 now speak of the universe, 
as surveyed in conjunction with soul, and the whole life ol the world; there w,»s 
»n impartible essence abiding in eternity, in the same manner as eternity abides 
in one, and that it was no part of proceeding and participated time, is perfectly 
manifest. But what day and night, and month and year are, and how these 
indeed, are parts of time, but was and trill be are said to be species, and not parts 
of time, will require a more abundant discussion, and a more profound considera¬ 
tion. If therefore, we should say that day is air illuminated by tin- sun, in the 
first place, we shall speak of something which takes place in the day, and not 
that which day is. For when we say a long, and a short day, we do not predi¬ 
cate an increase or diminution of the air. In the next place, it is dillicolt to 
devise how this will be a part of time. But if we should say that day is the 
temporal interval, according to which the sun proceeds from cast to west, we 
shall perhaps avoid indeed the former objections, but we shall fall into more 
impervious difficulties. For if we survey the interval itself without habitude to the 
sun, and say that it is day, it will appear to be dubious, how the same interval 
Im ing every where according to the same, day is not every where. But if we 
survey it in connexion with the solar motion, and this merely so, day will always 
lie in the heavens, and there will not he night. And how is it possible that a part 
of time should not he every where. For it is here clearly said, that night, day, 
and month, are parts of time. If however, we do not merely connect the interval 
with the circulation of the sun, but say that day is the motion of the sun from cast to 
west, and night the motion of it from west to east, the universe will neither have days 
nor nights, which are said to he parts of time. And it is also evident that neither will 
they have months, nor years. We conceive however that time both according to the 

1 I he worth, rovra £c trarra /itpai ire through the fault of the tnnicnlxn omitted id the 

text of 1'roclus. 




PROCLUS ON THE 


[book it. 


204 

whole of itself w hich abides, and according to every part of its progression, is pre¬ 
sent to die whole world. For one and the same now is every where the same. It is 
necessary therefore, that day, and such other things as we say are parts of time, 
dioiild he every where the same, though they are participated partibly and with dis¬ 
persion by sensible fabrications; to which also some looking, adopt the more 
usual rather than the more accurate signification of names. 

lienee, as our father [SyrianusJ philosophizes, these things are not asserted for 
ihe purpose of subverting the phenomena: for Timaus says what is usually 
said by the multitude, lint our father ref. rring tliese, as he is accustomed to do, to 
more principal hv post uses says, that da 1 /and night are demiurgic measures oftime,cx- 
L 1 ling and convoking all the visit le and invisible life and motion , and orderly distribution 
oj the inerratic spin re. Fur these are the true parts of time, are essentially present leith 
all things, and Comprehend the primordial cause ufapparent dap and flight , each oj which 
are different in visible time. And Tima-us also looking to this, reminds us how 
lime was generated together with the unitcr>e. Hence he says in the plural num¬ 
ber da\s ami nights, as likewise months anti years. These therefore, are obvious 
to all men. Tor the invisible cans* s of tin se, have a uniform subsistence prior to 
tilings multiplied,and circulating to infinity. 1 be immoveable causes of these like¬ 
wise subsist prior to tilings that are moved, and the intellectual causes ol them pi r 
to -« iwhl. s. Sin h, then fore, must day and night lie conceived to be according to 
tin ir first subsistence. But it must he said, that month is that a Inch convolves the lunar 
sphere, and e~cery termination of the circulation about the zodiac, being truly a divine 
temporal measun . - I ml year is that a hich pt rfe cts and contains the v hole middle fa¬ 
brication, according to tehich the sun is seen possessing the greatest pouer, and measur¬ 
ing all things together u ilh time. For neither is day, nor night, nor month, nor much 
Uss year Without the sun, nor any thing else pertaining to the v or Id. And I 
do not say this, vith reference to the visible fabrication alone, for of these 
measures the visible sun is the cause; but in the invisible and superior Jnbn- 
cution, the more true sun measures all things together with time, being in nahty 
time of time, according to the oracle oj the Gods concerning it. I or that I Into m t 
only knew these visible parts of time, hut also the divine parts homonymous to 
these, is evident from what he says in the t* nth honk ofllie I/aws. 1 or he flu re 
-hows, that the seasons and months are divine in conjunction with all the other 
mundane] (bids, in conseipience of Inning divine lives and divine intellects pre 
-ul.ng over them in the same manner as the universe. Hut it is not wonderful, it 
he now rath. 1 >p. ak- about the visible parts of time, because his design at pres, nt 
physiologize. I, l tluse therefore be the parts of time, of which sonic are 
adapted to the fixed >tai-, but others to the stars that revolve about the poles <• 






TOOK IV.] 


TIM/F.l'S OF PLATO. 


‘20A 

the zodiac, am] otlirrs to other (iods, ortho attendants of the Gods, or to mortal 
animals or to the more elevated or more low parts of the universe. 

Plato however, says that wits and will In are species, and not parts of time, in 
the same manner as days and nights, and months and years. For divine orders 
whii h giv e eoinplelion to the whole series of time, preside over the latter. Hence, 
lie calls them parts of time. Hut was and willin', are entirely surveyed according 
to each of these. And hems', they are certain species, as not having a ]>eenliar 
matter; I mean, a diurnal, or nocturnal, or some otln r such like matter. If 
however, these are species of time, which was generated together with the uni¬ 
verse, av/v had no existence prior to the generation of the universe. But if was 
had no existence prior to it, neither had motion ; for in all motion, there are wax 
and a ill be, because there are prior and posterior. If however, motion was not 
prior to the universe, neither was disorderly motion. Hence Athens and lus fol¬ 
lowers speak in vain, when they say, that time was prior to the generation of the 
world, hut not an arranged time. For where there is time, there are also the past 
and the future. Ami where these are, there the wax, and the will Ac entirely subsist. 
Moreover, the rr<w and the u ill Ac, are species of time generated by the Demiurgns. 
Hence also Plato calls them generated. Neither therefore was there a certain 
time prior to the fabrication of things. It is necessary therefore, that the nuich- 
crlebraled disorderly motion of Athens and his followers, either, it it existed, 
should not lie in time, or that there should not he in short, a certain lime when it 
was produced. It is necessary however, motion existing, that there should he a time 
in which it was generated : one part of it. havin': the past,’another the present, and 
another the future. *1 If uce.it is not possible that tin re should have Ikm-ii motion prior 
to tin* generation of time ; since neither could there have been disorderly lime. For 
disorderly tune would have the reus and the will he; the former of which would 
be the past, hut the latter tin* future. Or, if it alone hail the is, without tin s«*, it 
would have been < lernily, and not time, and disorderly motion would lx* eternal 
which is impossible. For Aristotle has sutlii u ntiy di moiistrated, that all motion 
is in time, both tnat which is disorderly, and that which is orderly, each entirely 
having the.prior, and the posterior ; in order that the motion may lie that which 
it is said to lx*, and may not be permanency instead of motion. But that the was 
and then ill Ac, were not prior to the fabrication of things, Plato clearly teaches 
us, as I have Ix-fnre observed by say ing that as davs and nights were generated as 
parts, so the Teas ami the will he, were generated as sjieries of time. They how¬ 
ever say, that the disorderly motion was unliegotten. Hence, if there was then 

• 1 I'or irjK*X0<>r her**, it is ncccssrry lo read rnp(\0nr. 


200 


PROCLUS ON THE 


[book IV. 


a certain time, it was unbcgotten ; ko that the was and the will be, were tmbegot- 
ten. The kw and the will be therefore, were not prior to the generation of the 
world, hut wen* simultaneous with the world ; time being oue and the same, and 
Is mg the numlier both of disorderly and of orderly motions, and existing without 
difference. This therefore, is demonstrated through these methods as a co¬ 
rollary . 

If however, you wish to suney these as species of time, in the nay in which 
they appeared to be so to our preceptor, assume for me a perfect period, and an 
entire progression of time, one part having now become the past, but another the 
future, and behold the was, and the will be as species of time. I'or if we do not 
thus, but partibly understand the words of l*lato, the venerable and entire idea 
of time, will not lie manifested to us, according to eat h of these species, but that 
w hich hap(tens to some of the things that art in generation, anti mutation. Unless 
indeed, the uas indicates the perfective order of time, but the will be, that order of it 
u huh unfolds into If/it, just as the ts, indicates its connectedly containing order. For 
time unfolds things which as yet are not, connectedly contains such as are present, and 
pt ejects such as are past, and introduces an appropriate end to their periods. And 
thus much conct ruing tin* parts and the species of time. 

With respect however, to the word contrived, though we have before observed 
that time is in reality tin: work of divine anti demiurgic contrivance, by which 
natures that are changed remain through the whole, and partake of perfection, 
perpetuity, defence, measure and compreln iision; vet it may In* said, do not divine 
natures measure themselves,' and especially do not those that revolve in the hea¬ 
vens, define their own motions? This indeed, we must most readily admit. I or 
material and corruptible natures have their existence, and tin* extent of their du¬ 
ration from other tilings; but divine natures have these, both from primordial 
causes and themselves. lienee Plato, when lie begins to speak about tin; times 
that are unfolded into light in the heavens, says “ that the stars were generated for 
the *ake of co-operating in the production of time and again, “ that they were gene¬ 
rated us instruments of time and in the third place, “ that they were produced for 
the purpose of distinguishing and guarding the numbers oj time.' In vvliat is ben* 
s.iitl however, the term co-operating shows that time indeed existed prior to the 
stars, hut that it is unfolded into light about the world through these. For time 
hem-' m them, is unfolded through their motion. Hut the term instruments again 
afier another manner, ill a certain respect, indicates the same thing; viz. that tin- 
whole of time was produced, both that which abides, and that which proceeds, 


' I'or tavro here, read caeru. 





BOOK IV.] 


T1M/EUS Or PLATO. 


■207 


l»y the father and maker of all tilings, for the purpose of measuring mundane 
natures; but that the bodies which revolve in the heavens, are partial measures, 
and are comprehended in the one time; each in an especial manner, more organ¬ 
ically producing in conjunction with time, such things as are appropriate in it. 
For in short, all the second fabrication has this relation to the one and impartible 
production of things. For each of the bodies that revolve in the heavens, is said 
especially to contribute to the measure of itself. Thus for instance, tin sun though 
, it contributes to all things, on account of its ruling dignity, yd it particularly contri¬ 
butes to the year, '.chick it constitutes in conjunction xi ith the Demiurgus , and the 
whole of time, as the peculiar measure of itself. llut the moon contributes to month ; 
and the incrratic sphere, to day and night. The mode also of operation tn the re<t 
of the heavenly bodies, is evident; though neither night, nor much less day, is 
without the sun, nor year without the inerratic sphere, and the zodiac. At the 
same lime however, some measures are more adapted to some of these, than to 
others. 

The stars also may 1m? said to be the instruments of time, in consequence of 
time possessing an effective dignity, with reference to and through them, and 
adorning generation as it were through instruments. 11 y which also it is evident, 
that time is not only that which is participated, and is the number of motion, 
since the governors of the world have the order of instruments w ith reference to it; 
i hut likewise, that it is an inv isihle (iod, energizing eternally about all motions, and 
the whole period of the world, but using for instruments these divinilit s, as more 
partial measures of itself. Hut the assertion, that the stars were generated, for 
the purpose of distinguishing and guarding the numbers of time, clearly shows 
that the onetime proceeds from the Demiurgus, and his will; and that remaining 
one, and a whole, and without difference, it becomes through the motion of these 
stars, multitudinous according to number, and that each of the measures adapted 
to it, is as it were cut and divided from the whnleof lime, which is always the 
guardian of each, through its equable and orderly motion. In reality however, 
the celestial (iods, are rather guarded by the numbers of time, and obtain through 
these, the distinction ot the periods w hich they make, and of their restitutions to 
their pristine state: but at the same time, since we endeavour to collect the truth 
pertaining to invisible from visible natures, we infer that the numliers of time are 
guarded, through the circulation of the stars. 

With these things however, not only Plato as. we have before observed, but 
theurgists likewise accord. For they celebrate time as a mundane (bid, eternal, 
boundless, young and old, and of a spiral form. And besides tins also, as 
having its essence in eternity, as abiding always the saute, and as possessing 


208 


PHOCLUS ON THE 


[book lr. 


infinite power. For how could it otherwise comprehend the infinity of apparent 
time, and circularly lead all things to lla ir former condition, and renovate them, 
and also recall things which become old through it, to their proper measure, as 
being at once comprehensive both of things that are moved in a circle, and ac¬ 
cording to a right line. For n spiral is a thing ot this hind; and lienee, as I have 
liefore observed, time is celebrated by theurgists, as having a spiral term. For 
they not only celebrate time as a (Joel, but likewise day and night, and month and 
year, are considered by them as (iods. 1 or ot things which e in id.ite peipctually, 
it is entirely necessary, that there should bean immoveable cause; and adiflerent 
cause of things specifically dillcTciit. On this account theivlore, they have deli¬ 
vered to us, congresses, invocations, and telestic sacred laws. It is necessary 
likewise, not to survey all these particulars superficially, but to venerate them as 
divine, invisible, and immoveable causes, prior to these moveable natures which 
arc* apparent to all men; Plato hiiilst If in the I.a\vs, bearing t< stimoiiy, as we have 
said, to the truth of this, by speaking of these causes as Ooels. I nr frum the 
Cm ret /. v we receive the sacred rites uj Month, and h e learn that by the 1 hry 
gians Month is celebrated as Sabazius, and also in the middle mysteries oj Sabazius. 
For that which the y first bela id to Im* the measurer of a perpetual circulation, they 
apprehended to In* a (Jod, and tins they honoured, through the mysteries, ami all- 
sacred worship; in the same manner as they also honoured tin.* seasons, lor 
they were able to perceive [the divinity of] these, trorn their eflects ; though not 
similarly the divinity of the year. For nan indeed, who were divinely wise, have 
like wise celebrated this ; but it was not e asy f<»r all me n t*> know uni worship it, 
on account of the ditlicully of understanding the perieed which is measured by it. 
This also is the* c.tse* with the whole of time, e*n account of tla* ignorance ot the 
one pe riod e»f all things ; so that the* investigation of this whole-, as existing, and 
as a (Jod, is attended with ex\reine diflieulty ; though if an immoveable cause 
precedes jK*r|K.*tual motion, it is necessary that prior to pe rpe tuity itse lf, there 
should exist that which unite dly defines the whole* ot it, and which numbers it, 
perjM tuity itself being that which is nuiube reel. 

“ 'I’hcse things however, through oblivion, are not tightly translated 
hv us to an eternal essence. For vve say that it ui', and will be, 
though in real i tv, to tins the term it is, alone pertains. 

In the first place, it de se rves to he* remarked, that Plato again considers the 
eternal as the same with tlm intelligible essence; in order that we may more 
clearly be i»ersuaded, that when he asseited the world was generated the statue 




kook it.] 


TIM,LI S OF PLATO 


209 


of lli** eternal Gods, lu* mmnl by the eternal, tin- intelligible Gods. In the in \i 
place, it must he observed, that in cnn-eipirnce of perceiving llial men conceive 
and assort nolliin^ '.iiic about tin*"*.* particulars, lie liimself recur* to Inn* conn p- 
tions «»t’ tin* thin"*, at tin* same time purifying tin* use of words, tlimiiub which the 
teacher ' necessarily produces recollection in tin* minds of tin* well-dFposcd. 
W hat is now said tliercfore, in conseipieiire of the mildness 1 of IMato’s maimers, 
docs not seem to accuse severely the assertion* of mankind. For the expression 
not rightly, since it is common both to the accuser and the accused, is not accus¬ 
tomed to brine: with it trreat disgrace. The words of the text howi\er, have 
a sharp* and percus*i\e power. For with respect to those things which the 
])» mini bus imparti'd to tin* last of In inas, in conseipience of their incapacity of 
receiving a more \enerable comprehension, if men endeavour to adapt these to 
tlie essences which abide in eternity, they enira^e in a certain "i^anlic war, de¬ 
faming the will and power * of the Deiiiiur^us, and in realitv, hastening to hurl 
rocks and oaks against the heavens. Why then fore, are not the was and the 
trillin' , adapted to ilitelli”ih|es ? lb-cause the fiiea»urc of intelligible.* is firm and 
immoveable, and < nu*i * the tilings vvhii h are mea»ured by it to be i \i mpt liom 
all mutation, lint why does the it is, in reality alone pertain to tin ill ? Ilecause 
that whieh they are, they always are, not losing, nor ren-ivin” anv ihintr, neither 
according to i »ein*e, nor acrordintr to life, imr aeeordin^ to intelligence, nor 
much more icconlm- to union. Shall r re say therefore , that < f tin sc thru, tin teas 
the is, and the ill hr, the t i/t ern s da not pertain to intelligihle.s, Inti the wieldU alone ‘ 
Or is this In/ no naans the ease ? F»r nut /nr does the is, which is co-an tinged with 
the was, and the rail he, pertain t» intelligibles; hut that whole is ere mpt from all these, 
has tm representation a hat ever <J time, and is defined according to the eternal measure * 
itself, must he attributed to the Gods, and to intclligiblcx. Jar as with re sped to the 
always, one was eternal, but the other temporal, so HUwisc, the is, is twofold, the one 
being eultipte.il to truly existing bungs, but the other to mundane things. When there - 
fort , he says, that to this /// reality, the term, it is, alone pertains, by transferring the 
word alone, we shall Juul what t.s said to be more scientific. For it w ill then be, to 
this, (he alone is pertains; viz. the is, which is by itself exempt from a co-arreingcment 
with tin species of time. 

l'i>r .VuuifiXuni- I ere, il if ncrcfjarv to re .id ielnnenKor. 

1 Imti ol i>l rTiij<.mi> in tins jilarr, n-.ul cticucko'. 

’ I or iV' /i'i i» lien-, ri .id <V>y"i.ii. 

U ;ij>|n.Trs tome lh.il llie word l fion/in is w.miiug licrc m the original, 

Tim, Plat. \ ol. II. 2 1) 


210 


PROCLUS ON TUP 


[BOOK IV. 


Hmv came men therefore, to err in »o gr‘*at a cl egret* in this respect, anti to 
attribute to tin* intelligible Coils tilings wliicli tlo not at all jR*rtain to them 1 
The whole cause indeed, is the oblivion of divine natures, on account of the 
ilcfhixion of our wings, our lapse, and our communion with mortal bodies, 
lit nee Plato also says, “ that these things through oblivion, ate not rightly trunsflrrcd 
h\j us to an < ternalvssun c." Tin urgists however, are not thus afh < tetl; for it is not 
lawful for them to be so. Hut they celebrate time iUelt as a CJod, and as we 
h ut said, thev denominate one time zonic, but another azonie, which measures 
the pi riod of the third of the ethereal worlds. They likew ise celebrate a certain 
arch angelic time, in tin middle of the ethereal worlds ; and another ruling time, 
whii h presides over the first of those worlds. And alter all these, tin y speak of 
another font d time, wlm h is the leader of the etnpy it an world, and conducts, and 
d< lines its period, proceeding from the fontal Coddess I Khea] In rsi It, w ho genc- 
i s all life, and all motion. For she produces Initial time, and causes it to 
preside over all moveable natures, and to measure the periods of all things, as far 
as to the last of beings. 1’or these also are measured according to periods. In 
things likewise, which are perfectly corruptible, 1 Plato teaches us, that every 
thing which lives is generated Irom that whu h is dead, and every thing which is 
d< id from that which is living; and that there is a period of all things, and an 
apm alastasis of generated natures, and not alone ol such as are incorruptible. 
For the inilividual which was generated from non being according to a certain 
pt rioil, ih parts into non hi mg [again], since motion Irom the same to the same, 
is a |MTiod 

Time therefore, measures all things, and defines the periods of all things, as 
far as to the last ol beings. And the Demiurgus added this to moveable natures, 
in order that tin \ might unit ite the continued permaiu m y of intellect in i ternity * 
itsi If, through the periodical progression Irom tin* same to the same, whu h tune 
i,,:p.tits to all moveable beings. Flic multitude however, Ireipiently confound 
the nature of things, not distinguishing between what is adapted to truly-existing 
1m ui-s, and to such as are gem rat. d. Hut in a partii ular manner, the ignorance 
concerning eternity and time, produces this din* contusion, and illegality. I lie* 
similitude of the things likewise, operati s something. 1 or last are not separat. d 
from liist natures, but are suspended from, and proceed according to them, and 
become invested with the form of images. It is also a dire thing, for those who 

* l or here, it is ueces->arv In n ail irufipOanrut . 

1 1 us trail of utu»' iu tins plate, it is oliviou-lv necessary to nail mwo. 


hook iv.] 


TIM,-EUS OF PLATO. 


‘211 


have not a scientific knowledge of similitudes, to reason falsely, and transfer some 
things to others, to he persuaded to associate with images as if lliev were para¬ 
digms, and to think that a primordial essence is nothin}; else than its \ isilile intake. 
Perceiving therefore, annul; sensihles, the mixture ot being with non I wing, and 
the domination of being in a certain respect, when we say that a thing i<, hut 
of non-being in a certain respect, when we assert concerning it, that it was, 
or tli.it it i dll be, we timister these to the eternal order of real lieiugs, where 
nothing is past, nor any tiling will he future, nor in short, will Is changed, and 
where there is no progression of time, nor representation of lwing according to 
privation; hut where there is true essence, and truly-existing being, an invariahie 
sameness of subsistence, the all m the now, and the ends subsistin'.; at once, 
not as ditlerent in dith rent things, hut as the same with their subjects. For in 
things m which as I may say, the whole ot the liyparxis consists of lieauty and 
goodness, w< 11 belli:; does not difli-r from existence. 

“ Hut tin uns, and the nil/ he, a.c adapted to be asserted of veneration 
proceedin'; in time, for these arc motions. It ts not however, lit, that 
the nature w hich always subsists with invariable sameness, innnoveablv, 
should become through time, either older, or younger, or should formerly' 
have been generated, or he now generated, or altogether w ill be hereafter; 
or should receive any such things as generation adapts to the natures that 
arc borne along in the sensible region. Hut these are generated species 
of time imitating eternity, and circulating according to number.” 

Tin •sc three things, savs l’lato, pertain, on account of time, to generation; one, 
the tens and the will be ; the second, to bieomc younger and older; and lh<‘ third, 
to hah bei n g < nerntid Jornn r/i /, or to In now generat'd, or to be hen af ti r. f It t hi m i , 
the divine lainhlirlms says that time prod i tees the fii -t in the realm'- of gem ration, 
as proceeding from real heing ; hut the second, a* being impelled from life; and 
tiie third, as being siopr uded from the mt< llectual ordi r. Hut these things In mg 
asserted w ith great wisdom, in the first plaee lie impures, it it is nuoe prop* r to 
survey t!u in as three, and not as two, understanding by the expression in have 
been genetttfed formerly, the younger or older, and also by the expressions, to be 
non- generated, and to be "hereaf ter ; ill order that it may not only he erroneous to 
adapt any thing n| this kind to the finds according to the Ijeing generated, hut 
also aeeordnig to all the parts of time, and generation. In the next place, 
recurring to the loginning of the whole of what JL'lalo now says, it must l>e const- 


PROCLUS ON TIIH 


[noon iv. 


* 21‘2 

(li-rcil, w lu-thor wr can rightly assert the two alone of veneration, I mean the teas, 
and the u ill be, or that also, which is as it were tlu middle of them, the is ; which is 
not now named, because the ctcviuil is pertains to intr lligibles, lest the homonymy 
should a-aiu produce disturbance in what is said. Moreover, it iseiid. lit to every 
one, that each linage participates in a c« rtain r» sped ol its paradigm, but that tin* 
whole world, in an especial manner participates of the intelligible. So that :f 
truly-» \istimr bein -4 is in the intelligible, bring will al-o after a certain manner, 
exist in the sensible world. 7/ic is however, is not con-numerated with the tens, 
and the will be, 1m < ause that which is properly is, is not among sensibles, and 1*. cause 
it has a secondary subsist, nee from the int< Hi"ibh*, so that it is more adapted to 
it [than to sensibles], and because the design was to show what tin p- culiarities 
an- of« h h of the natun s, and not n the one parti. ipat. s of a certain thing lioin tlu 
other, though tin was, and t/n will k are rather characterized by non-b, in- than 
by b. mi" ; 1 the former, by the no baiter, but the hitler, by the not pit. Do seiisi- 
bles therefore, after a cei tain manner entirely participate of hem- ' Dr may we 
Hot '.iv that they are not deiiomiliati d according to a dell. ctioii liom it, but 
through the iloininalion in them of mm Im in- tin y are only adapt, d to generation, 
but by no means p< rtain to truly-existing beings ! 11. sid, s, the monad, or the is, 
is more allied to eternity, and intelligible*, but the duad of the was and the will 
Li, to g, in ration and time. This puhowever, and strength «/ Umporal energy is 
gnat, that it cu-arrangt s Unit which nu lunger is uith beings, and that a hu h is nut pit 
:,///; things that are present. I»r all these beeonie continual according to time, and 
tin punnt through tune is dismissed to the :. as, s» as not even that to be hurried away 
to t/mi hit h in tn> tisjnvt whatever crisis, but on account of tunc, isaJUt a let tan 
titamu r co-arranged , ith beings. 

II..w tin n fore, in Generated natun s, can the was, and the will be, be filly said to 
1 m- speeies of tune ' May wt not say, that the species of time arc one thin"; for 
temporal progressions alone, and the mienals which measure wholes, are mure 
simple; but tlie things which are arranged in the natures generated in time, 
another f I-’or time was, and the war was, are not the same thin-; as neither is 
tin downward of plan-, the same as tin-downward of tin-earth. Hut the lonnei 
is simple and one, hut tin latter- rumposit. and twofold. Ami the one eonipre- 
hends, but the ..tiler is t oiiipn luiuleil. Hills also ill tin was, the t< mporal indeerl, 
comprehends and measures, and is simple, but th .t wl.ieli is assumed in the 
-ell. ration win. h is in linn , is eoinpreh. Tided, and uu astir, d, and p irtieipat. s ot 
time, but is mil time. 'I’hat all -.-aeration bow ever, is compi.-li.-nd.-d by time, 
just is lime Its, || is by u.t. tli"iDl« s, is ev id. lit. And time Is said to proceed from 
intelli-ibles according to number, as making Us progression according to the 


HOOK I\.] 


TIM.Ill'S or PLATO. 


•213 


forms anil measures llial an- in them. Hut gem ration is saiil to proceed in tilin', 
as bring nirasiiri <1 anil |n lireI**i 1 by limr. Again, time, on account of its imitation 
ot eternity, is saiil to circulate (ju^l as the heaven on account ot its imitation of 
intellect, i> saiil to In- of a spherical form) anil to have as sjn cics the has, ami the 
uill be, ami sm h tilings as arc allied to tlicsc ; anil i» is evnli nt that these are 
simple, and the primary leaders of the natures that arc home along in Generation, 
l or that which has the measures of all Gen, ration in itself, inserts the images and 
impressions of them, in the things which proceed according to it. (ieneration 
then fore, loses its vigour, and on this account requires the renovating aid of time. 
It also is imperfect at first, and is m want of time, to make it more perfect, and 
older. Dut the intelligible is always perfect, and always flourishing, and always 
has an invariable sameness of subsistence ; whence also something which is older 
subsists there. 

Hut Jove was horn tlie first, 
and likewise that which is younger, 

IK bo august, iur them the nectar pours. 

Yet these are not present with them through time. This also is very accurately 
aihh d by Plato, that it is not lit the mb lligibie should become e ither older or 
younger through time, nor in short, that the unbegotten should be generated, or 
hate been generated, or will he generated. And in one word, generation indeed, 
though it i» not essence, y, t participates of essence ; but it is by no mi ans lawful 
that essence should be filled with generation. Hence, neither is it right to intro¬ 
duce to truly-existing beings, things which are adapted to generation through 
time. 

“ And m addition to these things also, we assert that a tiling which tax 
generated, is generated ; that what subsists in becoming to be, is gene¬ 
rated ; that what will he, is to he ; and that ww-bcing is non-being : no 
one of w liicli assertions is accurate. Perhaps however, a perfect discussion 
ol these things, is not adapted to the present discourse." 

Previously to tins, Plato lihunutl the custom of the (Irecks, for introducing to 
Iruly-exi-ling In ings words adapted to tilings in generation ; but now lie arcuses 
the multitude ot eo-;uiauging with generation, that which is adapted to iutclligi- 
bles. For their illegality, is either twofold, or is entirely one and great. For 
when they say that a tiling which u as generated, is generated, and that will be, is 
to l>e, they erroneously adapt the peculiarity of eternal essences, to generated 




214 


I’ROCLUS ON THE 


[book IV. 


natures. Fur this is, pertains to siq>erie)r divine lieings; just as to l>e generated, 
or sidisist in Irecotnmg to lie, pertains to sensihles. They likewise erroneously 
confound the parts of time, and subvert the order which is in it, bv making the 
turn', or the present time, the same as the past. Rut when they say, that what 
subsists in Itccomin" to be, is, tin y fill into the former error alone. Though this 
however, is an error of the greatest c<niseijuence, yet, if it be lawful so to speak, 
it is a still greater error to say that mm-lieing is, For if generation is a 
medium 1*1 we e n non-being and Iwing, it is a less error, to introduce the pecu¬ 
liarities o! he-ing to generation, than to mm-licing. One apologv however, 
*or these things, may he made eonforniablv to nature. For in consequence 
of non-being participating in ge ne ration of being, in the same manner as every 
tiling temporal ap|»ears to participate of eternitv, it is usual to refer these to 
e lernity and truly-existiii” being, w!m h are e\i nipt from all iutiTva! and distribu¬ 
tion into parts. And again, it i» usual to preserve mil detain generation, which 
is borne along in motion, and e\i-ts in time. It is not at all wonderful tin refore, 
it tit **11 wishing to detain union" beings, that which has alreadv been generated, 
should say th.it it is generated ; and aUu being willing to eo arrange witli things 
ill cMstence, that wliieh is not \el generated, tin v should sav, it is to be gene¬ 
rated. For through tins,- two things, non-being is iuaeeitaiii respect able to 
arcade to, and be co-airanged with brings; vi/ through the pailic*ipulicm of being, 
and through the? present temporal interval, both which may appear to intrudin' 
existence. And hence indeed, the frequent m.- of tin se words in this sense was 
assumed. Nevertheless tin* transposition of tliis perturbation has not any tiling 
las Plato sa\s] accurate and scientific, by which he sigmlie as far as is adapted 
to the present speculation, which is more physical, that a more abundant investi¬ 
gation of these things, pertains to another discussion, which, as most of the inter¬ 
preters think, is logical. I’m* in logical discussions, it is usual to inquire whethe r 
non-being is the ohjcct of opinion. As lauihlieliiis says however, and 1 am per¬ 
suaded, it is theological I or in the Sophi-ta, muc h is said about all-various 
non being, and likewise in tin Parmenides, the speculation of which, Tuna-iis 
alsoevinees to be appropriate. Now however, as he separates and distinguishes 
things from each other, vi/., into that which isalwavs bring, and that which is 
generated and perishes, into invade and paradigm, the eternal and the temporal, 
thus also, he wishes to give; appellations adapted to eaeli of these, so as neither 
to transfer things whic h pertain to generation through time, to more simple and 
divine essence's, nor to mingle the traiisci ncleiit goods uf more excellent natures, 
with things which arc home along in motion and imitation. Rut he refers to more 
appropriate opportunities, the* more* profound investigation <»f these particulars. 
For this was usual both with Plato himself, and prior to Plato, with the Pytha- 



nooK iv.] 


TIM.ITS or PLATO. 


215 


goreans. Aristotle also, «specially emulating this custom, discusses philosophi¬ 
cal prolilems in a wav adapti d t«» tin: design of his treatise. 

“ Time therefore, was generated together with the universe, in order 
that being generated together with it, it may also be dissolved together 
with it, it ever a certain dissolution of it should take place, it was also 
generated according to the paradigm of an eternal nature, in order that 
it might, as much as possible, be similar to it. Tor the paradigm of it 
indeed, is through all eternity [real] bemg. Hut the universe forever 
through the w hole of time, was generated, is, and will be.” 

Plato says that time was generated together with the universe, now animated, 
and endued with intellect; because the world lirst participates of time, accord¬ 
ing to soul, and the eorporeal-formed nature, But the w ords, “ that being gene¬ 
rated tnzethci with it, it vnn/ also be dissolved together r nth it, if ever a certain disso¬ 
lution of it should tahe place, clearly show that the universe is unliogotteli and in¬ 
corruptible. For if it was generated, it was generated in time. Hut if it was 
generated tog. tin r with lime, it was not generated in lime. Tor neither wa> time 
generated in time, lest there should he linn prior to time. If therefore, the uni¬ 
verse was generated together w ith time, it was not generated, [according to the 
usual acceptation of the word.J Tor it is necessary that every thing which was 
generated, should he posterior to tune The universe however is by no means 
posterior to time. Again, if every thing which is dissolved, is dissolved at a 
certain time, hut time cannot In: dissolved in a part of itself, time cannot ever 
he dissolved ; so that neither can tin* universe. Tor it is indissoluble, as long 
as time is indissoluble, besides, time is indissoluble through a simplicity 
of nature ; unless some one is willing to denominate the progression of it, and its 
return to the I)< miurgu-s which are motions contrary to each other, the genera¬ 
tion and .dissolution of it. Thus also the universe, has dissolution and g« in ration 
according to cause. Just tin refore, as if some one being willing that the revolu¬ 
tions ot the circle ot the different, should he odd in number, should say that the 
heptad is co-existent with them, in order that if ever the heptad should liecome 
an even numlH r, they also may Imtoiiic even, signil'v ing by this, that the circula¬ 
tions will not fall into the even uurulH-r; thus likewise, we must now conceive 
resjMM ting the all-various indissolubility of the world and time, m consequence of 
time having an indissoluble nature. 

One cans** therefore, of time having lx*en generated together with the universe, 
is that the universe may be indissoluble and j»eq»etual. But a second cause is. 


PROCUS ox Tun 


[book iv. 


‘2 Hi 

that it may l>e most similar to its parad..,.a. For Plato says that the universe 
itself, is most similar to its paradigm. I low therefore, does the universe become 
more similar to animal itself through time ! Because, says he, as intelli^ihles re- 
eeive all the power of eternity, which now uniti s, ami connectedly contains tin m 
at once, collectively, and imieally,—thus also tlie world, sustains all tin* measured 
motion of time partil>1 \, and in a divided manner, through which also it was, and 
is, and will 1m*, not havim; the three in the whole of time, hut each in a portion 
ol time. It receives however, ear'll of the three in the whole of time, on account 
of the past and the future period, and because Im iiii; of the nature of things ge¬ 
nerated, it has the perfect in generation according to every part of time. And it 
exists indeed, or w, because in tin* whole of the present circulation of time, it par¬ 
ticipates of heiii£. But it -will be, because tin* measured motions of tin* whole of 
time, will never cease, and the fir* illations conjoin, and assimilate time to intel¬ 
ligible causes. If however, the universe i xists for ever through the whole* of time, 
and is, and was, and will he, it is, and will he in tin* time to come, in couseijiiciicc 
of being incorruptible. Hein e it vv as generated in all the past time, as being un- 
liegotteii. Tor il is similarly pn -cut witliall turn according to each of these.* 
< >r if this is not admitted it no longer w ill be lien afti r mlimtil v, or vv as gem rated 
from iiilinit\ Xml thos» are ridiculous 1 who say that the world was once gene¬ 
rated, and that it will at a c« rt.un time i rase to he, sim e Plato ascriU s to it tin* 
whole of time, on account of holh *th« past and the future.] And you s**c, that 
he now attribute* the three paits ot time to it, a id does not refuse to ascribe 
1 m in" to if. Hence it is evident, that vv Inn before he attributes the is to an eter¬ 
nal nature, and not to generation, the is there, is exempt from all temporal i \t« n- 
sinn, and bring established according to tin-eternal itself, pertains to inti-lligibles; 
since he grants that the whole o \ the ~ua$ and the mil he, are for e\» r present with 
sensihles, according to the participation of truly-existing being. 

How therefore, if the nature of time, as the divine laiiihlichtis savs, and as I 
ain persuaded, is a medium between eternity and the universe, of the latter of 
which it i- the leader, and is assimilated to the former,—Iiovv, if this be tin* i ase, 
was time constituted for the s;ike of the iinivi rse ? lor how was that which is com¬ 
prehensive and peilidivv, and which in a greater degree assimilates the linage 
to its paradigm,—how vv as this generated for the sake of that vvhiehis compre¬ 
hended and assimilated ? Fur thus things which subsist for the sake of sotne- 

1 i i Xu or lm_’ In the i nil, the if, .mil the mil be. 

I'luitio lie ii .i 11 m li > in siitli 1 1 tin' am nut ( lirivliaio, as I'mlravoiirril t» prove, Iroiu tin* aiillioritv 
of 1'latn, tli.il die world was pioducid at a ecrl.iiu lime, ami will at a ceilam time lie destroyed. 




::ooK Iv.J 


ri.M .1.1 s ol 1‘l.MO. 


•_ 17 

tbiim else, will hr iikhv venerable (li.m mils, and more excellent nalurrs will 
make a pnmiV'Moii to beings, lor tin* sake nl limits subordinate. Nothing of 
tills kind however, i< to In* found in 11 1«' arrangements of l’lalo. For neither was 
time geueialid, for the sake ol tin* universe alone, 1101 was die universe roii-lilnl- 
ed for dn- sake of lime alone, hut eaeli was emistitiited for the sake of itself, 
and of die oilier, and for the sake ol hnlli. lor in order that all die I ahriea- 
1 ion of things mmht have perlertiun, siirh was tin* universe, and sneh was time 
(oiisinuniati 1 v prodneed. Moreover, it happens that each greatlv contributes 
t i the assimilation ol < ieh toils properparadmm. l or lime would not imitate 
eternity without tin-existence of the universe; tor after w hat manlier would it pro- 
( ei-d, or what is there among heiims, that it would ever measure, or connect, or 
perfect ’ nor would the universe, w ithout the existence of time, imitate as niueh 
as possible, tiie all-perfect and eternal nature of animal itself. Karh then-fore w as 
generated, not for the sake ol itself alone, nor lor die sake ol die oilier alone, htil 
for the sake of all the fahrieation of things, m ordi r that each might hecouie most 
perfect, and most similar to its paradigm, or rather, each was generated for the 
sake of goodness, and the fatlu-r of w holes, on aecount ol w hich also the pro- 
< 1 11< lion of thnms possesses perleetion. Hut each being generated that which it 
is w illi reference to the other, each contributes greatlv to the permanency, order 
and good condition of all mundane natures. And thus mncli INatn philosophiz¬ 
es concerning time, which is the one and whole measure of all things, and which 
is moved and proeeetls Ironi the Dcmimgus alone, and its proper monad. Ihit 
in what follows. In* dismisses die time winch is unfolded in the |iea\eiis, and is 
as it were eo-iiivided with the various lations of the stars, which would not have 
subsisted without the revolution ot the eiri le o ( /he siiihc, and tin circle oilhcdif¬ 
ferent, about the invisible and one time, which cuts oil from itself, unfolds into light, 
and always preserves a measure adapted to eaeli of these circles. In whit fol- 
lovvs also, in order that this sei omlarv tone might pun red into the visible world, 
and he universally known through the partial measures el io* If, which it imparts, 
and that it might lie more flistnluiled, lie constitutes (lie planets, annum w hich 
the sun and moon are enumerated. From all which vve may inter, what "rent 
dignity is allotted by (In* philosopher, or rather by the Dominions himself ot 
wholes, to the lime which is first and one. 

“ From this reason therefore, and from sneh a disc nrsive energy of 
divinity about the generation of time, in order that time might he vene¬ 
rated, he prodneed the sun and moon, and the oilier five stars, which 
have the appellation of planets, for the purpose of distinguishing and 
guarding the numbers ol time." 

Ttfn. Flat. 


Vol. II, 


2L 


PROCLUS ON THE 


[BOOK IV. 


218 

The fabrication of tiling, as we have frequently olrserved, l>eing twofold ; the 
one invisible, one and wimple, suj>er-mundaue and total; but the other visible, 
multitudinous and multiform, distributed into parts' in the world; and bavin" 
twofold energies, the one primordial, immoveable, and intellectual; but the other 
secondary, proceeding with motion, and revolting about intellect; and the one 
being exempt from effects, but the other being cu arranged with them; this being 
the ciis*, a twofold time also proceeds to beings. .And the one indeed is super¬ 
mundane, but th** other mundane. The one also both abidt s, and at the same 
time proceeds; but the other is borne along in motion. That also which is 
participated is twofold, the one subsisting according to simple partic ipation, but 
the othe r in the [H-riods of the celestial stars, which produce mouth* and days, 
and nights and years. Such therefore being the difference of times, Plato having 
deliver* d tin* conceptions, about the one and simple essence ot time, is now about 
to dismiss the variety of the time, which is participated partible, and to which the 
theory of the planets contributes. Fur through tin* motion of these dancing 
round the sun, the time vvhii h is known to us is completely cflected ; introducing 
this as a ninth gift to the world. In order however, that from the introduction 
jt^-lf, you m iv leave an indication of the inferiority of this time to that which is 
sup< r-mundaiie, he savs that it was < oiislituted Ay the discursive energy of divinity ; 
and further still, that it distinguishes and guards the numbers of time , through the 
motion of the stars. To both likewise, we must direct our attention, viz. to the 
distinction of the malty temporal measures after the one [super-mundane] time; 
, m l to the defence and preservation of the same measures perpetually, for the 
sake of which he says, the stars were generated. And tin Deiiiiiirgu* indeed, 
produced the form* r time, looking to eternity, and « m-rgi/.iiig according to one 
simple intelligence ; but In produced the second time, as Plato says, from reason, 
and a discursive energy ; fx«» Aiotvc<a>] indicating by this, the divisible nature of 
dianoia, 1 and its distribution into multitude from one intelligence. J or a divine 
intellect is one tiling, and divine reason another ; the former being unit* d, hut the 
latter multiplied ; and the former comprehending wholes, hut the latter dividing 
union into multitude; the former also, abiding in itself, but tin* latter unfolding 
itself into light. Hence, the secondary lime, if it is iuiivcr*allv apparent, is very 
projM-rly said to proceed from the demiurgic reason, which receives as it were its 
progression from intellect ; reason indeed, manifesting the* cause, but dunwm, the 

* 1 or ntfnCo^€njt lure, rt ad /nine 

* Utanoia, as lias Ixm In-lure observed, when ascribed to the Dennurgus, indicates a distributive 
cause of tilings, or a cause, as Procluj expresses it, winch divides union into multitude. 



BOOk 1\.] 


TIM.LLS OT PLATO. 


2I!> 

knowledge in I hi' Dcmiurgus, which is of a Informed nature. Truly-existing 
time also, [or I hi' lir>t time] which is the inimher of all the jvcriods ia the 
universe, is mir tiling; hut the time which llmvs from this, and proceeds accord¬ 
ing to aiimhi r, i> another. 

Tart In r still, truly -existing time compreheads all measures uniformly, accordin'; 
to which also the periods hoth of souls and bodies are accomplished, and the one 
measure of the whole apocataslasis. Tor tin re is a period of that which is divinely 
generated, which a perfect number eumpn hemls, as .Socrates says in the Repub¬ 
lic. Rat secondary time distinguishes and guards the measures in souls and 
corporeal natures. Tor it distributes measures adapted to each of these. And 
by this indeed, it divides the umcal power of the first time, but guards the 
measure pertaining to each soul, and each corporeal nature. Conformably to 
this likewise it makes apocatastases. Tor there is one measure of the solar 
period, another of the lunar, and another of the period of the meteors. Tor in 
th« ’se also, there is a certain circle, adumbrating the celestial circle. Of dill* rent 
animals likewise, there is a different period. Tor of these there are periods, and 
measures of life, as also the da-mouiacal Aristotle says. Such therefore aie the 
conclusions which may he now assumed from these things, concerning the 
dilSi-r* lire of these times. 

it appears likewise, that Tiato does not in vain say, “ in order (hat lime might 
be gnu ruled, hut fur the purpose of manifesting, that invisible time was antece¬ 
dent, being a whole, and one, and an inti Ue< tuul number, prior to the time which 
is p uImpaled, and vvhn h proceeds according to number. Tverv thing then fore, 
which is generated, is prior to its generation, invisibly established in its cause. 
Hence generation signifies a progression into participants, according to which 
time untidils into light diflereut forms, 1 primarily and scrnndarilv. It likewise 
signifies that time proceeds 1 mm more total to more partial natures, as far as to 
the last of things, as tor instance, animals and plants. To us however, the whole 
of time becomes known from partial but orderly measures. Tor the whole is 
dillicull to lie known, and that which is disordi rly cannot In come the measure of 
other things. Rut since, as we have said, the period of the plain ts, and particularly 
the solar circle, contributes to the generation of secondary tune, or rather, to the 
comprehension of the many measures contained in it, through which I icing differ¬ 
ent, as for instance months and years, we are accustomed to measure the whole 
of time,—hence, Plato says, that the sun and moon, and the live planets, were 
first generated by the Deiniurgus, though each of the fixed stars likewise, being 


1 For ttfrj here, it u necessary to read td*r. 


PllOCI.l S ON Till 


[nook lv. 


*220 

spherical, performs its period about it*. o\\ u centre, accordin'.; to a certain temporal 
measure. To Us however, 1 1 it-so measures an* not known, as those of tin; planets 
ale, arronlint; to uhieli thev make their periods about tin* /oiliar. For in tlio 
ti \cil •'t.ir>, «i do mil know tin- periods ol tin in about tin* ir proper re litres, l’lato 
ilien ton , >|M-aks concernin'.; the plain t-, and says they w« re generated, m order 
that tbex liliulit eo-o|ierate III the piodiietiull ol \i**lble time; Uldoldill'4; a dillerelit 
nn aMire of dilli n lit timin'-, the >1111 In inn alluded ,1 primordial and ruling dignity, 
and particularly aceiirdilii; to the "t uelatioli ol time. llem'i*, be is called lime 
ot time In llicolo-i't-, as imfnldiii:; into Ii" 1 11 tin- lust time ; and tin* period of 
tin- mm-oiis is accoinpli-'bi d accordin'.; to biin. lint the moon lias tin* second 
older, a> pro\imati !y nn»\in*_f, in< rcasiii"', and duniiiisbiu^, *•'< r\ tiling in lifiicra- 
lioii, l*\ licr powers. 1 It nee, as the miii is said to change lus foriie e\ 1 ry bour, 
and in c;ii li m^h ol tin /odiat so die moon < bailees ber I01111 every day ; so lli.it 
as tbc tin (ilo^ist sa\s, >ln- midi 1401 s as many t liaii^i s in a month as tin- miii hi 
1 n tr. Hut tin- other plaints bv their various umtioiis, tonneet in a regular 
series, tin tliv ei sity ol geiu ration I 01 dilleivut 1 lh i is lot low inn 11 tin* aporatas- 
t.i'is ot dilli n lit plain ts, whit li aeeordmu to dillen lit lm .I'lin s, lining tin ir own 
li\ 1 -s to » pi mnl. 

'son e howt ver, the plain ts revolve with ulie t onimiied, • ipiable, and uneeasin^' 
motion,but tin* order «U tin m, and tin 1 ipi ibihtv and saniein ss ot 11 it n motions, 
an* t item, on aeeonnt ot tin ir apparently advancing, ret eilin^, and breuniiiu; sta- 
lionarv, 1*11 this account, I Mato sa\ s, tin y have tin* appi 1 kill on ot planets. lienee, 
von ni.iv assume, that it is (lie stars, and not tin* spin n-s in w hit It the stars ail v a nee 
and li et th , that sutler "in h tilings .is, these, anil whit h ale iiiovi d upward and 
downward, antecedently containin'.; e t rderly paia lrjuiis, the al!-\arioiis distil- 

• i ills j, vv 1II 1-s|>l.i 1 Hi d li\ I.until » Inis He M\ ill 111-, |> 1 1 ai lulliiw ': " >iiuv eveiv put •<! lln* 
In. mil', niul 111 iv 'Il’ii nl 1 to /othae, iniv 11 K—I1.1I uni loll lihi-wi-e, every lime ji i ordiii. 1*1 vvlneli 
I lie vt or lit is linn eil, am) iim I hill*; 1 oiil.iimtl in I lie w holes ol I In iiiiioisi-, leuni pmv rh ill 1 ending 
Irnm I lie situ, some of w lm li .ire emu pi 11 .lied volli I lie sc limits ll.iinv I' 1 tmt olln rs ti nisi eil I 1 0111- 
luivlure, tin ■ v 1nl10l11.il iniiile nl signth*. ilmll indicates 11 ,1 —, l*y ;i"eillilg lli.it I tie Mill u ilit ei'il.eil 
according In I lie signs ol lln /« ili.u , ami lh.it i v 1 \ hour hi changis Ins I inn. \l I lie same lime how - 
ml, it imlu.ills Ills 111111111 1 .■ 1 1 le, 'l.ilile, lm ir-tailnig, ami al mu e-eidh i led lorni.miu.ilioii ol yniil In 
the vvliule Wnfhl. tint suite the n i ipieiils ol I In lluput lllih* "ill “I tile < ini Bit- V arinusly aliei leil 
towards li, .uni teeeivi- niiillilorni power. Ironi tin miii, .11 cording In llieir pti uliar liiiilinli-, — In in 1 the 
svinholu.il 1 loeli me e. iiiees through I he mull In le ol the "ills that I lie ( mil i> one, a ml e vlidnls Ills one 
powtr, tlimii.'li iniiltlloiiti pour 1 s. limit' .il.n il -j\>, that lie is nlie and I lie same, hut that llit \ui"l- 
1 nilts nl his lorin, and his 1 niili"iiralli>ii', must lie ;n! iiiit li-il lo 1 vet 111 I he recipients. * hi this account, 
it asserts, ihat In is di-ingcd evirv hour, according to tin sign of the /odiat , 111 eoii'Oipitiuc ot these 
being variously changed about the (joil, acturtliug lo the many modes lay which they receive him. 


f.<>k M.; tim i.i:s cu i* la ic> j-21 

<1< rlv motions ol tin- Niililiiiuiry region. \ i/. the motions there tii.tl at* upward ami 
downward, la I Hid and In-Inn*. I’nr a*- Plain says in tin* Laws, those mu against 
divinity. nlm dan* In aMTilM- w audi riii^ r in tin celestial (iods, in consc ipnnee of 
nnt know mg tin ir order, tin ir harmonious dance, and tin* «|■ al>ilitv nf their ino- 
tinn. I'nr in* <|ti diililv is alone apparent in them, ihrouuh tin* lalinn and enutrarv 
circulation nt tin ir evolving circle *>. whether oil account nl i pic y< les, and eccen¬ 
trics, nr from other causes. I’nr all tin In pntheses liavo not tin* saiin* 1 probability, 
lint snnu* nt fin ‘in indeed, an* remote I'rnin tin* simplicity* nf divine natures, and 
other- an* as it wnv mechanical contrivances, devised by llm inndi*rns, tn ar- ount 
for tin umtinn nf tin* eeh »tial mbs. \nd it seems 11 Kit I *1 ito in tin* Republic, 

I»y making tin* whirls concentric, and in these tin* snrn circles, and mentioning 
"these alone, and imt epirvrh's. ascribes tn tin* stars themselves inequahilitv, and 
tins pns«.i-'»Miii* > arrangement and nrdt i I'm* this im <|ii:iliililv returns In its pristine 
stain, in nrdi-i lv pm inds nf linn’, in consequence of tin* planets In in:; nn*dia between 
t lilies that an* moved with a umtinn perfectly equable, and llmsr that are moved 
anomalously in every respeel. I'nr tln-v an* allotted a motion which is cquahlv 
anomalous, <»r aunmahfiislv eijiiahh*. 

I inn* tin n Inn*, i- imfnldi d into li”lit. and makes its progn ssimi into the uni¬ 
verse, thrmigh all th* celestial orbs, and not only through the plain ts, hut likewise 
through the li\< d star*. (Main however, espreially mak< s nn ntmn of the plain Is, 
ill the gem ration nl time, heeaiiso tin v di/h r from the ii\i d stars in tin \ari< l\ nf 
tln ir period-. and Irom-uiilmtarY natures, m their motions lieing alwav > invaria¬ 
bly the same; thi* former nt w hieh, tin* distinetinn of maiiv temporal measures 
muni tests, and In latter, the perpetual prc« rv at inn of the same periods, and a pi - 
catastases. | nr it i- necessary to survey the same tilings, the mnltilude of mea¬ 
sures always r« maiuiug. I In se therefore, have all orderly arrangement, alter tin* 
one measure n| the \\ hole period. \nd the one monad indeed itself of linn*, is t 
jierteel and culm mini her. But from this, and in each circulation, there is an 
apprnpri ite nn as me, Saturnian, or .loi ian. or Lunar, iei < i\in g its peculiarity from 
the soul, and motive deity, which is m eac h ol the spheres. For one iitimher 
pertains to th** sun, aiiniher to a horse, and another to a plant. But tin mundane 
mmiher is common to all ot tln*m. On this account also we say, that th- re is 
the same lime every where, i or the world has one life, in tin* same manner as 
it has oar nature*, and one intellect. If however it has one Tan;, it will also have 
"in* 3c„>. But it this he tin* case, it will likewise Iiave one temporal measure. 
And «as each ol the parts m it lives according to total nature, so likewise, il is 


* F*»r utrai, read cut®. 




222 


PROCIA S ON T!IR 


[book IV. 


measured according to total time. And this is the common measure of all tilings, 
lint after this monad tin ro is a triad, tin -.unnuut of wliirli is tin* measure of tin* 
first circulation ; l»ut tint middle, of all tin* circle ol tin- di/li rent. I'or of all the 
planets, as of one animal, there is one lile, ( ie<> *•>) one period, and one upucatasta- 
tir time. And the thnd, or the i.rircmiti/, i> the measure ol the eircul slum whieh 
takes place in generation. For on ,u count ol (Ins, the mutations of the • h iiimi's 
the tralisumtalious ol moti-able natures, and regeneration, are again allotted an 
1 1 vposlasis. AI lei this triad how e\ er, tune proceeds, acco id mg to other and other 
iiumln-r.s, measuring wholes, and distinguishing all things hy appropriate measures. 
1 fiese things tin rcl'ore, we shall ag tin i on it I* r. 

It ought not limn act to he unnoticed, th.it Plain ha\iug giteii subsistence to 
wlioh s, and not \< t nicntiom d partial annuals, < oiislituti s the planets, hut after¬ 
wards the fixed .stars, lit the generation ol partial animats. For w hat are called 
the planets, are it>siiitni'uiur.x, or gnti rum's n| the world, and are allotted a total 
powi r. \nd as the iuerralii sp| l( o has a nuinhi i ot si irry animals, so likewise 
each of tin planets is tin leaih i ol a multitude ot .mmials, oi ot ceitaili other 
things of this kind Hence also limn thi> the doubt may he sotted, how tin 
one sphere |of the fixed slats) coinpi' bends a multitude ol stars; hut 
with respect to the many spheres ot the pi on ts, i nh convoltcs one star. 
For •• must he said that tin re i. c. in tin I’m d stars] the spin n is a monad, hi mg 
one, comprehending m ilsi It an appropuate multitude, and is siillieieut to the 
eompiela tisiou of the multitude, this la mg tin fust multitude, lhit m tin planets, 
that whu ll is the leader is twofold, the oin* being the sphel’i , (in w liicll the plain I 
is carried] lint the other,* u h < »l tin 1 cosmucralors, being a monad co-arrangetl 
with mult it in It-. Fur subordinate n iturt s ret pure a greater number of leaders, 
ami the multitude in each is imisible, on account ot the subordination. And in 
the sublunary region, there is a still greater number of orders, which are the 
leaders ot the genera in each ot the eleiut ills, as we may learn from the 1 heo- 
guny which has been transmitted to us. Ia t these things therefore, he admitted 
as « \ ith lit. 

lint thus much deseno. to be considered in what is said about the gem ration 
of tune, that if turn is posterior to soul, how is soul uuui d according to time * anil 
if it is prior to soul, how is it said to he generated 1 For I 'Into has said that soul 
is the best of generated natures. Hut if time is co-ordinate w ith soul, how is if 
tli.it l it inil\ IS lint co-ordinate with, hut prior fn, intellect ? Ami it must be said 

* Tin* sphere it a leader, a eo-arranged monad, and a ukulcutn; but ratb of the cosuiucrator» 
is a leader, and a luou.id, but is not a wiioli iiess. 



KOOK IV .1 


TIM i:us OF PLATO. 


223 


ia answer to this, that lime is indeed prior to soul, as eternity is prior to intellect; 
but that soul i> tin* host of generated n itures, which arc essentially generated, and 
not onlv according to their being present with secomlary natures, lint also have a 
generation according to their inward energy, and an essence divisible into a 
multitude of parts, such as Plato himself has delivered tons. lint time being, 
as we have demonstrated, essentially an eternal intellect, is participated in a 
•reiterated manner, not at once wholly, nor imnmvenhly, like the intellects prior 
to it, but moveable. Whence also as intellect, it perfects the soul, and is gene¬ 
rated according to participations; flowing abundantly into its participants, and 
making generations to 1m* as things numbered. Thus therefore, in consequence 
of entirely running together with the nuinlwrs of generations, 1 it may be shown 
to lx* generated. Hence too, proceeding according to numlM-r, it is said to l>e 
moveable; but not to be number, as the time is, which is prior to things numbered. 
For these reasons therefore, Plato here calls time eternal, because it is eternal 
according to its inward energy, the whole of which it possesses at once present. 
Hut m the Laws he says, that the soul i> indeed indestructible, yet not eternal 
because it is not allotted an immutable inward energy. 

“ Hut the divinity having made the bodies of these stars, placed them, 
being seven in number, in the seven circulations, formed by the periodic 
motion of the circle of the different." 

That Plato <h nominates the sun and moon, and the other I've stars, as ani¬ 
mals endued with soul and intellect, is manifest from his adding in what is now 
said, that the divinity made the bodies of each of them, in consequence of the stars 
themselves being intellectual and vital. For he does not sav, that he made the bo- 
dies themselves, * but the bodies of them. It must be said therefore, that the cir¬ 
culations of them are epicycles, or evolving circles, or the whole spheres, in 
which each of the stars is placed. Or it must lie said, that they an* no one of 
these, but as the divine Iainblichus apprehends, the circulations signify the intel¬ 
lectual souls of the planets. For as before, the divinity fashioned the w hole bulk 
of the world w ithin the soul, so now likewise, he places the seven bodies in the 
seven intellectual souls, at the same tune causing souls and intellects to preside 
over these bodies. 5>iuce however, much prior to this, Plato represented the 

1 Instead of rot/ (kniait trvt rtSpn/tmrn tnvrui apiOfiOy m I hi3 }>UtC, it »]>J to H*C to be OCCCtHTJ 
lO read, rc<» (nn wr ovttKcpafiorTa -n» rmit a, lO/uctf. 

* For amjtf here, it is accessary to read aira. 


PROCI.US ON Til!. 


n o o k ! ' 


221 

jx-riod of tin* circle of the different in tin* whole soul, us presidio- over those seven 
tin i„,. bodies, lie very prop.-rly adds, < ivmmdm- us of what had l*-«*n helore 
sui<l, “/// the seven circulations formed btf th, jari.dic motmn iff tin circlt of tin dtf- 
'final in the Me seal." Ami a-ain lu- m o.if.-sls tin., I.y sp.-ahm- m tin- ^in-'tthir 
lor this nr, I.* is mnln ul< il, tlum-li it is -aid to liav.* In-rii cut. 
Ami it dors not lose its unity »»> tin- division of it into '. \«-:i envies. 

|»,. r i, ;i p, bow ever, it will In- heller to s,>, ll.:.t tin 1 Vmmr-us , -laMished the 

hodi. s oi tin-roMiiormtors, in tin-poui rs ol tin- win.:.-soul, but not yet m their 

pro|H-r Minis nor in tln ir spln-r.-s. For tin- 'voids, form. <1 by tin* p. no.lu- mo¬ 
tion of tin- circle of tin* diHerent,'' niniiif.-si tliut tins «U'> n<»t l>\ its motion 

cireimiv.ihe tins,- bodies. lot tins cirri. Inin- om-, and diiul.-ilmlos.-ven 
parts, pio< o ils round tin- li\« > ot tln-s. divine bodies. I’m t.irtln-r on lM.ito '.in, 
tliut tin fixed stars an- placed in tin- wisdom of intellect, which is tin- soul of tin- 
,-in-l.- of thcsanie. For that is most powerful and excellent to winch the D« 1111 - 
lll4ll s iinparl. il power. Hut tin- wisdom of this U an intellectual life. d'lms 
therefor. In- now p!ans tin- sev. n hod., s u. the seven circles of the "Imle soul. 
\nd a-uin, it "ill thnni-J. lh.-s.- tliin-s b. - vid.nl, how tin- sm.pli.-it> ot th. sou! 
is preserved, a> with n fi-r. in. to tin- .-orp-u.-al pmods. I or tin .me.nvleot the 
Slime animates accoidm- to oiu- union, hotli tin- in. rrali.- sphere, and th. sta-s .1 
contains. And in a similar manner . a. h ot tin- s,-v. u plan, ts, art nrdm- to .un¬ 
common pow.-r, animates both tin- spin i. s,' and the stars they contain. >"W 
tin rt fon , 1‘lat.. speaks ot tin- soul whi. li is common to lli.-ui; hut shortly alter 
h.* also .1. livers the soul p« ruliar to ea« h, win n he >avs, ■ that hem- hound with 
animat. .1 bonds th.-> h. came animals." For then they are no lon-. r animated 
as parts, hut as animals, throu-h tln ir proper souls. 


“ And tin moon indeed, lie; placed in the First cite illation about the 
earth; lint the sun, in the second above the earth ; and the star caller! 
I noth r/ and that which is sacred to Mercury, in circulations proceeding 
with a swiftness equal to that of the* sun, to which at the same time they 
are allotted a contrary power. Hence the Sun, Iateih r, and Mercury, 
mutmdlv comprehend, and are comprehended by each other. 

Not only from what is In n said, it is , ml. nt what order Spin-lies t;iv«- to th. 


I In liic iiliuiiul kuru h'tttfin /mif tm r«.‘ mI.m Ii i-* " 'h * 4 * 

rrroiicoio. t ri.nl lin n (••ii-, inslia.l of t!n», <■; earn /..<** *■*" ‘■“•'C* -"X 1 T< “ n 'i‘ a, t i 

* i. c. \ «nu». 



BOOK IV,] 


TIM/HUS OI' PLATO, 


22.> 

planets according to Plato, hut a I so from what is written in the Repuhlic. For 
he arranges the Moon after the Sun;* since there is a certain most abundant 
communion of these divinities in the visible production of things. For the one 
has the order of father, hut the other of mother. Jlnth the intelligible and intel¬ 
lectual causes of them likewise are united to each other, ami are unfolded into 
light from one cause. For the same Goddess produced 
-— the nudity Sun, and splendid Moon 

fas Orpheus says]. Pi rhaps likewise the [Chalda an] Oracles teach us this, since 
they every where arrange the Moon after the Sun, and the air after the Moon, 
both when they deliver the order of them from above, and when from lieneath. 
For they say, "Tin* a-therial course, the immense impulse of the Moon, ami the 
aerial streams." And again, “ O a-ther, Sun, spirit of the Moon, and ye leaders of 
the air." And elsewhere, “ Of the solar circles, 1 the lunar ratllings, and the 
aerial bosoms." And afterwards, “ The portion of'.ether, of the Sun, of the rivers 
of the Moon, and of the air In another place likewise they say, “The broad 
air, the lunar course, and the jieipetual pole of the Sun " Perhaps therefore, as I 
have said, it is possible to be |>ersuadeil from the Oracles, that the Sun is immedi¬ 
ately prior to the Moon, as the Moon is prior to the air, all heaven having the 
order of fire; which also was the opinion of Plato,* who after the celestial 
arranges the a’therial idea, in what he shortly after says about the four ideas [in 
animal itself]. Unless therefore, it is not necessary that the Sun should lie imme¬ 
diately above the Moon, on account of the analogy to a-ther: for neither is 
anther immediately above the Sun. So that again, this analogy will not suffer the 
Sun to he arranged immediately above the Moon. ^Nevertheless ancient rumor 
gives this cmh r to the Sun. For Aristotle was of this opinion, and likewise 
Fudoxus and Ins followers. If however, some adopting the hypotheses of mathe¬ 
maticians, should think tit to arrange the Sun in the middle of the seven planets, 
who collects and binds the triads on each side of him, it must be observed* that 
there is not any stability in w hat they say from the mathematics. For to say, 
that Venus and Mercury would l>e obscured, if they were after the Sun, in the 
same manner as the Moon is sometimes by the Sun, is confuted by showing that 
when they are in conjunction with the Sun according to longitude, they entirely 

1 In.trail of tov yap ijXiof rarrti per* atXrjvrjv in this place, it is obviously necessary to read, 
ti)v ynp or\rjvrjr rarrtt ptra rj\toy. 

1 For ijXicuou re here, it is ncrev&ary to read rjXtarw rc ihXm*. 

* Instead of o rm FlXarwe two in this place, read o rat IlAarwvi torn. 

* For nrocar here, it is requisite to read nrrwear. 

Tim. Plat. Vo l. II. 2 F 







226 


PROCLUS ON THE 


[book IV. 


differ according to latitude. And this is the cause of their not being obscured. As 
it does not, however, necessarily follow that the Sun has a middle position among 
tlie planets, mathematicians cannot procure that credibility through demonstrations 
that it has, which they are accustomed to obtain about most things. 

Ptolemy therefore says, in his Synto.iis,' that it is tit in conformity to good and 
probable reasoning, to place the Sun in the middle of the seven planets, in order 
that of the five planets prior to him, there may In* those that are perfectly sepa¬ 
rated from him ; and alter him, those that are m conjunction w ilh him, and precede, 
or att-nd him like satellites, lint in his 11y potlieses, 1 he does not very much 
contend for the truth ot this, nor infer it from the int. r\als of the planets, neither 
in that work, nor in his Si/ntmis. Much alt* ntion theretorc, is not to be paid to 
mathematicians, when tin s reason tnun probability. Put the tln uigist tlcaily 
t>a\s, * l that the Deiuiurgus sus|»en»leil six zones, and for the seventh hurled 
into the middle the fire of the Sun f and it is not lawful to disbelieve in what 
he bays. Plato however, looking to the abundant communion, and coiinascent 
profession of the Sun and .Moon from tin: same cause, and also their ingress 
into" the world, delivers them to us as conjoined. IS'or was he the author of 
this hypothesis of the Moon subsisting immediately after the Nun, but Anax¬ 
agoras, .is Kiuleiuus relates, was the first th.it vvasot this opinion. 

Again, tins also is a subject ol inquiry, on what account the Sun, Venus and 
Mercury, revolve w'ilh equal celerity. Ami some indeed, say from tin* mathe¬ 
matics, that the epicycles of these three -l trs are conjoined, and that then- 
centres are in one right line. As therefore, there is one apocatastasis of the 
motion of one right line, thus also the epicycles oi these planets make the 
same apocatastasis; and of the epicycles themselves, the extremes are less, but 
the middle epicycle is greater; so that both the equable and anomalous 
motions of them, are in the same ratio. But the interpreters of Plato, Por¬ 
phyry and Thedorus, who investigate tin-cause of this, refer the principle of the 
equality and inequality of the course of these planets to their lives. 1 ur accord¬ 
ing to them, the inequality or < quality of their swiftness, is either from their intel¬ 
lects tending directly through many media to essence, and ending in the same 

* The whole title ol this work is, MeyuXr, r-)» Aorpoio/uru, or Til K hRl AT CONSTRU CTION 

of Astronomy ft> the \r.iluans, it was tailed I he /Umagtit 

* i. e. Iu his wuik ell titled YWtrvu fwf I lVu.w^o^i, or The Hypothesis of the I’lanlts. 

This work illustrated by Jo. Hainbridgr, with a Latm version, and mathematical figures. Loud. 

1 G .’ 0 . Uo. 

1 i. r The C baldtan Julian. 


BOOK I \ .] 


TIMiEIJS OF PLATO. 


227 

tiling, though through different media ; or from tlie tendency of tliem to another 
and another thing. For the sun Irving essence, proceeds to intellect through life; 
Venus, being intellect, proceeds through life to an intellect [different froniitself]; 
and .Mercury being life, proceeds also to intellect; though the intellect in which 
the three terminate, is in the first essential, hut in the second intellectual, and in 
the third Utah Hence also they are moved with equal celerity, and though they 
appear to leave, and precede each other, yet they end in the same thing. .Saturn, 
however, Jupiter, and Mars, may he considered as differing indignity, and on 
this account, not of equal celerity ; though their not moving with the same celerity 
may also arise from not revolving through equal media. Thus for instance, if 
Saturn being essence, should immediately proceed to essence, but Jupiter should 
proceed to it through intellect alone, and Mars through both intellect and life; 
the first indeed will proceed without a medium to essence, hut the second through 
one equality, and the third through two. And thus, they will not move with 
equal celerity. For of the planets, the first triad is elevated to essence; but the 
second, to intellect; and the Moon, to life, which comprehends in itself all gene¬ 
ration, and proceeds as far as to the last recesses of the earth. These thing# 
therefore, arc said by Porphyry and Theodoras, in conformity to their ow n hypo¬ 
theses; asserting that all these are every where, vi/.. essence, life, and intellect, 
and that each of the Gods partic ipale of these three, but that a different peculia¬ 
rity predominates in difii rent, divinities, and also that the energy is different of 
different Gods, and that the elevation is through different media. 1 

1 he divine Jamhlichus however, neither admits the introduction of epicycles, 
as Ireing mechanical, and for* ign from tin* meaning of Plato ; nor the conception 
arising front life [essence and intellect] as vainly employing such like disjunctions, 
ingressions, egressions, and complications, as in a dream, and in no resjtect 
conformable to Plato. For where doe s Plato assert, that the elevation to essence 
is through life, intellect, and essence * M here also, does he arrange Saturn 
according to essence, but Jupiter according to intellect, and Mars according to 
life? Rejecting therefore' tlio-.e assertions, lie delivers a more simple theory, and 
says that the Moon first is arranged in the place 1 about the earth, as having the 
relation of nature and a mother to generation. For all things are convolved by 
licr, are co-increased when she increases, and are diminished when she is dimi¬ 
nished. But that the Sun is [the next] above the Moon, Irecause it evidently fills 
the Moon with powers,and has the relation of a father to generation. But above 

* Instead of it uWmv (ntnjv here, read ft f..U*i |Kwr. 

* Instead of cm ror yn r ko yor here, it u necessary to read cm roe wtpt yv y rower. 






22n 


IMtOCLUS ON THE 


[book iv. 


the Sun nre Venus and Mercury, these planets lieing solar, and fabricating in 
conjunction with the Sun, and also contributing together with him to the infec¬ 
tion of w holes. Hence their course is equally swi,t t!,at of tl,e S ‘ ,n * 311,1 
revolve about him, as communicating with him in the production of things. They 
are however, contrary to him ; not only according to the lation in their epicy cles, 
as we have 1 m- fore observed, and a> mathematicians say ; nor so far as the one is 
the cause of the evolution into light of things concealed, but the other is the cause of 
concealment, as astrologers strenuously assert, For they are so on these accounts, 
and abo on account ol the divine power its* If,’ who h we have before mentioned. 
Tor there is a certain admirable and transeendant power of the Sun; and on this 
account it is of itself incommensurate. But the powers of \ entis and Mercury 
impart by illumination symmetry, and good temperament, and in consequence of 
always revolving in conjunction with the "miii render the s..lar motion harmoni¬ 
ous, l-'or both are the causes of communion ; Mercury !m mg < oiiimoii m diurnal 
and nocturnal productions, and possessing both a masculine and feminine power; 
and \ finis possessing a binding power, and which co-adapts things that are s. pa- 
r.ited from each other. 

You in ly also s.*\, that Im cause the Sun neither uses ablations, nor additions of 
motions, nor becomes stationary, but Mercury and Venus, employ advancing 
and receding motions, and are at times stationary, they are allotted according to 
npjiearanco, powers contrary to the Sun, and not so tar as tin v proceed analo¬ 
gous to the first three mon ids, which are in the vestibules of the good, as we have 
U-fore observed. For the Sun, as w* learn in the Republic, gives subsistence to 
light, will! li is the image of truth But \ mils is the cause of beauty to general* *1 
natures, which is the imitation of intelligible beauty. And Mercury is tin. cause 
of symmetry to all things, subsisting as reason to things in generation, lor all 
symmetry proceeds according to one ratio, and according to number, of which 
this < iod is the giver. Those monads then-fore, subsisting analogously to, and in 
conjunction with cadi other, these planets very properly desire to he with each 
other, and revolve together. On this account also, they comprehend and are 
comprehended, through producing and co-operating with each other in demiurgic 
works. But if at one time they are moved swifter, ami at another slower, and 
when one* is moved swifter the others are not, nor when on* is moved slower, the 
r*>t are also slower in tln ir motions; it this 1 m- the case, those that are moved 
swifter, are very properly said to comprehend those that are moved slower, and 


J For qitoi here, read avnj>. 

1 Instead of i>« §T€fjoi here, il i» rfcjuuilc to rend o €rcpo%. 




HOOK IV.] 


TIM.EUS OF l’LATO. 


22U 

vice versa, tlie latter are said to hr comprehended hy the former. And there is 
one period indeed, of all things ; Imt the parts <>j tin* periods differing in sw iltness 
and slowness, cause some of these at one time and some at another, to comprehend 
and l>e coinpri bended hy each other, according to different parts of their periods. 
Hence, through these things, and trom what has liecn before said, we mav collect, 
that according to I’lato, the motion of the inerratir sphere is one and equable, 1 
hut that tiie motions of the seven planets are in themselves equable, hut with 
reference to each other anomalous ; except that three of them are equally swift 
in their course. For before he produced the seven planets, he said that their cir¬ 
cles were equally swift. But that the motion of each of them is equable, Socrates 
in the Republic manifests, when he says, that a Syren presides over the eight 
circles, uttering one voice in one tone ; so that an equable motion is common to 
them. The seven stars however are moved about their own centres, and also 
through the depth of their spheres. And both the other four planets, and the 
three, comprehend, and are comprehended hy each other, on account of the 
inequality of their jwculiar motions. For if as spheres they were cquablv moved, 
they would never at any time stiller tin*-, hut they would alwavs he similarly 
separated Iroin each other. 1 lus therefore, I’lato also says, that thev proceed 
through tin* heavens, having mutations m tinir motions. 

Hence, above this triad, which is thus harmonious, in consequence of \ rims 
uniting, and leading to communion the .Mercurial production, which is of a 
remitted nature, and the solar fabrication w hieh possesses intensity of povvi r. there 
is another triad, consisting of Saturn, Jupiter, and Mars. \nd Saturn and Mars 
indeed, are the extremes, and are contrary to each otln r, si far as the one is the 
cause of connexion, hut tin* other of division; and the one of cold, hut the other of 
Ik at. But Jupiter is arranged in the middle, and leads the demiurgic productions 
of Saturn and Mars into an excellent temperament. If however, \ou wish to 
survey the* middle arrangement of the Sun, after another manner, conceive two 
pentads on each side of him, la*ncath the Moon, and the tetractys of the* elements ; 
m order that you may understand the etherial nature to have something different 
from what is properly called air, or that you may also comprehend with it the 
nature of sublunary lire, which co-admiuisters the natures of all the elements, moves 
all tilings, and excites their productions. For whatever is destitute of lire is dead, 
refrigeration Wing contrary to life. But above the Sun are the governors of the 

* Ik the original hrre, there is nothing more linn gumyayvfitv o-i tara 11 larwrn i) fiia *a i n^iaXiy, but 
the sense requires lint we should read, conformably lu ibe above translation, ovrayayufitr *r« mam 
I IXarwra, *j rtf • avXarcti mirtfou, fita *a< o/iaAi). 



230 


PROC1.US ON THE 


[■OOK IV. 


whole ofgenemtion, li:i> in^ all of them in common, what neither the Sun, nor the 
Moon have, \iz. advancing and receding motions; through which the nature 
of sublunary substance is all-variously changed, by additions and ablations, 
accessions and remissions of jiroduetive powers, of hie, and ot the whole ot their 
essence. Hut the Sun is entirely extended from the middle. Anil of the Gods 
indeed prior to him, he perfects the production*; but excites, resuscitates, and 
variously changes the powers that are posterior to him. lit net the t biologist calls 
him the guardian of the universe, and leaves about him, demiurgic, undefiled, elevating , 
perfective, and many other eat hart ie and separating txneeraccording to which, 
revolving perpetually, he adorns the universe. 

“ lint with respect to the other stars, it anyone should think fit to 
investigate the causes, through which the Demiurgus established all ot 
them, the labour would be greater than that of the discourse itself, for the 
sake of which they were introduced. These things therefore, may perhaps 
hereafter be discussed by us at our leisure, in such a way as they 
deserve.” 

Uy the Other stars it is evident that Plato means Mars, Jupiter, and Saturn. 
Cut the word established, exhibits to us their jierpelual and incorruptible fabrica¬ 
tion. If however, as we find in some copies, you read they established,' this read¬ 
ing will a fibril von an indication, that the universe was generated and adorned 
by the Dennurgus, and by other causes. Tor a little lx fore, Plato said that the 
diwmty distributed in an orderly manner the seven bodies, ami the period of 
the circle of the different ; and in addition to this the peculiar souls of the stars, 
which he denominated circulations. Cut these are said [according to this read¬ 
ing] to have Iw en established by all the causes, in conjunction with which the 
Dennurgus fabricated them severally, making the whole world a statue, and 
establishing in it the statues of the partial («ods. It is here however necessary 
to call to mind, what we are accustomed to say concerning the order ot all mun¬ 
dane natures; viz. that the inerratic sphere is the cause to all things of ail 
invariable sameness of subsistence; but that of the triad under it, Saturn, Jupiter, 
and Mars, the first is the cause of connexion, the second of symmetry, and the 
third of separation. Anti again, the Moon indeed is a monad, the cause of ail 
generation and corruption ; hut the elements in generation, form a triad under 


1 lu tbe original ro. 



HOOK IV .] 


TIM/FA'S OF PLATO. 


231 


this monad. The media between this triad of planets and tin* Moon, are the 
planets that revolve with evpial celerity. And tin* Sun indeed unfolds truth into 
light, as we have frequently said. But Venus unfolds hcautv ; and Mercurv, the 
symmetry of reasons, according to the analogy ' of the monads in the vestibules of 
the good. If you are w illing also, y on may say, that of the beneficent planets, the 
Moon is the cause to mortals of nature, lieing herself tin? visible statue of fontal 
nature. But the Sun is the Demiurgus of every tiling sensible, in consequence of 
being the cause of sight and visibility. Mercury is the cause of the motions of 
the phantasy : for of the phantastic essence itself, so far as sense and phantasy 
are one, the Sun is the producing cause. But \ enus is the cause of epithy metic 
appetites; and Mars of the irascible motions which an* according to nature. 
Of all vital powers however, Jupiter is the common cause; but of all gnostic 
powers Saturn. Tor all the irrational forms are divided into these. The causes 
therefore of these, are antecedently comprehended in celestial natures. 

Some one however, may reasonably doubt from what has been said, where 
Plato constitutes the soul of the inerratic sphere, In ing afraid lest he should make 
the soul of the world t>* be the same with the soul of tint sphere; as Aristotle 
did afterwards. For we have tlx peculiar souls of the stars, through the lielbre 
inf illumed circulations, and a little farther on, Plato speaks concerning them. 
For lie says, th.it hi mg hound with animated bonds, they became animals. May 
we not say tber« lore, that as be plaees in the whole soul ot the universe, twofold 
circles, and twofold circulations, lie gives subsistence together with them to two¬ 
fold souls, that fit the inerratic sphere, and that of the whole planetary sphere, 
as one circulation? And again, assuming in the virile of the tiijf'crcnt, seven 
circles, he had fog« tlier with them mm ii souls, carried as in vehicles in the seven 
spheres. For tip* animation just now delivered was not of tin* spin res themselves. 
Hence in what he said ol the iiierr.itir sphere, he made mention of the animation 
of the stars, omitting the animation of the w hole spheres, as being comprehended 
in the circles ot the whole soul. For on account ol the form of diM us-umi usual 
with the ancients, he omits the subtile elaboration ot various animation. For 
universal animation is one thing; tb.it which is posh rior to this, and is universal 
partial animation, is another; partial universal animation is another; and the 
last of all, is partial animation. According to all the forms of animation like¬ 
wise, the whole world and the parts of it are animated. May it not be said also, 
that Timaus having on the preceding day heard Socrates suhtiiy discussing these 
animations, conceived that the peculiar elaboration of them would Lie supeilluous. 


1 There in an oiuusion in ihc original here of tar’ uvaXayutr. 


232 


PROCI.US ON THE 


[book IV. 


Socrates therefore placet! souls which lie railed Syrens, over the eight whirls [or 
spheres]. And again, he places one soul over the inerratic portion of the world; 
one, over the whole planetary region ; and one over the whole heaven ; unfolding 
the peculiar souls of all these, and animating the inerratic sphere in a twofold 
respect, both as one circle, having a division opposed to that of the seven circles, 
and as comprehending the multitude ot the fixed stars, and being itself a world 
universal and at the same time partial. And thus much in answer to tins doubt. 
But the reason why IMatu makes the discussion of the -tars to 1m- superfluous, is 
evident. 1 'or the thing proposed by bun was to show what secondary time is, 
ami how, ami whence it is consummately ellected. 

“ When therefore, each ot the natures necessary’ to a joint fabrication 
of lime, had arrived at a local motion adapted to its condition, and they 
became animals through the connecting power ot vital bonds, they then 
learned their prescribed order. 

AN liat the animation is of the bodies of the seven cosviocrators, and w hat 
the order, has been shown through what has been already said. But how 
each of them is an animal, and is suspended fioin a more divine soul, and 
what each contributes to the |»erfoctioii of the universe, Plato delivers in 
these words, to those who are able to perceive his meaning. For each 

of them is allotted an appropriate life and motion, l or since the demiur¬ 
gic sacred law distributes to each of the mortal natures that which is adapt¬ 
ed to it, what will 5011 say concerning the leaders and rulers of the universe? 
]\I us t it not he this, that they p-c« ive from the father that which is adapted to 
them ami is their good, and that being resplendent with beairty they not only 
co-operate with the father in the generation of time, hut also lead and govern the 
whole world ? And how is it possible that thus shaking concerning them, we 
should not speak rightly ? I 11 addition to these things also, they not only receive 
from the demiurgic moir.ul the beautiful and the good, hut being self motive, 
impart these to themselves, and begin from themselves the donation of good ; 
which Plato indicating, says “ that each of than arrived at a local motion adapted to 
its condition ,” as defining to itself the measure of the life and order and motion 
which it is allotted in the universe. Since however, each of them, I mean ear h of 
the seven bodies, lias a twofold life, the one inseparable, hut the other separable; 
anti the one intclh dual and established in itself in a leading and ruling manner, 
but the other distributed about body, which it connectedly contains, and moves ; 
and since according to the latter, each is an animal, but according to the former 



ROOK IV ] 


TIM ITS or PLATO. 


233 


a find;—this being the ease, Plato sepurating both these, ami considering the di¬ 
vine and intellectual soul, and which do«*s not depart from intelligible*, as nm> 
tiling, iuit tin 1 animal which is suspended from this, has its life from, and is the 
intake of it, as another, lie says “ that being bound xrith vital bonds, they became 
unimals , and baron/ their prescribed order." l or a divine soul learns the demiur¬ 
gic will, and understands the works of the father. 1 It also co-operates with hint 
in the production of mundane natures, hy intellectually perceiving him, and 
being tilled hv him with divine powers, lor it i" not possible for either intellect 
or soul, to provide for wholes in an e>« nipt manner, in any other way than by 
the participation of deitv, and through a div inc|y-in>pired life. 

Then co-operating therefore, in the production of time, manifests that they are 
allotted a secondary powi r, in the fabrication of it; the father of them possessing 
a primordial power. I or he indeed generates the wholeness of time; but they 
produce, together with him, the parts of which time consists. For the periods of 
these are the parts of the whole of time; just as they were generated the parts of the 
world. But the animal bound with vital bonds, is the animated bodv, which has 
life from the soul allotted to it, according to the demiurgic allotments. For if with 
us, the animal is different from the man, and the visible Socrates is one thing, but 
the true Socrates another, much more are the Sun and Jupiter [different from 
the visible orbs of them] which consist of body and soul. ll« nee Socrates in the 
Pir.edrus bluim s those, who assert that a div ine animal consists of body and soul. 
" For ignorantly, and without sufficiently understanding, says he, we feign a (Jod 
to be an immortal animal, hav ing a soul, and having a body, and these connas- 
ccnt with each other through the whole of time.” And if it be requisite to speak 
w hat appears to me to be the truth, the unity which is in each and which is the inef¬ 
fable participation of the fountain of whole unicul numlw rs, is primarily a find. But 
secondarHi/ intellect, which contains every thing stably, 1 uniformly, and inflexibly. 
And in the third place soul, being filled from intellect, and unfolding the one compre¬ 
hension of it. The first of these also, is truly a < iod ; tin* second is most div ine ; 
and the third, is likewise divine, but illuminates the animal w ith the peculiarity 
of deity. According to this also, the animal is divine, lining bound with vital 
bonds, which you may say arevivitic, demiurgic, and indissoluble bonds, as Ti- 
mams says farther on. Fur the divine bodies, are wholly bound in souls, and are 
comprehended by, and established in them. The binding likewise, indicates the 
stable and immutable comprehension of the bodies in the souls, and the undis- 

1 For row rnrroi lure, it is nfifi'arv to read row mrpo. 

* Instead of e£>tr r '7/ i(,b ' > in lius plat c, it is necessary to read mt. 

* Tor cft&rvftHt here, it is requisite to read ^on^wi. 

'Jtm. Plat. Vol. II. 2 d 


234 


PKOCLIS ON TI1E 


[book IV. 


joined communion of thorn with souls; Divine bodies however, living such, co¬ 
operate with the Domiurgus in the production of time, call forth the one and 
invisible power of time, and afford to it a progression into the world, w hich unfolds 
into light many temporal measures, lienee through this the whole of tune de¬ 
rives its completion, imitating the time which consists in mwilnring, since 
it consists itself in being numbered, and in short becomes what it is 
from many numbers, in ordr r that it may be similar to that which is truly total 
time, and is comprehensive of all apocatastalie numbers. 'I he joint fabrication 
tin rcfore, indicates production proceeding to the end, and a p< rlect energy. 

“That according to the oblique latiou of the circle of the different t 
which moves in subjection to the circle ot the mine, these orbs should by 
their revolution, partly form a greater, and partly a less circle; and that 
the orb which formed a less circle should revolve swifter, but that which 
produced a greater, more slow.” 

You may kay that the ohliipu lation of the circle of the different, signifies a 
lation according to the obliquity of the zodiac. For the motion of the planets is 
according to the poles of the zodiac, that we tuny speak, mathematically. For 
Mich ail explanation is not to Ik* despised by those who discourse about the celes¬ 
tial bodies. Or, according to a more intimate jwreeption of the tiling, you may 
sa), that this obliquity manifests tin* cause of generation, and the mutation which 
pre-exists in the n lestial orbs. For generation indeed, participates of difference 
and varietv from the revolution of the circle of the different [i. e. from the circula¬ 
tion of the planets]; hut it participates of sameness, and a subsistence which is 
always the same, from the circle of the mine for tin* inerratic sphere], as Aristotle 
also says. For if tin* circle of the same alone existed, there would not he mutation 
and generation, hut all things would Ik* uniform, and being always generated, 
would remain invariably the same. And if" tin* circle of the different alum* existed, 
all tilings would he without stability, and would he in continual motion. In order 
then-fore, that there may he both permanency and motion, and that this vs hole 
may 1 m*, as it is said, an immutable mutation, and an immoveable motion, tin uni¬ 
verse has both these circulations. And the variety indeed of geiu ration, b< comes 
apparent through the circulation of the circle o f the diijerint; hut communion and 
immutability, through tin cm le of the same. I5ut of these again, tin* one is «fleeted 
through the < ir< le of sameness of the soul, and the other through the soul s ciri le 
of difli rence. \lid of tin se also, the one is through intellectual sameness, hut the 
other through demiurgic difference. And of these last, the one is through intelli- 







BOOK IV.] 


T1M/LUS OI PLATO. 


236 


giblc bound, but the other through intelligible infinity. After tins manner therefor**, 
tlie obliquity must Ik? understood. 

And here you may see what the difli rence is, as delivered by Plato, between 
the psychical lation of tin- circle of dillerence, and the corporeal. For he calls 
the former straight, but the latter oblique, l or the former is und* tiled and index¬ 
ible, but the latter proximal* ly governs tin* variety of generated natures, and has 
a visible iiusjuability, and a certain position and habitude witii tesjiect to the uni¬ 
verse. But the revolution of the circle of the different being such, it proceeds' 
through the circle of the sui/ic , and is governed by it. For it is moved by invisible 
causes, and by the inerratic sphere itself. Or rather, it receives through it motive 
powers; and is governed by it, because it is convolved, according to the one, and 
inerratic motion of it. And this indeed, is said mathematically. But after another 
manner, you may say that the nature of the same and similar has dominion, in 
order that the world may be one; that all things may as much as possible be 
perpetual; ami that the world may imitate animal itself, in which all things have 
an eternal subsistence. For if the circle of the different had dominion over the 
circle of the same, there would I»c less of the immutable than of the mutable, in the 
universe, and the world would not receive all the perpetuity which it is capable 
of receiving. But in this case, it would lie less similar to animal itself. The 
lation therefore, of the circle of the different being governed by the lation of the 
circle of the same, proceeds* within it, circulates through its concavity, and revolves 
together with it. 

“ And with respect to the seven bodies, some of them being slower, 
but otlicrs sw ifter; those that revolve in a less circle, revolve more swiftly ;* 
but Saturn revolving in a greater circle, moves more slowly." 

Plato says this, looking to the apocatastases of the planets. Hence, he says, 
that they revolve swifter or slower, and not that they simply proceed swifter, 
hut revolve slower. For when, as circle is to circle, so is time to time, then the 


* Tor ti<ri lien*, it is necessary to read x-poeiirt. 

’ Here likewise. for tm, read tpoutn. 

1 This portion of the text is omitted in all the printed editions of the Tirowus. The original is as 
follows: ciictrni ra oera <rwpara, ra fitr (ipabvrrpa o era, ra br (tarrv. ra ptr eXarrw wep<ioi ra cwXor, 
dnrwpov (Itff Oar-roe) erpinne c b* gpoyot ftnSm wtp iwr ftpabvTtpor. This portion of text, appears also 
to have been wanting id the Fledicean manuscript from which Fionus made his translation of Plato, 
for be has not translated it. 


IMtOCLUS ON THE 


[book IV. 


‘2 id 

liodie* winch arc movetl are equally swift. For let one circle he double of another, 
and one time of another, then the "renter circle which is moved in the double 
line, w ill lie moved [over the same space] in half the time of the less, but the less 
will be moved in half the time, over the same space. Hence, they are equally 
swift. For things are equally swift, whit h arc mn\ed o\er the saint; space in the 
same time. Hut when one circle is to another, in a "renter ratio than one 
time to another, the motion of the "renter < irt It* is the swifter. For let this 
| H . so, anti let it he us circle is to < ill le, so is time to a certain time, which will 
then fore In* less than tin tune from the liisl. lor the same thin" will have a 
"rt alt r ratio to the less. The greater * ir* le tin n fore, m this less time, which is 
less than the time from the first, will pass over the same span* as the less circle. 
I'or it has l»ecii ih inoiistrati d, that it t in 1* is to circle, as time to tune, (lit motion 
of the less ts equally swill with that of the greater lilt le. Moreover, the motion 
of the h ss eirele Inmi the first was performed m u less time than the tinio 
from the first, ileiice the same interval, is passetl over by the one circle 
in a greatt r, hut hy the other in a less time. The motum therefore of the 
less circle, is slower than that of the "renter. Again, if the ratio of one circle 
to another, is less than that of onetime to another, the motion of the greater 
circle will Ik- slower than that of the 1 « >s. For if you make as circle is to circle, 
so is time to another time, you will make it tube ton greater time. Fur the 
panic thing has to the greater a less ratio. So that tin; greater circle will in a 
"reatt r tunc pass o\er 11 it* same space, than the less circle. It is therefore slower. 
Hence, these things thus subsisting, 1’lato does not now investigate what the con¬ 
dition is of the planets with respect to swiftness and slowness; for this requires a 
more ample consideration; but he adds, that there is a diflerciit apocatastasis 
of diflerciit plain ts, and of some slow* r, but of others more swill; the swiftness 
and slowness, being produced, either from the anomalous nature of the motions, 
or, which is more true, from the stars* Ining all of them moved with equal cele¬ 
rity, hut ore cueh having to another a greater ratio, than one time to another. 

In short, thus much ought to be know n concerning the motion of the stars, that 
thev have not a rolling motion alone on their spheres. I or this motion is foreign 
to spherical bodies. Nor do tin v alone remain fixed. For bow would they be 
a „v longer of a circulating nature! Hut they circulate about tin ir centres, lini- 
tatui" the universe, according to the opinion of Plato; without being at all in 
want of the hypotheses employed by astronomers, as I bate In-lure observed. 
I'or if Plato thinks that the fixed stars are thus movt tl, through an imitation of the 


1 i. e. Let what has been before demonstrated be admitted. 
1 Fur arfpwv lure, read ocrr^iwi* 



hook i* ] 


TIM/HUS OF PLATO. 


237 


universe, much more will lie "rant that those stars which are allotted the government 
of the universe, and a leading dignity, imitate the whole world. These therefore, 
are moved about their centres; hut the spheres in which they are contained, and 
which are as it were moving rulers, convolve them either swifter, or slower. Except 
that Pluto gives to them a more various motion, because they are media ls-tween 
things that jut treed in a right line, and tilings that by themselves are alone moved 
in a (irele, and moves each of them about its centre, anti through its proper sphere, 
so as to become elevated, and near the earth, and to revolve about the northern 
and southern parts; by which motions they are inferior to the fixed stars, though 
they are otherwise allotted a liberated dignity and power. 

“ But from the lation of the circle of the same, the orbs which compre¬ 
hend, appear through the circulation of those that move more slowly, 
to he comprehended. For all the circles of them revolve with a spiral 
motion, because at one ami the same time they arc moved in two contrary 
directions; and in consequence of this, the sphere which has the slowest 
revolution, is nearest to that to which its course is retrograde, and which 
is the sw iftest of all the spheres." 

Circulation, as wo have frequently observed, 1 m ing twofold, one from the cast 
to the west, hut the other from the west to the east, lie who understands hotii these 
circulations, w ill know what is the common, and what the peculiar motion of the 
stars, and which of them are moved swifter, and winch more slow. For he will 
look to their jMVuliar motions, and will know that those are swifter which are in 
comerjuentia ; and thus, he will not admit that Saturn is swifter than the Moon, 
hut he will see that the Moon is more eastern, and that Saturn is comprehended, 
but the Moon comprehends. But he who fancies, that there is onl\ one simple 
motion ot all the stars, which is from east to west, when he sees that Saturn and 
the Moon, are at one time together, hut that .it another time Saturn is more west¬ 
ern, as Ir.ning moved to a greater extent, w ill say that tin Moon is comprehended 
by Saturn, n/,. the swifter by the slower. The cause however of this e rror, arises 
from alone looking to the period of the circle of the same, which possesses much y 
power and strength, anil not considering the peculiar motions of the planets, nor 
perceiving that they do not make their transition in nntea dentm , but in coiiM t/ucnlia. 
l or asserting this also, the Athenian guest or stranger illumes the multitude and 
those who are ignorant of astronomy. “ For it is disgraceful,” says he, “ if we 
survey a stadium, and do not know which of the racers runs swifter, anil which 


238 


PROCLUS ON THE 


[book I*. 


Hlower; am! he must be considered as absurd, who fancies that the swifter is the 
slower course. But it is much more disgraceful for those who perceive truly 
Olympic races, not to know the swifter and slower period, through ignorance of 
astronomy." For the bodies that revolve with the greatest celerity, appear to l>e 
comprehended by tho^e that revolve more slowly, though they in reality will he 
wen to comprehend, by those who are able to look to their proper motion. But 
the latiou of the circle of the same, vanquishing the body which is nearest to it, 
causes it to appear most rapid in its motion. That however, is nearest to it, which 
is the b ast distant from it. I or let, if it should so happen, the Moon and Saturn 
be near tin* Cor la-onis, or heart of the Li m; then the Moon being moved with its 
jieeuliar motion, will depart from this fixed star; but Saturn for many nights will 
be su n about the same place. I he astronomer there fore, knows that the M oon 
departs from this star more rapidly, on account of the motion of the Cor Ltmis 
in consequentia. But he w ho is ignorant of astronomy, w ill fancy that the Moon 
and Saturn being moved with the universe towards the same parts, do not make 
theirapocatastases after the same manner; but that the one, as swifter, arrives at 
the west before the other ; but tliat the other as slower, arrives at a more western 
part. This then fore, would be the conclusion according to the opinion of the 
multitude. This may however, happen to be true, I mean that Saturn is the 
swifter; if, as we have before ohsi rved, the ratio of the circle of Saturn, to the 
circle of the Moon, is greater than tin* ratio of the apoeatastasis of one time to 
that of the other. For the body which is nearer to the sphere of the fixed stars, 
will be sw ifter, for the before mentioned reasons. 

But what i> the meaning of the assertion, that the planets “ revolve uith a spiral 
motion , bet au.se at one and the same time theif are moved m two contrary directions 
And how are we to admit of contrariety in a circular motion? For each of the 
planets being moved with two local motions, i* not the cause of the spiral motion ; 
but this arises from their being moved in the oblique circle [i. e. in the zodiac] 
towards the equinoctial. Thus, if some one supposes that the Sun is moved with 
the universe towards the equinoctial, the cause of this will not be a spiral motion, 
though there is an anti-circulation. IVor must it l>c simply admitted that the motion 
which is contrary to a circular motion, is another motion [i. e. is a motion of a 
different kind]. For many beautiful arguments have liecn urged against this 
opinion. May not therefore the words, moved at the same time m two contrary 
directions nu-an, that they are not only moved at one and the same time to the 
east and west, but also that they become both according to breadth, and according 
to depth, nearer to, or more remote from the earth, and more northern, or more 
southern ? For these two motions, make a spiral, in conjunction with the lation 


BOOK IV ] 


TIM/EUS or PLATO. 


230 


of the universe. The spiral likewise, is adapted to the planets, which are media 
between the fixed stars, and snhlmiary bodies; the former being moved according 
to a circle alone, and the latter, in right lines. Just again, as it is natural to the 
planets being media, to be moved both anomalously and equably, according to 
length, breadth, and depth ; in order that they may have the paradigms of the 
natures that are all-variouslv moved posterior to themselves, and may imitate 
through circulation the uniform subsistence of the natures prior to them. These 
things then fore, are manifest to every one. 

It is however, not at all wonderful, that contrariety should exist in the heavens* 
prior to the contrarieties in the revolution of the circle of the ihj/cnnt ; since in the 
genera of being there is said to be a contrariety of sameness and difference, motion 
and permanency, anil in the principles themselves of these, bound and infinity. 
For these are contraries, because in the terminations of them, there is a certain 
contest and dissontion, though they always possess the power of acting in con¬ 
junction with each other. It is by no means wonderful therefore, that there should 
also be in the heavens, a contrariety of these motions. For those contraries are 
not now assumed, which are hostile to, and corruptive of each other; for these 
are material and partible natures; but simply those, which are effective of con¬ 
traries, and those which are most distant from each other. For this also is a cer¬ 
tain mode of contrariety in nature; since, that the apparent motion of the hea¬ 
venly bodies is one thing, and their true motion another, indicates the pre-suli- 
sistence there of non-being, and its complication with being. T he figure of the 
spiral likewise, is no vain, fortuitous thing, but gives completion to the media 
between bodies that move in right lines, and those th.it are moved in a circle. 
For the circle alone, as vve have said, is in the inerratic sphere, but the right line 
in generation. And tbe spiral is in tlie planetary region, as having a co-mixture 
of the periphery and the right line. The motions also according to breadth and 
according to depth, are the proximate causes and paradigms of the motions in the 
sublunary region, viz. of the upward and downward, and the oblique motions. 
Perhaps likew ise, the theurgist [Julian] in celebrating time as of a spiral form, 
and as both y oung and old, directed his attention to this, conceiving that the 
temporal |*eriods, were esjieeially to lie known through the motion of the planets. 
And thus much concerning these particulars. Put Plato adds in the next place 
as follow s: 

“ And that these circles might possess a certain conspicuous measure 
of slowness and swiftness with reference to each other, and that the 


240 


1MIOCLUS ON THE 


[book IV. 


motion of the eight circulations might be manifest, the divinity enkindled 
a light, which we now denominate the Sun in the second revolution from 
the earth, in order that the heaven [i. e. the world] might in the most 
eminent degree become universally apparent, and that such animals 
might participate of number as are adapted to its participation, receiving 
numerical information f rom the circulation of the same and the similar/’ 

Plato lion* delivers the one rilling cause of the generation of visible time. For 
as the Deminrgus constituted invisible tune, so the Sun produces the time which 
is visible, and which measures the motion of bodies. For through light, it leads 
into visibility ever) temporal inlenal, hounds all periods, and exhibits tin* mea¬ 
sures of the restitutions of things to tin ir pristine state. Deservedly therefore 
is the Sun a conspicuous m< asure, a> especially unfolding the progression 1 of time 
according to number, into the universe. For it has a more accurate jieriod than 
that of the five plain ts, its motions being less anomalous than theirs ; and also than 
that of the Moon, In always t< miniating at the same point its progressions to the 
north and the south. Hut if it has a more accurate period, >t is deservedly a 
measure of measures, ami from itself hounds ’ the periodic measures of the other 
plain ts, and the swiftness of their motions with reference to each other. It also 
m a greater degree imitates the perpetual permanency of eternity, l>v always 
revolving after the same manner. In this way therefore, it differs from the 
planets. 

After another manner likewise, the Sun is a more manifest measure than the 
measure of the inerratic sphere. I or though this sphere has a certain appropriate 
measure, a proper inti rval, and one immutable number of its peculiar motion, yet 
the solar light causes this measure and all the < volution of apparent time to be 
manifest ami known. lienee Plato says, “ In order that there might be a certain 
consj'icuous measure For though there is a certain measure in the other planets, 
vet it is not clear and manifest. Hut the sun unfolds into light both other intelli¬ 
gible* and time. Von must not however on this account say that the solar light 
was generated lor the sake of measurement. For how is it possible that wholes 
should subsist for the sake of parts; governing natures for the sake of the go- 
virned; ami per|ietual for the sake of corruptible natures ? Hut we should rather 
"ay that light possessing an evolving power unfolds total time, and calls forth its 


* For wffwihir here, il is necessary to rr.nl wpontov. 

* For ywpiUtiv here, it is necessary to read cpizti. 





BOOK IV.] 


TIM.’EL'S OF PLATO. 


*211 

supermundane monad, and one measure into the measurement of the periods of 
bodies. And thi> makes time to Ih\ as it were, sensible. Hence it is the light of 
the Sun which causes every thing that moved to have a clear and manifest 
measure. And this indeed is its whole good. After wholes, however, it likewise 
benefits parts in a secondary degree, For it imparts the generation of number 
ami measure to the natures w hich arc adapted to participate of these. For ir¬ 
rational beings indeed are destitute of these ; but the genera of daemons, who 
follow the periods of tie* Hods and men, become partakers of them. The supply 
of good tin re fore through the solar light, beginning supernally from wholes, 
descends as far as to parts. And if beginning from visible natures, you are 
willing to speak of such as are invisible, the light of the Sun gives splendor to 
the whole world, causes a corporeal-formed nature to be divine, and wholly 
filled through the whole of itself with life, lint it leads souls through undefded 
light, imparts to them a pure and elevating power, and governs the world by' its 
rays. And it likew ise fills souls w ith empyrean fruits. For the order of the Sun 
is supernally derived from supermundane natures. Hence Plato does not here 
fabricate the solar light, but says that the Deiniurgus enkindled it, as giving sub¬ 
sistence irom his own essence to this sphere, and emitting from the solar fountain 
a life extended into interval, and continually renewed. And this also is asserted by 
thcologisls concerning the supermundane firmaments. 

On this account, it apjvears to me that Plato delivers a twofold generation of 
the Sun; one indeed, in conjunction with the seven governors of the world, 
when he fasl.i oris the bodies of them, and insi fts them in their ciiculalious; but 1 
the other according to the enkindling of light, through which he imparts to the 
Sun supermundane power. For it is one thing to generate the bulk of the Sun 
itself by itself, and another in conjunction with a ruling characteristic, through 
which the Sun is called the king of every visible nature, and is established analo¬ 
gous to the one fountain of good. For as this fountain, Iwiug better than the 
intelligible essence, illuminates both intellect and the intelligible, thus 
also the sun being better than a visible nature, illuminates both that which is visi¬ 
ble and sight. But if the Sun is beyond a visible essence, it will have a super¬ 
mundane nature. For the world is visible and tangible, and lias a body. Hence, 
we must survey the Sun in a twofold respect; viz. as one of the seven planets, 
and as the leader of wholes; and as mundane and supermundane, according to 
the latter of which he splendidly emits a divine light. For in the same manner 
■as the good luminously emits truth which deities the intelligible and intellectual 
orders ; as Phanes in Orpheus sends forth intelligible light which fills with intel¬ 
ligence all the intellectual Hods; and as Jupiter enkindles an intellectual oml de- 
Tun. Plat. Vol. II. 2 II 


242 


PKOCLUS ON THE 


[BOOK IV, 


miurgic light in all the sup vrtnnndane Gods ; thus also the Sun illuminates every 
tliiii" visible through this undctiled light. The illuminating cause too is always 
in an order stqierior to the illuminated natures. Tor neither is the good intelligible, 
nor Thanes intellectual, nor Jupiter siqicrmmidane. In consequence of this rea¬ 
soning therefore, the Sun being supermundane emits the fountains of liuht. And 
accordin" to the most mvstic doctrines, the wholeness of the Sun is in the super¬ 
mundane orders; for in them there is a solar world, and a total li”lit, as the 
Chaldean oracles'assert, and which I am persuaded is true. And thus much 
concernin'; these things. 

Jt is nspiisite however to return to the words of the text, and to explain them 
as follows : The words then, “ in order I hat there might hr a measure,' do not sig- 
nif\ a devised measure, but that which itself measures and defines corporeal 
motions, anil Generates visible time. The winds also, “ that the mutton of the 
eight Circulations might Ire manifest ,” refer to this measure, which passes through, 
and measures the measures pertaining to the paths of the eight circulations. Tor 
w e sav that the common apocalastasis ot the i ight rev olutions consists ot so many 
years. Hut we obtain a knowledge of the solar year through light. Tor through 
this we know what portion of the /.odiac the Sun occupies, what portion hi: leaves, 
and to what part of it he procei-ds. lb nee also, we know by the transition ot 
light, the quantity of the time, m whit h the miii passi s through his proper circle, 
and jierfurms his revolution, and in how many years all the periods of the eight 
ciri les are completed Hv this likew ise, we are able to measure the solar period, 
and the common period ot tin: otln r circulations, which is the same thing as to 
measure their joint upocatastasis. Hut the words, “ the divinity enkuullcda light , 
exhibit to us the non-temporal hypostasis of light, proceeding from an invisible* 
cause, and from the demiurgic essence. Again, the words, “ im order that the 
heaven , or world might in the most eminent degree become universally apparent, have 
a cause of tin* following kind. It is necessary that the whole world should as 
much as possible be tilled with the solar light. Hut the mass of the earth is natu¬ 
rally dark. Hence, it is requisite that the Sun should lx* nearer to the earth, in 
order that it may relieve its darkness. Tor that which is nearer illuminates more 
abundantly. And when that which illuminates is greater than the thing illumi¬ 
nated, it is able more largely to imparl its light. But the words, “ in the most 

' Accenting to ttie Chaldaic dogmas mi < spla u«d by l’scllus, there arc seven corporeal worlds, one 
empyrean aud the nrsi; after this three ethereal; and then three material worlds, viz. the nierratic 
sphere, the seven planetary spheres, and the sublunary region. They also assert that ihere are two 
»olar worlds; out which is subservient to the ethereal profundity ; the other zoiuic, being one of the 
»e\eu spheres. 


HOOK IT.] 


TIM/EUS OF PLATO. 


‘243 


eminent degree” signify that the Sun illuminates all the world as much as possible. 
For lie is not able at once to illuminate the whole earth ; but partially, by his cir¬ 
cular motion. In the least time however, he at once illuminates the whole earth, 
according to the equinoctial circle. For when he rises anil sets, giving light to 
more than half the earth, he in this one circulation illuminates the whole earth. 
But if hv the word heaven, we understand that which is moved in a circle, neither 
tloes the Sun at once illuminate the whole of this. For there are also shadows 
there, on account of the obumbrations of the stars and the Moon. Nothing how¬ 
ever, except the Sun, is free from shadow in the world, as neither is any thing 
mundane without matter. But supermundane natures alone, are without shadow, 
and immaterial. Hence the Sun is truly shadow less, and unreceptive of genera¬ 
tion, all other bodies receiving at different times, different illuminative additions. 

\\ hy therefore, it may be said, did not the divinity enkindle a light in the first 
of the circulations from the earth 1 We reply, because the fulgid splendor of the 
Sun is of itself incommensurable to'generation. But the Moon being a medium 
between the two, and first receiving the light of the Sun, makes it to be commen¬ 
surate to the realms of generation. For the Moon, as Aristotle says, is as it were 
a less Sun. It is necessary however, that being proximately above generation, 
it should not be the most splendid ami the most luminous of bodies. For 
it is not lawful that a tiling of this kind should approximate to that which is 
obscure and dark, hut that which is secondarily fulgid ; and which has always 
indeed, its ow n proper light, hut in the participation of a superior light, exhibits 
mutation, and this in an orderly manner. For that which has arrangement and 
order, is more excellent than that which is without order; that through this mu¬ 
tation, it may be tbo paradigm of the very mutable nature, which matter introdu¬ 
ces to generated tilings; just as the opposition of the earth introduces the priva¬ 
tion of light. These things how ever, admit of a more ample discussion. 

But that the stars, nnd all heaven, receive light from the Sun, may In* easily 
perceived. For that which is common in many things, exists from one canse, 
and exists from it in one way as exempt, hut in another as co-arranged ; hut this 
latter mode of the subsistence of the cause, is that in which it primarily partici¬ 
pates of that one form. But that primarily participates, in which this form subsists 
primarily, or' especially. If therefore, light especially subsists in the Sun, this 
will lie the first light; and from this, the light which is in other things will Ik* 
derived. And thus much for this particular. We have however shown the 

1 For tori bo*, it is obviously necessary to read *. V bat is in this place demonstrated by Proclus, 
viz. that all mundane light is derived from the Sun, completely subverts the rambling opinion of the 
modems, that the bud stars arc so many suns. 


244 


PROCLUS ON THE 


[book IV. 


meaning of tlie words, “ that the heaven might in the most eminent degree become 
universally apparent ." For if l»v heaven yon understand that which revolves in a 
circle, the Sun does not always illuminate the whole of the Moon, but only during 
the time from the conjunction to the full Hut if you understand by it the 
whole world, then, as we have said, the Sun only accurately illuminates 
the whole earth, in one day, when he is in the equinoctial circle, and in rising 
and setting, is di imetrically opposite to the earth. It remains therefore, to see 
what the number is which is produced by the lation of the same and the similar, 
through the ttspective guardianship of day and night. This numlier then, is 
neither intellectual nor dianuetic, but doxastic, aflordiug a document ol the 
numlx-rs which pre-exist in forms. For tlu-re are many dilh renees in many tilings 
of generated numlx rs. And as we know the number ot in\isible time, by' the 
dianuetic number, so by that which is doxastic, we apprehend the number of 
visible time. 

“ Night therefore, and Day were thus generated, am! on account of 
these the period of one most wise circulation was effected. And Month 
was produced, when the Moon having completed her eirele, became in 
conjunction w ith the Sun. Hut Year when the Sun in revolving had com¬ 
pleted his circle. A few only of mankind however, understand the 
periods of the other stars, give names to them, and measure them with 
relation to each other, regarding the numbers adapted to this purpose ; 
so that, as I may say, they do not know that time is the wanderings of 
1 these bodies, which employ lations infinite in multitude, and admirably 
diversified.” 

Through the generation of light nights and days bad tlicir progression, 
and the smallest measure of time is divided by these intervals. For the 
period, says he, of one most wise circulation, i> effected by night ami day; 
the intellection of the inerratic sphere, or the circle of the same, being the 
one most wise circulation; but the period of this circle, being the circulation of 
that sphere. For circulation is an energy and a period. The intellection how¬ 
ever, is of a more principal nature; but the period is the i fleet ot intellection, 
imitating circulation. The space therefore of day and night is tins. Hy this 
however, years and months are measured. For we measure greater by less 
intervals; just as by years, the whole apocatastatic time of the universe is mea¬ 
sured. It is likewise requisite to observe, how the peculiarity ot these is a 
medium between monadic forms, and the forms which subsist in the multitude of 


noon iv.] 


TIM,HUS OF PLATO. 


24 o 


individuals. For some forms are indeed in one tiling, yet not always in the same 
tiling according to numlier, hut in many things. Year however, and Month, are 
always in one tiling according to numher, on account of the mutual vicissitude 
of individuals [i. e. of the sun ami moon] in a circle. For one month succeeds 
another; and one year another; hut each is always one. These things therefore 
do not reijiiire much discussion. 

Perhaps however some one may douht how Plato savs, that Night and Day 
formed the period of one most wise circulation. F'or this is the very thing for which 
Aristotle accuses Plato. \i/.. to call circulation time; though now Plato adds 
lime to the universe when in motion, as being something different from motion, 
lint if the. motion of the universe is different from the time of the universe, the 
motion also of each of the hodu s that are moved in a circle, is dififrint from the 
periodic time of tin- motion. 'Phis then fore may lie the occasion of doubt in the 
words before us. llow likewise is the period of the inerralic sphere the swiftest, 
hut the bodies which are nearer to it are slower according to their apocatastasis 
than those that are farther from it ? May it not therefore, he proper to sav, in 
answer to the former douht, that period signifies two things, at one time motion 
itself, hut at another, the measure and condition of motion; just as a niedimnus 
and a co/v/r, and each of such like measures, are denominated in a twofold re¬ 
spect. Hence the period of the inerratic sphere must not now be said to he the 
motion of it, hut the temporal interval of the motion. May it not also lx* said, 
that when Plato calls time the wanderings of the heavenly hollies, he means 
nothing else than that the periods of these are time ? For these are things num¬ 
bered. Hut time, as they also say, is that which is numbered of motion. It is 
just therefore as if it should be said, those oxen are a number of such a magnitude. 
For thus also periods are time, as being a number of a certain magnitude. 

Ilut in answer to the second doubt it may i»e said, that Plato assumes the 
apparent apocatastasis of the inerratic sphere, and w hich makes the space of a 
day and niadit; since there is another true apocatastasis. For the point which 
now rises, does not rise according to the same hour with that which follows it, 
nor do the other points subsist .similarly, all which however contribute to the 
apocatastasis of the inerratic sphere. For neither do all the points in that sphere, 
and all the fixed stars, make their apocatastases according to the same jH-riod. 

It is necessary however, that they should, if we assume an accurate apocatastasis, 
which takes place in a great length of lime. For it is evident, that all the stars 
which are in the inerratic sphere, and are moved by it, and which have habitudes 
to each other, and to it, subsist differently at different times, and together with 
these tilings, have at a dilferent time, a different lation towards the centres; and 


PROCLUS ON THE 


246 


[book Mr. 


also, that their apocatastases to the same things in every respect, is effected in a 
very great length of time. 

Moreover, some one may also doubt, how Plato calls the measure of the 
apocatastasis of the lation of the inerratic sphere, Night and Day. For this 
measure is every where supenially derived, from the one intelligible cause of the 
universe, and from the first paradigm. But Night and Da} are in the sublunary 
region. In answer to this doubt, it may lx- said, that the temporal interval which 
is primarily in the circulation of the inerratic sphere, and the solar light, are 
effective or Day and Night. From things last therefore, and which are known to 
tis, the whole measure is defined. For this space of night and day is one thing, 
and that which is in invisible time, another. The funner also is the image, and 
ultimate termination of the latt< r. For their are many orders of Night and Day, 
intelligible, intellectual, supermundane, celestial, and sublunary, as likewise the 
Orphic theology teaches. Anti some of these indeed, are prior to the fabrication 
of things ; but others are comprehended in it; and others proceed from it. Some 
likewise are invisible, but others are visible: since with respect to Month and Year 
also, those that are invisible aie of one kind, and w hich are niciisiirative, con¬ 
nective, and perfective of the intellectual and corporeal periods ol the Nun and 
M oon ; but those that are visible are of another kind, w hich are the termination 
and measure of the solar revolution. The like also takes place in other Gods. 
For there is one invisible Saturnian number, anti another visible; and in a similar 
manner, an invisible and visible Martial, Jovian, and Mercurial number. For the 
Month itself, and also the Year, winch exist according to each jieriod, living each 
of them one, anti always the same, are Gods immoveahly defining the measure of 
motion. For whence have the periods a subsistence always invariably the same, 
except from a certain immoveable cause ? \\ hence also, is the ditference of 

apocatastases derived, except from tilth rent immoveable causes? Anti whence 
proceeds the unceasing, and the again anti again to infinity, except from the 
infinite powers winch Month anti ^ t ar t ontuiu? 

It must likewise he admitted, that all this temporal series subsist under one 
first time, which defines tin period of a divinely generated [or perpetually circu¬ 
lating] nature, anti which is itself true number, as we have before observed. From 
these invisible periods however, we must conceive the visible to be derived ; and 
which proceed according to the being numbered, from the invisible, which are 
able both to number ami generate them; all which, astronomy beautifully teaches, 
doxastically appn bending the nlnuber of the periodical apocatastases of each. It 
also makes comparisons of the ratio of the periods to each other ; such for instance 
as that the Saturnian period is double and one half besides of the Jovian period; 


BOOK I*.] 


TIM/EUS Or PLATO. 


2 47 


and in a similar manner in the other planets. For if there are different npncatastas.es 
of them, they have a different ratio to each other. Sacred rumour nko venerates 
those invisible periods, and which are the canses of the visible; delivering the 
divine names of' Night and Day, and ako the causes that constitute, and the invo¬ 
cations, and self-manifestations of Month and Year. Hence, they are not to be 
surveyed superficially, but in div ine essences which the laws of sacred institutions, 
and the oracles of Apollo order us to worship and honour, by statues ami sacri¬ 
fices, as histories inform us. \\ hen these also are reverenced, mankind are sup¬ 
plied with the benefits arising from the periods of the Seasons, and of the other 
divinities in a similar manner; but a preternatural disposition of everv tiling 
about the earth, is the consequence of the worship of these bring neglected.' 
Flato likewise in the Laws proclaims that all these are finds, \i/. the Seasons, 
Years and Months, in the same manner as the Stars and the Sun ; and we do not 
introduce any thin" new, by thinking it proper to direct our att« ntion to the invi¬ 
sible powers of these prior to those that are visible. And thus much concerning 
those particulars. 

lad us hour vor return to the text. Plato then, mentions Right before Dav, as 
conveying an image of invisible and intellectual measures. For common rumour 
arranges tie* former prior to the latter. Hence we arc accustomed to say the 
tn/clhnncron [or the space of night and day]; because in the intelligible causes of 
these, Night subsists prior to Day.* Hut with respect to the words thus, ami on 
account of these, the won I thus manifests the producing cause of Right and Day, 
and indicates that it is light in conjunction with the inerratic sphere. And the 
words, nn account (jthese, manifest the final cause; in order that the nycthcmc- 
ron may be the conspicuous measure of all the circulations. .Hut lie denominates 
the one most wise circulation, the revolution of tie* circle of the same, as lining uni¬ 
form and intellectual, and most allied to the permanency and sameness of mtel- 


‘ •' But »f w ill rrrlniuh do whatsoever thing gm-th forth out of our own in>«itli. In luirii incense to 
tlie rjuecii ol heaven, and In pour mil <1 rink-ollt-mi-gn unto her, a% nr liavr door, nr, and nur father*, 
our kings, and our prince*, m t lie cities of Judali, and hi the streets of Jerusalem : for Ihcn had ter 
filmty vj rictuah , and t rtrr writ, and *aic nn rrif. But since we left off to hum intense to the 
•juern of heaven, and to pour out drink-offering* unto her, uv hair tranlrd all lhtnt*i, and have bceo 
consumed by the sword and by famine." Jeremiah, thap. xhv. 17, IS. 

’ In the original the pari winch should iiuuirdiatt !v follow the words i rpo r^t ij/ir/mi at »wro wree- 
rrj'Tni', p. C(»(i, s$ by a strange confusion, connected with the latter part ol lire eommrntary on the fol¬ 
lowing text, and begins at the words to ht o vrwi tai im ravra I. si. p. C70. The order of the text 
likewise, in p. q66, is perverted, the commentary on which beginning at the words eat y rptry I. xxxv. 
is imperfect. 


248 


PROCLUS ON THE 


[book IT. 


lect, and as j>osses:»ing uniformity from the one principle of things; the wisdom 
of it being derived from intellect, hut its circulation from the psychical jieculiarity. 
He likew ise asserts time to bo the wanderings of the stars, not as making the mo¬ 
tion of these to be time, but as conceiving the temporal intervals to be tin? mea¬ 
sures of motions, i'ur the number of the visible lift oj each of these, it secondary lime . 
But he calls both the peculiar, and the common time of the motions of each, 
infinite in multitude. For he co-assumrs the all-various circulations and configu¬ 
rations of them. And he says that they are admirably diversified, on account 
of their dances, their oppositions and conjunctions, their harmonious motion, and 
the order of their apocatustases. For such are the wanderings of tin* celestial 
bodies, the whole of them being merratically erratic, existing always in the end, 
and hastening to one end. 

“ At the same time however, it is no less possible to conceive, that the 
perfect number of time will then accomplish a perfect year, when the 
celerities of all the eight periods being terminated with reference to each 
other, shall have a summit, as they are measured by the circle of that 
which subsists according to the same and the similar." 

After the demiurgic generation of the spheres, the period of the seven bodies, 
the animation of them, and the order which the father inserted in them, and also 
after the vhrious motions of them, the temporal measures of their several periods, 
and the differences of their apocatastases ; the discussion proceeds to the monad 
of the temporal multitude, and to the one* number according to which all motion 
is measured, under which all other measures are comprehended, and according to 
which all the life of the world, the all-various evolution of bodies, and the whole of 
the psychical life, are defined, conformably to an all-perfect period. This period 
however, ought not to be surveyed doxasticallv, by adding myriads to myriads of 
years. For thus some are accustomed to speak of it, assuming the aeeurate 
apocatastasis of the Moon, and m a similar manner of the Sun, and then milling 
the one to the other, and afterwards adding to these, the apocatastases of Mer¬ 
cury, Venus, Mars, Jupiter, and Saturn ; and in the last place, the apocatastasis 
of the inerratic sphere, to the one common apocatastasis of the planets. After 
this manner therefore they sjwak, if the apoeatastatic times compared with each 
other are primary. But if they arc not primary, then assuming a common mea¬ 
sure, they see according to what numbers this measures each of the given apoea¬ 
tastatic times, and by the number according to which it measures the less of these 
times they multiply the greater, but by the number according to which it measures 


HOOK IV.] 


TIM.EL'S OF PLATO. 


24 :» 

the greater, lli«*y multiply the less ; and thus they have from both multiplication,, 
the common time of the apocatastasis of both, and whirl) also is measured bv 
both. 

It is not proper ho wove?* to survey merely and alone after this manner, the 
whole mundane time, but to survey scientifically by intellect, and the discur¬ 
sive energies of reason, one number, one evolved powi r, and one perfective pro- 
givs-ion, extending to all the life of the world; and this proceeding to the end, 
returning to the beginning, and converging to itself; and on this, account 
making the measured motion to be circular. For as the monad bounds the 
infinity of number, and antecedently comprehends the indefiuileness of the 
duad, thus also time measures the; whole motion, and converts the end of it 
In the beginning. I b nee also it is called a iiuiuIht, and perfect. Fur a month 
is a number, and likewise a year, but not a perfect number: for they are parts 
of other numbi rs. lhit the time of the period of the universe is perfect, because 
it is not a part of any period, but is a whole, in order that it may imitate derail v. 
For eternity is primarily a wholeness. It introduces however, to beings at once 
all its wholeness; but time with extension. For the temporal wholeness is an 
evolution of the wholeness which abides conglomerated in eternity. The whole 
mundane time then fore, measures the one life of the universe, according to which 
all the celerities are terminated of the cch stial and sublunary circles. For in 
these also, there are periods, which have for the summit of their apocatastasis the 
lation of the i ircle of the same. 1 or they are reli rreil to this as to tluir principle, 
because it i-(he mos| simple of all For the apoeatastases are surveyed with 
reference to the points (l | 'Finis tor instance, all o! them make their apoca- 

lastasis about the eipiinoelial point, 1 or about the summer tropic; or though the 
joint apocatastasis should not lie considered to he according to the same point, 
hut with i efi reiic«* to the same, when for instance, rising, or culminating. y« t ail of 
them will have with reference to it, a figure of such a kind. For now the pir-r.it 
order i- entirely a certain apocatastasis of all the heavenly bodies, yet 
the configuration is m»t seen about the same, hut with reference to the same 
point. Once however, it was about the same, and according to one certain 
point; at which if it should again take place, tin; whole of time will havi an 
end. One certain apocatastasis likewise, seems to have hern mentioned. 
Hence it is said, that Cancer i- the horoscope of the world, and this year is 
called Cynic, or pertaining to the dog, because among the constellations, the 
splendid star of the Dog rises together with Cancer. It therefore the planets 

* For ifi^rfiikor here, it it olivioukl) neeestarv to read tmjfit/Htor. It mutt also l>e obteited, that there 
ire two equinoctial |>ouil», or signs, amt these are Arte* and Libra. 

Tim. Plat. Yol. II. 2 I 


I'ROCLUS ON THE 


[bouk IV. 


Sflo 

should again meet m the same point of Cancer, thin concurrence will be tine 
period of the universe. If however, the apocatastasis takes place in Cancer 
about the equinoctial point, that also which is from the summer tropic, will In- 
directed towards the summer tropic, and the number of the one will l»e equal to 
the nundver of the oilier, and the time of the one, to the time of the other. I'm 
each of them is one period, and is defined hy quantity, on account of the order 
of the bodies that are moved. And thus much concerning the one time of the 
universe, which measures all corpore:-! motions ; in the same manner as the world 
measures psychical, and eternity intellectual lives. It is likewise evident from 
what has been said, what tins one time is, wlienee it derives its subsistence, and 
what Ih-ih tit it u fiords to the universe. In addition however, to what Ims heen 
said, it must he observed, that this [k- rfect mimln-r differs from that mentioned 
in tin; Republic, which comprehends the [veriod of every divinely gem-rated 
nature ; since it is of a more partial nature, and is apncatastatic of the eight 
periods alone. 1'or the other perfect number comprehends the peculiar motions 
of the fixed stars, and in short, of all the divine genera that are moved in the hea¬ 
vens, whether visibly or invisibly, and also of the celestial g» nera posterior to the 
Hods, and of the longer or shorter periods of sublunary natures, together with the 
periods id' fertility and sterility, lienee likewise, it is the lord of the period of 
the human race. 

“ Conformably therefore to, and for the sake of these things, such of 
the stars as proceeding through the heavens have revolutions, were ge¬ 
nerated, in order that this universe might be most similar to perfect and 
intelligible animal, tliumgh the imitation of an eternal nature. And 
other forms indeed, were fabricated, us far as to the generation of time, 
according to the similitude of that to which they were assimilated." 

That the world became more perfect through the generation of time, imitating 
all-perleet animal according to the eternal, and that generation derived its sub¬ 
sistence through the latiuli of the seven cosmocrators; for from this lation, the 
variety according to generation, was unfolded into light; is evident from what 
has been before said. That which remains therefore of Plato’s speculations con¬ 
cerning time, deserves to he assumed, viz. that time proceeds analogous to soul, 
lieing at once eternal and generated. Hence as soul belongs to eternal beings, and 
i> the U st of generated natures ; so likewise time is both eternal and generated ; 
so far as it is co-mingled with souls and bodies, and so far as it proceeds and 



BOOK IV ] 


T1M.-EUS OF PLATO. 


•251 


extends through nil secondary brings. For it is number proceeding and a circle; 
but itself by itself, is both a monad and a centre. For the Dcmiurgus produced 
a medium of this kind, between things immoveable, and things that are moved, 
according to a sihiilitude to himself. For he also is a medium between the abiding 
and proceeding Gods,' according to an assimilation to the paradigm; because this 
also is a medium lie tween the intelligible and intellectual Gods,* between eternitv 
and number, 1 * * * 5 and the eternal ami pcrjntnal (In,Is.* For it participates of eternitv. 
but it primarily participates, and is the monad of intelligible animals. Hence also, 
the world being generated perpetual through the whole of time, was perfectly as¬ 
similated to its paradigm. For as its paradigm received the whole gift of eternitv; 
since every thing which primarily participates of a certain thing receives the 
whole of its gilt; thus also the world lives through the whole of time, and lives 
according to the whole perfect number of it. Hence likewise, it is perpetual. For 
every thing which is able to receive the whole evolution of time, is indestructible. 
Ihit the whole *»t time is the perfect number of the apocatastasis of the universe, 
as we have frcrpu-nlly observed. 

Farther still, this also is to be assumed from what has liern liefore said, that 
Plato was very far from eonceiv ing time to be a thing of such a kind as the Stoics, 
and also many of the Peripatetics apprehended it to be. For the former supposed 
it to be a mere conception of the mind, evanescent, and most proximate to non¬ 
entity. For time with them, was one of the clearly significant ’ things which they 
despised, as inefficacious, as having no real being, and existing in mere conceptions 
alone. Hut the latter assert tli.it it is an accident of motion. We may ask how¬ 
ever, of what motion? Is it an acrid* nt of continued motion? lint time is every 
where. And motion is in things which are moved. Is it then an accident of all 
motion 7 There are therefore many times. And what is the monad of them, and 
how is time that which is numbered of motion ? For it will truly subsist in habitude, 
and time will be something relative, and that which numbers not existing, neither 
will time exist. Plato therefore perceiving that all these assertions are unworthy 

1 viz. Tl.r Itcniiurpuv is a medium between ttic intelligible Gods, who arecharailenzed by p ~n am n 
cy, and 1 lie supermundane Gods, who are characterized by proceeding ; jn»t a* the mundane Gods arc 
eharactrrizrd by rrgrrt'ion. Sec m\ translation of Prnclus on the Theology ol 1’lato. 

1 i. o. Between the intelligible triads of Imiug itself and life itself, and the mlelircliitii order. 

1 vi*. Between the nuddir triad of the intelligible order ; for n* this eternity first subsists, and the 
summit of the intelligible and at the same time intellectual order 

* i. e. Between the Gods prior to animal itself, sum! all the Gods that subsist between it and the 
Ur nnurgus. 

5 For rv»a^«rar in Ibis place, 1 read inpi^arar. 



PKOC1AJS ON THE 


[booK IV. 


23*2 

the theory concerning time, gives to time a subsistence mijhtikiIIv from the intel¬ 
ligible and intellectual (bxls, it Iwing a supermundane intelh*ct, connectedlv con¬ 
taining all psychical life, measuring the psychical and corporeal periods, and pcr- 
fecting the motion of them which proceeds into extension. From this monad 
likewise, hi* constitutes different times, according to the triad 1 and lieptad,* and 
produces all these about the one time, which measures the one life of the universe*. 
He also gives to time so great a power, as to make the world through it more 
similar to its paradigm. And for ttie sake 1 of the generation of these times, he 
produces the Sun, and tin* other ivsmucrulurs, as calling forth invisible time, un¬ 
folding it into light, distributing it into parts, and dividing it, and perpetually 
convolving it wills invariable >anu in >s. 

Since however, lie says tliat the planets proceeding through the heavens have 
revolutions, let us see whether lie does not conceive the motion of these to he 
various: since they move about their own centres, and revolve through the 
heavens, aeeording to length, breadth, and d< pth, vi/.. through their own spheres, 
w hit h are parts of the heavens, and give eomph lion to tin* nniver>e. Fur he dot s 
Hot v.w that they are moved m the heavens, as if they occupied the same place, 
but tinon*h the heavens, as being moved through arches, and wholly transferred 
according to place; and in addition to tin-, that they always revolve about their 
own centres, in order that tin v may have a et rtam mixed motion ; jiM as they are 
media between the fixed stais, which always occupy the same place, and sublu- 
liarv natures, which arc not moved about a certain middle. It is now tin ri fore 
evident, that according to Plato, all the spheres are concentric, and have the 
same in litre with the universe, Hut the apparent inevitability of the motions of 
the seven planets, alist s from their it volutions, as they all-variously change their 
motion, through increasing and diminishing, advancing, being elevated, and aj>- 
pioxiiuatiug to the earth; and this without the contrivance of epicycles. Fur 
Plato makes no mention ot these, and nature everv vvhererisjiiire.su medium. 
The medium however, between all esjuable anil orderly natures, and those that 
are anomalous and disorderly, is that which is anomalous and orderly ; such as 
is the form of the motion ot the plain t', which alternately exhibits an iiieijuahility 
according to a n rtnin order perpt tually the same, ot swiftness and slowness, and 
ol a revolution to the same tilings, or to contraries. Hut if some have employed 
certain t piev t ies, or equable et centrics, hypothetically introducing motions, in 

* i. i\ Am lo liar past, the (ircicnt, ami live future. 

1 I. c. \it elding In the m Vt u Jil.llieIs. 

* Instead ife»u, kui iii llns jilace, it u necessary to read onu. 



no ok iv.] 


TIM/EUS or PLATO. 


2.5.1 


order that they might he able to discover by the composition of these, tlie numbers 
of the motions of the epicycles, eccentrics, and of the stars which are moved in 
them, the conception is lieautiful, and adapted to rational souls, but is foreign 
from the scojvc of the nature of wholes, to which alone Plato directed his at¬ 
tention. 

“But the universe did not yet comprehend all animals generated 
within itself, in this respect it still subsisted dissimilarly. Its artificer 
thcrelore supplied this defect, by impressing it with forms, according to 
the nature of its paradigm.” 

That always assimilatin'' the world to animal itself, Plato makes mention of it 
thrice, causing the universe to he only liegotten, rendering it perfectly perpetual, 
and fabricating it all-perfect, is evidi lit, and is so very properly. For animal 
itself is characterized by these three things, the ouly-begnttrii, the eternal, and the 
all perfect. For being allotted the third order in iulclligihles, it lias the oulv-lic- 
gotten irom the lirst for the summit of this order] according to which the one bang 
subsists; but the eternal from the second, according to which eternity subsists; 
and it has the all-perfect from itself. It is necessary however to survey not neg¬ 
ligently what this all-perfectness i«. Wholeness therefore, as we have frequently 
observed being triple, and originating supernally from iutelligihles, it is necessary 
that this world being the image of the most beautiful of intelligihles, should 
subsist according to each of these vvholcmsses; according to the first indeed, 
which is prior to parts, according to the second also, which is from parts; and 
through this according to the remaining wholeness [which is in a pari]. The 
Dcmiurgus thcrelore, had prior to this adorned the world, according to the lirst 
form Ol wholeness ; lor lie made it to he an animal possessing soul and intellect, 
adorning that which was moved in a confused and disorderly manner, and 
causing it to receive orih r, in consequence of the accession of soul, intellect, and 
divine union. Hut the discussion proceeding, he likewise gave to it the second 
wholeness which consists of parts, constituting the twofold circulations, binding 
tlie elements through analogy. 1 and arranging the circles of the soul, according 
to the monad, triad, tetrad, and heptud. For of all these the universe consists as 
of parts ; because these give completion to the universe as the universe [or the all]. 
And in the words before us, lie gives to it tlie third form of w li.>lem*ss. For it is 
necessary that each part of it should Irecome a whole, and that it should have all 

* Instead of fi aXoyiai in tins it is ubwousl) necessary to read fi araXoytaf 


254 


EROCLUb ON THE 


[book IV. 


things appropriately in itself; viz. the heavens celestially, the air aerially, and the 
earth terrestrially. For tins is the whole in a part, and through this, it is in a 
greater degree assimilated to its paradigm, which is comprehensive of all animals. 
For that is both a monad and number. And it is necessary that the world should 
contain all animals in itself, in order that it may liecome jverfeetly similar to the 
all ness of it* paradigm ; by not only receiving the whole plenitudes of the world, 
and subsisting' a whole of wholes, hut also comprehending in itself, the partial 
animals, through which every part of the world derives its completion, and all the 
divine, demoniacal, and mortal orders. For thus the most perfect similitude of the 
world to animal itself will be eflected. And this is the tenth gift imparted by the 
Deiniurgus to the world, and is the greatest of all. e do not however say, that 
the Deiniurgus brought the world to a similitude of the intelligible, from dissimili¬ 
tude; for thus the ini|H‘rfect would precede the perfect, in the demiurgic genera¬ 
tion of things ; hut the order of the discussion delivers the precedency in forms, 
and a dominion causally antecedent to the s« coud and third goods wliii li ale im¬ 
parted,* in order that the world may as much as possible lie impressed as by a 
seal with all the evolved forms of intelligibles. Since therefore, the paradigm 
was monadic, and comprehensive of all intelligible animals, it is necessary that 
the world should not be alone only begotten, and a whole of wholes, hut likewise 
that it should be comprehensive of all sensible animals Here therefore, the dis¬ 
cussion of vivification proceeds, filling all the parts of the universe with appro¬ 
priate genera of animals; adorning all the genera with proper numbers; and ge¬ 
nerating all numbers according to a similitude to the paradigm. 

“ Whatever ideas therefore, intellect perceived in that which is animal 
itself, such and so many it dianoctically conceived it to be necessary for 
this universe to contain.” 

•••••• i And the third wholeness is imparted to the w orld through fabrication, 

weaving together parts with wholes, and numbers 4 with monads, and making 
each part of the universe a world, anti that which is in a part, a whole and all. 

* For aftorafitros liere, it is necessary to read vyurra/ecyot. 

1 i. e. The order of the discussion, delivers tlie whole prior to parts, before the whole which consists 
of parts, and this latter, before the whole which is in a part. 

1 The beginning of lliis cornraeulary is wanting io the original ; and by an unaccountable error this 
pari of it that is extant, instead of immediately following the test inp. 27’, is insetted in p. C(i(i, as if 
■t belonged to the Commentary on tbe words, “ Night therefore and Day t cert thus gtntr.itrd, ' Sfc. 

* For rou uptown here, it is necessary to read rcri npS^ov t 



HOOK -V.J 


TIM/ELS OF l>LATO 


For the world is allotted tins through a similitude to animal itself; because tii at 
also is an entire monad and number. It is likewise an all-perfect intelligible 
intellect, and a plenitude of intelligible causes, which it generates so that they 
may abide eternally in itself, l'or the multitude which abides in its cause is of 
one kind, and that which proceeds and is distributed into parts, of another. For 
the Dcmiiirgus himself indeed, constitutes some pen era of Gods in himself, but 
produces others from himself, into second and third orders. And the father of 
the Demiurgus [i. e. Saturn] generates some paradigmatic causes of fabrication to 
abide in himself, but he produces others, as demiurgic causes themselves, that 
have an arraugi incut prior to wholes. Ilis grandfather also Heaven, retains some 
causes in himself, but leads others forth 1 into a separation from himself. And 
theologies manifest these things by mystic appellations, denominating them either 
concealment, or absorption, or nurture in Fate. Much prior therefore to these, 
does intelligible intellect the father of w holes, generate some causes in himself, 
and unfold them into light, but produce others from himself, and constitute the 
orders of the Gods posterior to him;* containing indeed, uniform, whole, and all- 
peiTect causes within the comprehension of himself; hut producing into other 
orders, those whi< h are mulliplit d, and distributed into parts through difference. 
II nice, since every paternal order constitutes after this manner, this world also, 
being an imitation of the intelligible orders, and suspended from them, possesses 
one allncsx prior to partial animals ; but another, deriving its completion from them, 
and together with ihe former receives the latter, in order that it may be most simi¬ 
lar to its demiurgic and paradigmatic cause. Such therefore, is the mode in 
which this takes place. 

Hut the words, “ in that which is animal itself ,we have before explained, and 
shown what animal itself is, according to our opinion. And now also we sav, 
that of the intelligible breadth, one part is the summit, is united, and occult; but 
another part, is the power of the summit, and proceeds, and at the same time 
abides; and another part, unfolds itself into light through energy, and exhibits in 
itself intelligible multitude. Of these likew ise, the first indeed, is intelligible lieing, 
the second, is intelligible life, and the third, is intelligible intellect. The first lieing 
itselt however, cannot he animal itself: for multitude is not there, nor the tetrad 
of ideas; but through its onlvuess, and iucilahic union, it is denominated «nc by 
Plato. And in short, animal itself is s.ud to participate of eternity, hut the first 

Instead of r-«« it, ri jy atf tnurov ftarptrtr in tins place, ll is ro'pimlc to read row it, rpncnytt ttt 
cnifm, itatfttmr. 

* For r«i« ptlf tnirrvy raltaiy vfiirry/rt rwr Qtw in lliis place, ll i» necessary to read rni fttff «oi tv* 
f«;«i rwr Otvt, 


PROCLLS ON THE 


[book IV. 


25ti 

Iteing itself, d,>es not participate of any thins, except some one should sav that it 
participates of the owe, which in every respect is worthy of consideration. For 
may not that which is above it, he superior even to this ap|>elhiti»ii [the wit]. Ihit 
hems; itself is primarily that which it is, and not according to participation. 
Hence, lreins; itself < aiinot he animal itself for the above-mentioned causes. iNor 
can intelligible life he animal itself. 1 or animal is secondary to life; and is said 
to Ik* animal through the participation of life. In short, n animal itself was the 
second, eleruitv would he hem- itself. This however, is impossible. For the 
one being is one thin- and eternal l>< in- another; the former hem- the monad of 
l>em", hut the latter a ditad, bavin- the aluinjs rnmplioati d with U in-. Am the 
former is the cause of existence to all llm.-s, hut the latter of permanency accord 
i n} r n> existence. If therefore, neither the one h. m- itself is animal itself, nor that 
which is i.mncdiatrlv posterior to the one brim;; for this is ctcrmly, who li t* mt.-l- 
li-ihh; power, infinite life, and wholeness itself, according to which earl, of the 
divinities is at once a whole; it is necessary that the third, [or int. liable intellectJ. 
should lie animal itself. For it is necessary that animal itself should he alter a 
certain manner intellect; since the image of it subsists « nt.rely in conjunction with 
sense. But sense is the image of intellect; so that iu that wlm !. is primarily ani¬ 
mal, intellect primarily subsists. Hence, if animal itself is second try to hie, it 
ncccssar.lv exists according to intelligible int. Ih-ct. For he.n- intelligible, and as 
Plato savs, an animal, the most hcaul.ful of intclligiblcs, and only brgotlc n, it will 
have this order. For all thin-s after this form are prodm ed in coujum tion with 

other thill—s, and fall short til intelli—ihle .illntss. 

Animal .1 self then fore, is intelligible intellect, comprehending in itself tl.e intel¬ 
lectual orders of the Gods, collet tin-, uniting, and pel lectin-them,' anti ht in- 
the most Ircautiful boundary of intelli-ihles. It also unfolds into light tt, intellec¬ 
tual natures, the united ami unknow n cause of intelli-ihl. s, exciting Us, ll to uleas 
and all-various powers, hut producing all the seeoml ortlt rs of the Go,Is. Hence 
likewise, Orpheus calls it the God Phones, as unfold,ng into l.ght the intelligible 
unities; anti gives to it various forms, as exhibiting m *^1 raose ot m.el- 

li-ihle animals, lIeal>o inserts in it multiform ideas, as primarily compn 'ending 
intt lh-.hle ideas, and calls it the key of ...lelleet, because it hounds every intelli¬ 
gible essence, and connectedly-contains intellectual hie. 1 rom this *>o "it .»t .4 
God therefore, the Dcmiurgus of the universe is suspended, being htmseli, as we 
have before said, intellect, hut intellectual intellect, and in a particular maim, r t .e 
cause of intellect. Hence also, lie is said to mv animal ilsell: lor >i 3 ht ^ the 


1 Fof uvry line, ft* ad ciurwy. 


nooK iv.] 


'IIMXL'S OF PLATO. 


2> 7 

peculiarity of the intellectual Coils. For the theologist rails intelligible intellert 
eyeless. lie says then-fore, concerning it: 

In In* tin n*l fi'ciliujg cycle.*, rapid Love. 

For the houmlary of its energy is the intelligible. But the Demiurgus bring 
intellect, does not rank among participated intellects; in order that he may 
Ik? the Demiurgus of wholes, and that he may he aide to look to animal 
itself. Being however imparticipable, he is truly intellectual intellect* And 
through simple intelligence indeed, he is united to the intelligible; but through 
various intellection, he hastens to the generation of secondary natures. Hence 
his intelligence is denominated vision, as being non-multitudmous, and as 
shining with intelligible light. But his second energy is called itianoetic, as 
proceeding through simple intelligence, and advancing to the generation of 
demiurgic works. And Plato indeed says, that lie looks to animal itself; 
but Orpheus, that lie leaps to, and absorbs it, through the indication of 
Night. For through Night, who is intelligible and at the same time intellectual, 
intellectual intellect is conjoin* d to the intelligible. You must not, however, on 
this account say, that the Demiurgus looks to that which is external to himself; 
for this is not lawful for him to do; but that Ireing converted to himself, and to the 
fountain of ideas w hich is in himself, he is also conjoined to the monad of the all¬ 
various orders of forms. For intellect is not without the intelligible, 1 and does 
not subsist separate from it, according to the Oracle. For if vve say, that our 
soul looking to ilsi-lf knows all things, and things prior to itself are not external 
to it, how is it possible that the demiurgic intellect should not in a much greater 
degree, by intellectually perceiving himself survey the intelligible world? For 
animal itself is also in hint, vet not monadically, but according to a certain divine 
number. lienee likewise, being himself intellectual, lie is said by tlicologists, ns 
vve have observed, to absorb that intelligible Ood, in consequence of every intelli¬ 
gible, the divisions of forms, and tin* intelligible number, being perceived by him. 
Plato, also, indicating this, denominates the ideas of the Demiurgus, such and so 
many ; by the former, manifesting the peculiarities of the causes, hut by the latter, 
the separation of them according to number. 

If however these things subsist after this manner, it is not projver to admit, as 
some do, that there is an infinity of forms in iulelligibles. For the definite is more 
allied to principles than the indefinite, as Plato also indicates. And first natures 
are always contracted in quantity, but transcend in power, those that arc pos¬ 
terior to and proceed from them. Nor must it be said, that those who separate 
animal itself from the Demiurgus, make the intelligible to be external to intellect. 

• Instead of it a i-nijro* in tint place, it I* ucccnary to lead re* rn* alone. 

Tim. Plat. Vol. II. ^ K 


I*HOCI.US ON T!I!-: 


[hook iv. 


*2 f >h 

For we do not make that which is seen to Ik* posterior to that which sees, in order 
that it may he external to it, hut we assert that the former is prior to the latter. 
Hut more divine intelligible* are intellei tually jH-ri-eived by more various natures, 
as existing in them; since the soul also entering into itself, is said to discover all 
I icings, and as Socrates savs, 1 (i >d and wisdom. Animal itsi If therefore, is prior 
to the Dcminrgiis, and is not « \ternal to him. And there indeed, all things, 
subsist totally, and intelligibly ; hut m the Ibiniurgus, intellei tually, and with 
division. For hi him the separate causes of the ^iiii and moon pre-exist, and 
not onh the one idea of the celestial tlods, winch gives subsistence to all the 
celestial genera. Hence, the [Chaldean] < >nu les say, that the demiurgic « m rgies 
are borne along like sw arms of lu es, bursting about the bodies of the world. For 
a div me intellect evolves the total si palatum of them in tin* inti lligible, 1 into all 
tin* demiurgic multitude. And these observations indeed, arc to be assumed as 
i moll tries. 

Jn the in \t place however, it is worth while to relate such opinions of the more 
ancient inti rpreters, as introduce a more iiom 1 meaning of the words of the text. 
Amelins therefore from these words, < speci illy constitutes a triad of demiurgic 
intellects ; calling the fit st that which is, from “ that which is animal but the 
second that uhich has, from the words “ in that, for the second is not [ideas,] 
fu\t they cnli r into it ; and the thud that which sees, from the word “ perceived; 
though Plato savs, that ideas are nt that which is animal, and does not assert, 
that animal itsi If is one thing, and that in w liicli the ideas of animals are contain¬ 
ed, another. Hence that which is, is not different from that which has, if the one 
is that which is animal, but the other that in which ideas subsist. Ag. in, Nume¬ 
rous arranges the first [find] according to that which is animal, and says that it 
intellectually sees lor the use of the second; but he arranges the second alter 
intellect, and savs that if fabricates for the use of the third ; and the third is 
arranged by him, according to that which energizes diaiioetically. Hut it is 
evident that these have certain essential diflcivnci*. Such a division, however, is 
n,it now made bv Plato, in wInch one thing is an inlelh < t perreiv mg intellectually, 
hut another an intellect energizing diaiioetically. For Plato does not divide 
energies coiitraiilv to the energizers; since energies proceed Irom those that 
« ner ,r ize. Ur rather, in divine essence's, energies concur with essences. Hut to 
•aiceive ilianucticalh/, and to perceive, are at present assmnul as the boundaries of 
//,(■ energies (svs^yr^L'trn) of the demiurgic intellect. 1 iy no nn aus therefore, ought 


* Tins is asserted l>v Socrates in llic 1 ast Mi iliimles. 

* 1 of ti ri.i iti in tliii Jilaic, it o in tis.ary to nail o 'j* ioi;ru. 


book iv.] 


TIM T PS OF I'LA’I O. 


‘2 >9 


these to be contrarilv div ideal in the Demiurgus, since they concur with his hypos¬ 
tasis. I hose therefore, the diviuc Iaiuhlichiis has sullieieiitl y confuted, adding, 
that Plato doc* not make such distinctions of di\ine natures, m the Sophi^ta, 
Pinlehus, and Parmenides, as they speak of, hut separately discusses each 
of the divine orders which are there mentioned, and divides the hypotheses 
from each other; separately indeed discussing' the one, separately whole, and 
successively in a similar manner, circumscribing each hypothesis, he appropriate 
definitions. We however, for our design is not to confute the opinions of others, 
remind ourselves, that the tilings proposed to lie considered are, what the one in¬ 
telligible paradigm is, who the whole Pemiurgiis is, and what the union is of 
both. I,et us therefore see, how, in what follows, the multitude of paradigms, and 
the many fabrications of things, are delivered. 

“ lint these ideas are four ; one indeed, being the genus of the celestial 
Clods; another of winged, and air-wandering animals; the third, being 
the aquatic species; and the fourth, the pedestrinus and terrene.” 

As in the d. miurgie intelligence itself, a monad is the leader of the inti Ih-clual 
multitude, and as in the paradigm, uiiical form has a subsistence prior to nntnher, 
thus also discourse, which is the interpreter of divine concerns, adumbrating the 
nature of the things of which it is the messenger, first assumes the whole object 
of know ledge colli etively, and according to an enthusiastic conception ; hut after¬ 
wards unfolds that which was conglomerated, and develops the* one intellection, 
through words. It also divides that which is united, according to this nature of 
the things, at one lime, explaining their union, but at another, their separation. 
I ; or it is not naturally adapted, nor is it possible for it, to comprehend both of 
tlies,* at once. r I he discourse of Plato also, being thus afleeted, first in a divinely 
inspired manner, unfolds into light the w hole nuinher of intelligible ideas, and 
alter wards, distr$tinli-s into parts, tin* progressions which this number contains, 
for there the intelligible multitude shines forth, win re there are the first monads 
ot ideas. And that this indeed is the custom of Plato, we have before .shown in 
many instances, as in, “ it uas generated," “ he was good," “ one" and in all the 
before-mentioned examples. 

Betaking curselves however, from words to things, let us consider in the first 
place, what the tetrad itself of ideas is, and whence this uuinlter is derived ; ami 
in the next place, what the four ideas are, and how they subsist in animal itself, 
whether the all-perfectness of it derives its completion through them, or whether 


200 


PROCLUS ON Til F. 


[boom IV. 


they Biibsiat in some oilier way. For hy proceed..- in an orderly manner throng, 
tliese s|*eculations, we filial! discover the divinely-inspired conception of Plato. 
It is necessary therefore, a-ain to recur to the before-mentioned demonstrations, 
in which we said, that the first, united, and most simple intelligible essence of the 
Gods, proceeding s.qiernally from the unity of unities, but according to a certain 
mode, ineffable, and incomprehensible by all things; one thin- * is first, occult, 
and paternal; another is second, 1 and is the one power of wholes, and an uncir- 
euu.soiibcd measure; and a third Hun-' proceeds into ener-y, and all-various 
powers, and is at once both paternal and effective. 'Hie first of these also, is a 
monad, because it is the summit of all the int.-lli-ible breadth, and the fountain 
and cai. ,e of divine numbers, lint the second is a duad : for it abides and pro¬ 
ceeds. as in the intelligible -.-m.-a, and has the cl■«#■ complicated with ban-. I l.at 
however, which is now investigated [is the third], and is the te trad, which receives 
all the oeenlt cause of the monad, and unfolds into li-l.t m its* If.,is m.proe.vd.n- 
power. For such thin-s as are in the monad, primarily, m.ieally, and with an 
nnp.oceedi.i-suhsistence, these the tetrad exhibits distrihutedlv, and now se¬ 
parated accord...- to mnnher, and a production into sec ondary natures. Since 
however, the third has indeed an order adapted to. hut also entirely participates 
of the causes prior to itself, it is not only a t.tracl, hut as a monad it is -.eater 
than this, and is allotted a paternal transc endency ; and as a eluad, it is effective 
and prolific. So far the re fore, as it is call* d animal itself, it is the monad of the 
nature? of all animals, vital, intellectual, and corporeal But so far as it is com¬ 
prehensive at once of the male and female, it is a duad. I or these are appmprt- 
ate lv in all the orde rs of animals, in one way in the (ioels, in anothe r in d.cinons, 
mid in another in mortals. And it is necessary that the* first unities of these, 
should have a primordial subsistence, m the- one comprehension of animal itself. 
But so far as it constitutes from this duad, the four ide as of animals in itself, it is 
a te trad. For conformably to these ideas, the fourfold fabrication proceeds, and 
the first effective cause of wholes, is a tetrad. Plato therefore, teachin- this 
tetradic povv.-r of the paradi-m, savs that the most uuical ide as of mundane na¬ 
tures are four, and are comprehended in one idea animal itself. For the re, 
animal itse lf is one idea ; hut the- male and the female are a duad. 

If you are willing also, you will have -ene-ra and specie s, in the division of 
Plato. For he calls the two ideas, the intellectual, and the air-wanderin-, -eiier.t, 

• i. e. '1 lie one being itself, the summit of the intelligible- order. 

1 i. e. Intelligible life, ill velneli eternity subsists. 

* i c. Animal itself, or intelligible intellect, the end of the intelligible order. 




HOOK IV.] 


TlMvKUS Ol- i’LATU. 


-Itil 

Imt the remaining two, species, as being subordinate to tin* former two. But 
animal itself is also a tetrad. And as far as to this, intelligible forms extend. 
After this however, ideas proceed according to different numbers. For tliere is 
an appropriate number of them in each order; and the less numl»er, is comprehen¬ 
sive of more total i<b as ; but the more multitudinous number, of such as are more 
partial. For diviner natures are more contracted in quantity, but have a tran¬ 
scendent power. The forms also of secondary natures are more multiplied than 
those that are prior to them ; intellectuals than intelligihles, supermundane than 
intellectual natures, and mundane than supermundane natures. Mundane forms 
therefore, are those which ha\e proceeded to an ultimate distribution ; just as 
intelligible forms receive the highest union. For all progression diminishes 
power, but increases multitude. Hence, ifTiin rus had discussed a certain in¬ 
tellectual order, he would have mentioned another number, such as the hebdo- 
rnadic or decadic. But since he is speaking of the intelligible cause of ideas, 
w hich comprehends all intelligible animals, he says that the first ideas are four. 
For the tetrad is there, w hich proceeds from the intelligible monad, and fills the 
demiurgic decad. For as the 1’ythngoric hymn says, “ Divine number proceeds 
from the occult profundities of the undecaying monad, till it arrives at the divine 
tetrad, which produced the mother of all things, the universal recipient, ancient, 
and venerable, placing a boundary about all things, immutahle, and unwearied, 
[ami which both the immortal finds, and earth-born m< n, denominate the sacred 
decad.1 1 And tbo hymn indeed, calls the uniform and occult cause of the one 
being, the undentying monad, and the m cult ],rnj iui<tiln.\ of the wound; Imt the 
evolution into light of intelligible multitude, which the duad, the medium between 
the monad ami the tetrad, unfolds, the dnine it trad. And the world itself, which 
receives tho images of all the divine numb< r*, supcrnally imparted to it, it deno¬ 
minates Mr eVrut/. For the above words may be thus understood, by directing 
our attention to the fabrication ol" the world. And thus much concerning the 
tetrad itself. 

In the next place, let us show what the four ideas are, and to w hat kind of 
tilings they give suh.xisteure. lair some of the interpreters differ from others in 
their opinion on this subject; some indeed asserting, that the progression of 
these ideas, is mto Gods, and the mortal genera, especially directing their atten¬ 
tion to the [literal meaning of the] words of Flato; but others looking to things, 
say that the progression is mto the Gods, and the genera superior to us ; Ivecause 

’ Tlie v'ords within the brackets, arc supplied from the Commentary of Syria d ns on Aristotle 
Metaphysics. The original is, AOararoi rt 0cm, sac yrjyertttt ai0pwrti. 


i!G2 


PHOCLUS ON THK 


[book IV 


these genera subsist prior to mortals, and it is necessary that the Petmurgii3 should 
not product* mortal, iinniedialely from divine natures. Others main, conjoining 
hot!, these opinions, and following what is written in the Fpiuoinis, assert that 
Gods subsist in the heavens, theuions m the air, demigods in water, and men, and 
other mortals, in earth. Such however being the ilillerence ot opinion among the 
interpreters, we admire indeed, the lovers ot things, but shall endeavour to follow 
our leader [Svnanus]. We sav therefore, that the celestial genus ul (.oils, is 
comprehensive ot all the celestial genera, whether they are divine, or align ie, or 
da-moniacal. The air-wandering genus comprehends all the natures that are 
arranged in thi* air, whether thev he Gods that are allotted the air, or daemons that 
follow these, or mortal animals that live in the air. The aquatic is comprehensive 
of all the genera that are allotted the water, and of all that are nourished in 
water. And the pedestrmus comprehends all the genera that preside over the 
parts of the earth, and all the animals that are constituted and generated in the 
earth. For the D. niiiirgus is entirely th** cause of all mundane natures, and Un¬ 
common lather of all of them; generating indeed, divine, and du-iiiomaeal 
natures, by and through himself alone ; but delivering mortal natures to the junior 
Gods, as the \ are able to generate these by a proximate energy. And t n pa¬ 
radigm is not the cause of some, and not of other animals, but it possesses the 
most total causes of all animals. For again, it it was the causi »f the divitn 
and diemonical genera, but bv no means, ot the mortal genera, m tais Usi, 
mortals not being generated, the universe would be imperfect, as not containing 
all the genera of animals. For it is similar to its paradigm, and all-pcifect, 
through imitating the tour ideas ot animal lKell. 

If, on the contrary, some one should say, that these genera comprehend Gods 
and mortals, how shall we accord vv ith Plato, who alter the lubrication of t ie 
celestial animals sa\s, “ Hut to .speak concerning the other (/anions, and to know tat 
generation of them, exceeds our ability” having aUo mentioned the Gods that pro¬ 
ceed into the sublunary world. For lu re indeed aftt r the aerial, he airanges t ie 
uquatii . and afn r thi", the pedestrious g» mis. In the gem-ration however, * * • mor¬ 
tal animals, he no longer preserv. s tliis ord< r, but generating all of t.n in t uougli 
tin human soul, lu- leads it into the p. destrioiis g. mis, after the polity ot it m the 
heavens, in outer that he may consummately produce man; and alter the human 
soul has acted erroneously, he again conducts it to the winged, pedestrious, and 
sav age genus, and aft. i wards to the aquatic tribe, lienee it set ins, that the three 
genera are not only the causes* of mortal natures, hut that they are the causes ot 


' 1 or iifirm hire, 0 is ncccssar* nail mnn. 



nooK iv.J 


I I M l. Us OF PLATO. 


2(13 

these prior to other things, in which tlu* same order of the three ideas are preser¬ 
ved, secondary natures proceedin'.: from those prior to them through diminution. 
v‘ is necessary therefore, that all things should he generated through these ideas, 
vi both the dome and mortal genera; and that the intelligible ideas, as being 
m - ’otal, should give subsistence to all genera. It is likewise necessary to 
sm < the words before us appropriately accordin'.; to each order: as lor instance, 
the g mis of (toils in one way, in those that are properly called finds, and m 
anotIn r way, in the p’liera superior to us, and which are arr ingeel ii the heavens. 
I’or we say that there are celestial angels, ihemoiis, and hemes, and that all thesi 
are railed fouls, because the divine peculiarity predominates over their own 
peculiarity. Again, the winded and air-wandering genus, subsists in one wav in 
the aerial f ouls. in another, in aerial ihemons, and in another m at rial mortal 
animals. For the inb Hectical peculiarity of these fouls, is denominated winded ; 
but the providenti d peculiarity is called air-wandering, as extending through all 
the sphere of the air, and connectedly' containing the whole of it. ltut in d.rmoiis 
the united is significant *of rapidity of energy ; and the on uaiulcrin g, manifests 
the 1 m’iii; every where present without impediment, and proceeding through all 
things. And in mortal natures, the u nited manifests iiiotitiii through one organ, 
which alone employs things that surround; hut the air wandering, the all-various 
motion through hodies. I'or nothing hinders hut that partial souls, which live in 
the air, may wamh r through the air Farther still, the aquatic in divine natur«s, 
indicates a providential inspection and government, ui'< parahle from water, 
lienee also the Oracle call* ihe»e (bids watcr-u allurs.' But m the genera that 
follow the (>ods, it signifies that whic h connectedly contains the moist nature?. 
Moreover, the pedestrious, in one place signifies that which contains the last seat, 
and proceeds through it, as the terrestrial, and which slahlv governs it, and gives 
perfection to it, through all-various powers and lives. Hut in another place, it 
indicates that which govern* and regulates at dillereiif tiim *, different parts of the; 
earth through its own proper motion. And tints much conceriimg the names. 

From these* things however, it may he assumed, that intelligible animal itself, is 
entirely dill’erent from that which is in the Demiurgus. For the former does net 
contain the* separate ideas of mortal animals. For the Demiurgus made mortal 

Instrael **t trv/tyftwrny IVIllll** place*, I rcael (T^iniTtrni', 

* ill lli<“ urejm.sl III re*, p. Hltcr 11 •<* Horde X in cm re> Aoyeoi i»f tr 'a~’/nat MiXri, r< tie Criivi rrvrnm, 

i f, " I lelin- almi I lie* Or ■('!■> ralU Ihr.e* (imU icaler-tcalktrt,'' t tie M urd* -e> t- oirvt ini Iin rnera, ■ III 111 r - 
lately fnllne*, wlmli Ini mi; lo I lie Comment.irv in p. *Jfi(i. Ami (In* perl » h . Ii should imim’iii.itrle 
loilnw the* word water tcalktrs, anil bepni Milh m ie rur tz-n/jeruir rrn froie yowi, i. r. "Bill in tlie 
;;eiur.» that follow the Ciod-i,” is to lie found m p. 272, line (*, from the botton,. 


proclus os Tin; 


[book IV. 


*2«4 

animals, »>eing vvilling to assimilate mundane natures to all the forms contained 
in himself, in order that he might make the world all-perfect. But he contains 
the distinct ideas of these, producing mortal from immortal natures.* He knew 
therefore, mortal natures. And it is evident that he knew them hy his inherent 
forms j and that he thought it lit the junior (jods should fabricate them, looking to 
him, and not to animal itself, as having in himself separately the ideas of mortal, 
and those of immortal natures. In animal itself therefore, there was the aerial, 
or the aquatic, or the pede^tiious, there l>emg one idea of each, viz. of all aerial, 
or aquatic, or jvedeslrious animals whatever; but in the Demiurgus they are divi¬ 
ded. And some indeed, are the formal [or specific! comprehensions of immortal, 
hut others of mortal, aerial animals, and in a similar mannt r of such as are aquatic 
and terre.-tk'I. Hence the formal multitude in animal itself, is not the same as the 
demiurgic, ps nia\ he inferred from these arguments. 1 he manner also, m which 
the division of these genera is made, must he considered. I or it is into a monad 
and triad; opposing the summit of the celestial genus, to the total genera; and 
also, into two duad.s. 1 or lie ('alls tin* celestial, and also the winged, genus , hut 
the aquatic, and also the pedestrious, species, as having an order inferior to the 
former, just is sjiecios is subordinate to genus. 

Moreover, it is likewise necessary to survey this, that he omits the idea of fire 
in what he now s 'js, because the divine genus compie bonds the summit of fire, 
according to its own nature. l 7 or of the .sublunary bodies fire alone, has not an 
appropriate place, but alone subsists in mutation, and is alvvavs in want of 
nourishment from air, and water. For the upper region is the place adapted to 
tire. But it is not there. For it would he seen it it was there, since it is naturally 
visible. Nor does it arrive thither, since it is extinguished by the surrounding 
air, which is dissimilar to it. It therefore, it is necessary, that tli< re should he a 
wholeness of fire, and that lire having a form should exist somevv here, and should 
not alone subsist in becoming to be; hut sublunar} fire is not a tiling of this kind , 
if this l>e the case, lire will alone exist in the heavens, and will there remain sue li 
as it is, and always posse*ss its prope*r place. l - or the motion to the upper region, 
is not the natural motion eif fire*, hut ot fire having a preternatural subsistence*. 
Thus also the* Sacred Discourse of the ChahUcans, conjoins the* aerial bosoms 
with the lunar rattlings, and attributes to lire the celestial region, according to the 
distribution of the* elements into the world. For the* fire which is in generation, 
is a certain eflluxion of the celestial fire, and is in the cavities ot the* oi ier 


• Instead of oro ra aOaeara wnpaym 111 this It l|ipMI8 to me 

idararwe 6n/ra wuftaywy. 


lh.it we should read nto ru>y 


BOOK M .] 


TIM.El'S OF PLATO. 


2f>5 

olcmenls; Ihore not bring a sphere of fire by itself; but the summits of air 
imitate the purity of the upper tire. We say therefore, that these summits 
are sublunary lire, ami that the place of lire is under the heavens. For this 
place is most similar to the celestial profundity, just as the lowest extremity 
of air is most similar to water, in consequence of being thick and nebu¬ 
lous. This also, as it would seem, appears to have been the conception of 
Aristotle; for he thought lit thus to denominate the (ire which is lu re. Hut he 
calls the lire which is immediately under the heavens, and which he says, revolves 
in conjunction with the heavens, fiery-formed. If however, this be the case, 
it h perfectly requisite to ask him, where that which is truly tire, and ranks as a 
whole, exists } For it cannot lie the tire which is here, since it is not a whole, 
nor truly-existing tire ; since the tire which is truly so, is not licry-formed. He 
must therefore he compelled to admit, that fire which is truly so, and which is 
pure light, exists in the heavens. You must not however wonder, if most atte¬ 
nuated, and most pure tire, is in the summits of the air, just as the most gross and 
turhid tire, is in the bosom of the earth ; not ns making this fire to he another whole¬ 
ness different from that of air, but as admitting, from its being the most atte¬ 
nuated, that it is carried m the pores of the air, which are most narrow. Hence 
it is not visible, through two causes ; one, from not being distinctly formed, ami 
the other, from not resisting our sight, in consequence of consisting of the smallest 
parts. And this also is the case with the light of the eyes. Truly-existing tire 
therefore, is in the heavens. Hut the purest of sublunary fire, is in the air prox¬ 
imate to the heavenly bodies, which Plato farther on, calls a'tlier. And fire of 
the grossest nature is contained in the bosom of the earth. Since therefore Plato 
has spoken concerning the four genera in common, let us survey how he consti¬ 
tutes each of them, in what follows. 


“The idea therefore, of that which is divine, lie for the most part pro¬ 
duced from lire, in order that it might be most splendid and beautiful to 
the view. [ Hut assimilating it to the universe, he made it to be round .” 1 J 

The sphere of the fixed stars is the first of partial animals, which also the l)e- 


* In the original, immediately after the text the following words occur, ax a title to the* comment, 
and which were inserted, I suppose, by some Scholiast, ra irfrovfuva rrpi rov otVoiovi cwt'. »'»i r>ji 
ovoiai avrov. wept rov tr^rjparot. wept rt]t Bevewt. wept tjj% nrrjirciv,. i. c. " lii'pnrics concerning the 
merratic anim.il [i. e. the sphere of the fixed stars]. Concerning the essence of if, its figure, position, 
and motion.” That part of the text also withio the brackets, is omitted in Proclut, though lie coin* 
inentsupon it. 

Tim. Plat. Vol. II. 2 \. 


Vol. IF 


260 


PROCLUS ON THE 


[book iv. 


miurgus first constituted, producing it for the most part from the idea of fire. 
For it is necessary in the first place, that we should discuss the essence of it, in 
the next place, the figure, in the third place, the position, and in the fourth place, 
the motion of it. The discussion therefore, of its essence, is the occasion of much 
discord among the interpreters. For how does it possess for the most part the 
idea of fire ? is it as some sa\, Iw-cause it is mingled from all the elements, hut 
participates mostly of tire ? Or is it because every celestial genus consists of all 
the elements, but the greatest part of it is fiery ? For it is possible to assert either 
of these ; just as if we should say, lhatall things consist of all the genera of lieing, 
but that iutelligibles have most of sameness. Or is it not as he would interpret, 
who truly surveys things themselves, that a subsistence for the most part from 
the idea of fire, signifies that fire possesses most abundantly the idea of the fifth 
body, as being the recipient of many productive powers, of which each of the 
divine bodies is full } Or shall we say, that it is not according to any one of these 
modes, but as others assert, that divine animals consist of fire, hut of lire w hich haH 
an essence possessing interval, and is multitudinous ? For the intelligible has 
the form of unity, but the corporeal is multitudinous, as Ijeiug partible, and pos¬ 
sesses interval, in consequence of having hulk. Or may we not say, as the most 
true of all the assertions, that we should look to all these conceptions, and sur¬ 
vey one truth as the result of all of them * for we place all the elements in the 
heavens, hut immaterially, so far ns the immaterial can subsist in material natures. 
We also sav, that the elements subsist in the heavens, but according to the sum¬ 
mits of them only. For if the forms of fire, air, water and earth, are in intelligi- 
bles, it is necessary that the heavens should he the first participants of this tetrad. 
But fabrication proceeding, constitutes also the last nature of the elements, and 
which is truly material. We likewise assert, that the idea of the stars, for the 
most part, consisLs of fire. For though all the elements are in them, yet fire pre¬ 
dominates; because in the elements of generation, lire has the relation of form to 
the other elements. It is necessary therefore, in the [celestial] (Jotls, that the fiery 
churateristic should he most abundant, in order that form may have dominion 
over the subject essence ; but that there should he the least of the other elements, 
because tins least portion lias the order of a subject. Hence, the terrestrial 
nature is there, as living a certain solid essence, and tangible hulk. On this ac¬ 
count also, it resists our sight. The fiery nature likewise is there, as illuminating 
and giving form to hulk and interval. Hut the elements which are between the-e, 
subsist tin re, as connecting the extremes, and causing them to be one. Fire how¬ 
ever, predominates ov< r all the other elements, because the form w lich is there, 
vanquishes the subject, connectedly contains, and preserves it on all sides, and is 
itself full of life and self-motive power. Hence also it is full of divine and dcini- 


Book tv .] 


r iiM/i:r.s or h.ato. 


*2«i7 

urgic productive powers, and proceeds into multitude and inti rval, every way de¬ 
fining that which possesses dimensions, and comprehending the hulk of body. 

Nor must we fear the skilful in dialectic, who looking to a certain small part of 
nature, revile Plato for saying, that fire tends upward, hut that the stars have a 
circular motion. For a tendency upward has no place in the fire of the heavens; 
just as neither does self-motion pertain to intelligible fire, nor to that which is of 
a eorporeal-formed nature. For the reason [i. e. form, or produc tive principle 
of fire] in intellect, is intellectual fire. For motions are consubsistenl with things 
according to the order of essences. But if divine fire is that which has the power 
of constituting the stars, it is not such as this most material and gross [sublunary 
fire]. And if it is most splendid and l>cautiful, it is different from this obscure lire, 
which is mingled with the deformity of matter. For the last matter is darkness 
and deformity. But this divine fire is most splendid and beautiful, both which 
are indubitable signs of truth. For the super-luminous transparent splendor of 
light, is the image of divine goodness, and its being decorated with beauty, is an 
indication of intelligible symmetry. Divine fire therefore, is very different from that 
which is not divine. Hence, it appears that truly existing fire is there in the 
highest place; and that on this nccount, the stars are fu ry, and are allotted the 
place of fire. The summit likewise of earth is there. On the contrary, the whole 
of earth 1 is here, which participates as much as being earth, it is possible of the 
last fire, which is most terrestrial and gross ; just as the fire which i v in the heavens 
possesses the summit of earth, the earth which is there being superior to the oli- 
scuritv and grossness of this sublunary earth. [I his also is conformable to the 
doctrine of Ptolemy and Plotinus, that every body, when it is in its proper place, 
is either fixed, or revolves in a circle; hut that n tendency upward or a tendency 
downw ard are the motions of bodies, which not being in their proper places, 
strive to obtain their proper place. So that each of the other elements, when in 
its proper place, will either remain fixed in it, or will he movi d in a circle. And if 
it should he of a fiery nature and tend upward, it will entirely he in a foreign place. 

We must not therefore, disbelieve in Iheologists, who place in the heavens an 
empyreal essence : for there arc many species of fire. Simply to assert likewise, 
that the celestial body is a fifth body, is not to assert any thing clear concerning 
it, except that it is dilferent from the four elements. Plato however, unfolds all 
the nature of it, leaving in the heavens the summits of the elements. The syllo¬ 
gism therefore, of those who fancy they can confute the doctrine of Plato con¬ 
cerning the stars, as having an essence consisting for the most part of fire, is itself 
confuted, by not admitting one of the propositions which says, that fire tends 


* For rp in tint place il u obviously necessary to read yn- 


PHOCLL'S ON Tl!K 


[BOOK 1 *. 


2m 

upward. For it is not pro|>or to characterize the nature of fire, from that fire 
which has a preternatural subsistence, ami which proceeds to a subsistence ac* 
curding 1 to nature ; hut it must he charm teri/.ed from that which is in a condition 
conformable to nature. Jhit a tiling of this hind is either fixed or revolves in a 
circle. The I)< •miurgUH liowrvcr assimilating each of the stars ' to the universe, 
made each of them to he round, ami to have a twofold similitude, one to its pro- 
jier wholeness, hut the other, to the paradigm from which it is suspended. The 
parts of them also have a twofold similitude, om to the whole, hut the other to the 
idea of tin ir wholeness. 'I hus lik* wise, a partial soul is assimilated to the soul 
which ranks as a whole, ami to intellect. Hut the soul which ranks as a whole 
and is one, is assimilated to the one and total intellect. Total nature also is as¬ 
similated to soul; hut a partial nature to its own wholeness, and to soul. 
Conformably to this likewise, each of the stars is assimilated to the whole world, 
and to its proper paradigm. And the similitude is dilli n lit. I or eai li is us.simi- 
lated to the latter u« eording tolls w lode essence; hut to the former, according 
to figure, and aecording to motion. For e at !i in lubricated round, jusl as the 
world is spherical For the universe is primarily a sphere, as in sensible*. 
Hence through this it imitati * both the Demiurgiis ami the intelligible paradigm. 
For eai ti of them through converging to itself, constitutes this visible animal [the 
world]. The coim rgem v wliieli is there however, connects here, excellence of 
condition with the circle, because the universe expresses as much as possible, all 
the jieculiarity of the paradigm. And thus much concerning these particulars. 

If however, we wish to investigate the cause through which a part of the uni¬ 
verse was generated similar to the whole, we shall not he m want of arguments 
to show why it was so generated, bor it is not possible that t ns should li ippi n 
in all things. For neither would it have been best for the eye to have lx“en 
generated with a figure similar to that of the whole hotly, nor is the assertion true, 
of the heart, or of the head.* lint where the wholeness is prior to the parts, it is 
possible for the parts to he assimilated to the whole, and for good to lie present 
with tin in, through tins similitude. On the contrary, vvh.m the wholeness is 
from the parts, here the part dm s not possess exit Hence of condition, through an 
assimilation to the whole. The universe however, is a thing of tins kind, l or it 
is a whole prior to parts,* and is complete through containing the partial genera 

• Instead of fiitpvr here, it is necessary lo read aorpur, and immediately after it, to supply rat. 

* Instead of <iri tj (.uX»), in this place, it is necessary to read, <»» «.«£aXr,». 

J The unixi/'C is J while prior to paits, because it is the cause of ull the partial natures contained 


in it. 



BOOK IV,] 


TIM XUS or PLATO. 


2 GO 


of animals, according to the third species of wholeness, 1 as we have l>efore oIh 
served ; since animal itself also is a whole, ami all-perfert, as a monad, hut com¬ 
prehends all intelligible animals, through the before-mentioned tetrad. 

“ lie placed it also in the wisdom of the most excellent and powerful 
nature, so that it might follow that which is best, and distributed it in a 
circle about all heaven ; causing it to l>c a true world, diversified through 
the whole of itself.” 

In what is here said, Plato sjH-aks concerning the position of the st ir-’, that 
they are on all siih s circularly placed in the revolution of the cm le of the same, 
and that, as the poets say, they revolve in an orb round the heavens; some of 
them being arranged in an order different from that of others, and exhibiting an 
admirable variety. If however, you are willing to s|>ealv more magnificently than 
this, you may say, that the Deminrgus placed the stars in the divine soul of the 
inerratic sphere, thus animating them, and imparting to them a proper life and 
intellect. In like manner, he inserted the planets m the circulations, caused by 
the period of the circle o l.the different, For being divine animals, it is necessary 
that they should have an intellectual soul, and a divine intellect. For that they 
are not alone animated by the soul of the universe, but that each has also a pecu¬ 
liar soul presiding over it, we may learn by considering, that of the animals which 
are here, those are more excellent, that together with being animated by the whole 
soul of the world, have also a peculiar soul, and are illuminated by it with life. 
Thus for instance, man is superior to such animals as are alone animated bv the 
whole soul, and are the last of the fabrication of things. Hence, some animals 
are preserved in a twofold respect, but others are scarcely preserved by the w hole 
soul of the universe. If however, this is true, and the celestial are more excellent 
than our bodies, they will in a greater degree Ik* animated both by the mundane 
and their own peculiar souls; since they are similar to the whole of the heavens in 
which they' revolve. But if this be the case, all of them arc moved in a circle 
about their own centres. And if this bo admitted, and every perpetual motion, 
has also a perpetually moving cause, and as numerous as are the bodies which are 
perpetually moved, so many likewise are, as Aristotle says, the moving causes; 
if this Ik* the case, it is necessary that each of the stars should have a peculiar 
soul by which it is moved. If also they are moved in an orderly manner, it is 

1 The third iptcics of wholeness u (hat in which whole tubsish in a part. The partial genera of 
animals therefor* are wholes, but the partial in them predominates over the total. 


•270 


1'ltOCI.L'S ON TIIK 


fi oow iv. 


necessary llmt tlirir roiiI* should Ih- iiitellnrtiinl ; for if limy were moved in u 
disordtrlv manner, wliieh it is not luwtiil to assert of divine* bodies, their souls 
would l*c irrational. Hence, it is necessary that each of the stars should have a 
divine presiding soul; and through intellect Is* united to the intellect which 
ranks ns a whole. For since mortal bodies [such os oursj participate ot reason 
and intellect, what ought we to think nf divine bodies themselves 1 

I^ach therefore, through its own soul, is inserted m the lation of the circle of the 
tame which Plato verv properly calls mast excellent and jxnur/ul as nnujuishin" all 
the circulations, and convolving all of them intellectually 1'or as the genus ot th * 
stars is convolved by the lation ot the ii.erratic sphere, 1 thus also the souls of them 
are contained bv the one soul of the circulation o (the mme, and their intellects by 
the intelh ct of it. For a nail), it i^ necessary that the monad which is co-arranged 
with multitude, should subsist conformably to the monad which is exempt from 
multitude. The first of the four ideas therefore, being the exempt monad, the 
multitude of the stars proceeding from it is comprehended by the inerratic sphere, 
as a co-arranged monad. In a similar manner likewise, in each of the celestial 
spheres, the whole sphere has the relation of a monad, but the cosinocra torn are 
tl,e h aders of the mullitmle ill each. For in each a imiulier analogous to the 
choir of tin fixed stars, subsists w ilh appropriate eirridatious. It, however, in the 
lived stars, there is one monad, the wind, ness of them, but in the planets, there is 
lnitli a wholeness, and each of the planets, is also a leader, it is not wonderful. 
For as the motion of the revolutions of the circle of the t/ijt rent is more various, 
thus also there are more lenders than one. For the multitude proceeds to a 
greater extent. Hut in the sublunary region, there is a '•till gr« atc-r number of 
leaders. For the monads in the heavens generate mimls-is analogous to them 
As we have said therefore, the animation of the stars, inserts th< m in their proper 
souls; hilt it also connects them with the whole soul of the lation of the circle of 
the same; elevates them to tin mundane soul; and establishes them in the intel¬ 
ligible paradigm itself. The divine lamhlu bus also, m an eminent degree jverceiv- 
i„g this to he the case, places the wisdom of that which is most excellent and power- 
fid, in the paradigm. But the inerratic spin re was generated a true war hi, because 
it is more properly a world than the sublunary region, which is always in want of 
foreign arrangement, and is continually changing. The sphere of the fixed stars like¬ 
wise, is a world so diversified, as to express intellectual variety, which it receives 
uniformly about, and in the w hole of itself; imitating the beauty of the celestial para- 

* For nr# Tijt dK\})i fffxxt in tliis plate, it appear* lo me to be necessary »o read, vro uw\a*ow 


fopa f# 




ROOK IV.] 


TIM.'F.IJS OF PLATO. 


271 


digms. 'I’li distribute also, anil to distribute in a circle, are adapted to the fixed stars: 
for the latter signifies intellectual distribution, hut the former the demiurgic order. 
On this account likewise, thrologists otahlish Knnomia in the inerratic sjihere, who 
separates the multitude in it, and always preserves each of the stars in its proper 
order. Hence too, celebrating % ulcan as the maker of the heavens, they conjoin 
him with Aglaia, as adorning and giving splendor and hilarity to all heaven, 
through tin* variety of the stars. And again, of the Seasons, they place Dice over 
the planetary region, l>ecause it is just that irregularity should he reduced to regu¬ 
larity according to reason; hut of the Graces, Thalia, as always causing their lives 
to lie consummately llourishing. They also give the superintendence of the sub¬ 
lunary region to Irene, as pacifying the war of the elements; hut to Euphrosyne 
of the Graces, as imparting to each of them facility of energy according to 
nature. 

“ But he adapted to each of them two motions, one being in the same, 
according to the same things, through which they always dianoetically 
perceive in themselves, the same* about the'same things; but the other, 
being an advancing motion, through the domination of the same and 
similar circulation. lie likewise rendered them immoveable and stable, 
as to the other five motions, in order that each of them might become as 
much as possible most excellent." 

The discussion of motion is conscipicnt to that of animation. For because 
carli of the stars is animated, on this account also, each is allotted a peculiar 
motion. For soul is the principle of motion. The discussion of motion also, is 
connected with the theory of figure. For that which has an appropriate circular 
figure, and receives this from the demiurgic cause, must necessarily have an energy 
and a circular lation, adapted to the figure. For every natural body is moved 
essentially, and not according to accident; since nature is the principle of motion 
and mutation, in that in which it is primarily per ac, and not accidentally. The 
body of the stars however, i.s immoveable according to all other motions, as being 
jK-rpctual through the whole of time; but is alone capable of receiving local mo¬ 
tion, and this circular, as being moved in its own place. Farther still, how, as 1 
I have before said, can that which does not circulate according to a certain pecu- 

* Instead of ravro* here, a* in tbe text of Protlus, all the printed edition* of Plato have ro arm, but 
erroneously, according to tbe commentary of Proelus on these word*. 


272 


1MIOCI..US ON TllK 


[rook iv. 


liur motion, In* of tlic same essence wiili the whole heaven ? And how can it 
otherwise imitate the unit era, than by being moved about the centre of itself? 
It is necessary therefore, that the stars should l>e moved with twofold motions; 
one, which is essential to them, about their own centres ; hut the other, in conjunc¬ 
tion with their wholeness. 

What then are these two motions? For there are different opinions concerning 
them. And some indeed say, that both these motions are corporeal; but others 
assert, that the one is psychical, and the other corporeal. It is belter however, to 
make both the psychical and the corporeal motion twofold. For the soul of 
these divine animals [the stars] has an appropriate life, and through an appropriate 
enemy is conjoined with intrlligibles. And besides tins, it is convolved together 
with the whole soul of the universe. For in divine natures, things whie h are as it 
were* parts, energize according to their own energies, and in conjunction with 
whohs. The soul of the stars therefore, is moved in a twofold respect. The 
body of each also, is convolved about its own centre, imitating the proper energy 
of its soul and its intellect, and is likewise moved with an advancing motion, 
imitating the co-operating energy of the soul ot the inerratic sphere, with its 
vv holeness, and the estahli>hiin lit of the intellect of this soul, in the intellect which 
ranks a> a whole. A twofold motion therefore, imi'-t be assumed in both, viz. 
m the starry soul, and the starry body For the starry soul is rspeci illy wise in 
the same, and about the same things, always perceives intellectually after the 
same manner, and is moved with an advancing motion, through following its 
wholeness. For in consequence of participating a more divine power, it recurs to 
the summit itself of inti lligihles, which may he said to have the order of leaders, 
and to he before the soul, as being intellectually apprehend, d, and perceived by 
it. And the starry body indeed, is moved towards tin* leading parts, in conjunc¬ 
tion with the whole circulation, hut it has also a perpetual motion, originating 
from itself, and bearing a resemblance of dianoetic energy, and of intellectual and 
eternal motion. Through a motion also in the same, it ha<, the same motion with 
the universe, but through always discursively proceeding about the same things, 
it lias always an arrangement referring to tin* same end, participates ot the same 
soul, ami is converted to the same intellect. 

Jj j., necessary therefore, to make a division of the words of I lato conformably 
to these dogmas, after the following manner: He gave to each of the stars two 
motions, one, in the same, and about the same things, by the same, understanding 
the motion about the proper centre of the star. Afterwards, making a stop, it 
will lx* necessary to add, always diunoetically, perceiving in itself the same thing 
about the same things. For it is evident that the psychical motion which is here 




Hook iv.] 


T1 MAX’S OF 1’LATO. 


273 


signified, lias alwavs a dianoetic perception of real beings. I’or this is manifested 
by the words, “ about the same things, and the same thin g." For the starry 
soul does not at dill’erent times, dianoelically perceive dilli rentlv about the same 
things, as is the case with our souls. Again, we must say that by the advancing 
motion, is meant the corporeal motion of the star, according to which it wholly 
passes from one place to another. And afterwards liy making a stop, we must 
add. Through the domination of the same and similar circulation, calling till's circula¬ 
tion, the motion of the circle of the same of the whole soul of the universe, by 
which also, the soul of each of the stirs is vanquished, and through the imitation 
of which it is mmed to that which is before itself. Vnd this i> truly to Ik* led bv 
its intellectual energies, and to co-assimilate' itself to thediyine periods of it. It 
i> evident however, that this advancing motion alone pertains to thing* that are 
wholly transferred from one place to another. For the stars indeed, havo an 
advancing motion, but not tiie inerratic sphere, since this is alone mo\ed in a 
circle. Thus also the planets are moved with an advancing motion, but not the 
spheres ol I lie planets. 1 

Annin therefore, we may perceive the order of the things, from the number of 
the motions. Fur tin* motion of the universe is uniform; that of the lived stars, 
is Informed; and that of sublunary bodies, is multiform and indefinite. For 
thoiurh each of the planets is moved with a uniform motion, yet the commixture 
of many |»eriods, both of the period appropriate to each, and of that which ism 
conjunction with the* uierrutic sphere, causes the lution to be various. For it is 
requisite that the causes of variety, and the principles of contrariety, should lie 
antecedi utly comprehended in the heavens. < >r how could the heavens contain ’ 
generation, how could they govi rn the mutation of the sublunary eh incuts, unless 
they comprehended in tin nisi Ives the cause of contrariety ? Since however, they 
are immaterial, so |ar as this is possible in sensibles, the contraries m tin m are not 
hostile to, nor in sedition vv ilh each ollu r, but they are consubsistent vv ith each other, 
and the same tiling is moved with twofold cir< illations, one of vvlui h is not essen¬ 
tial, and the other according to accident, U 1 may sjnak what apjiears to me to 
be the case; but both the circulations are essential. For what is there in the 
heavens which is an accident, since all things there are immaterial, and all things 
derive their subsistence* from the whole fabrication ? Hence figure and motion are 
there essential. Since therefore the heavens are immaterial; by which I mean, 

* For dm^ioi'TO here, rn:| avi t'ouetuit la. 

* liolo.nl of at »ai m lius place, il i« nece-oary lo read 01 rXaiti/iti wr efaipat. 

1 t"f rrpir'fi licrr, ll Ik r« <pti it< lo read npryi. 

Tim. Plat. V ol. II 2 M 


•274 


PROCLUS ON Til!* 


[book I*, 


that they are exempt from this sublunary matter, which is inefficacious, possesses 
a spurious beauty, and is deformity itselt; this lieing the case, they comprehend 
in themselves at once, contrary motions. For being external to this sublunary 
matter, which sustains nothing, contraries concur in them, and are united to 
each other. But in this sublunary matter tlu-re are hostile oppositions, from not 
being able through its imln-eihly, to receive the presence of both the forms. And 
thus much concerning the motions ol the stars. 

It is evident however, that the live motions which l’lato takes away from the 
fixed stars are, the upward and downward, the backward motion, and the motion 
to the right hand, and the lett. For lie had before taken tin* six motions from the 
iuerratic sphere. To the fixed stars however, lu* gave an advancing motion, in 
order that they might be moved with the motion of the universe ; but to the pla¬ 
nets he gives, not only an advancing, or direct motion, \uit also a retrograde mo¬ 
tion; for according to the latter alone, they are said to wander. INor ought we to 
wonder, if what he before called to the right hand, lie now denominates to the an¬ 
terior part. For as with reference to the whole circulation it is to the right hand ; 
but as with reference to the stars, to the anterior part. And it seems, that so 
far as the world is one, it has one motion which is especially about Intellect and 
wisdom; but so far as it is divided into the inerratic sphere and planetary region, 
it has through a twofold circulation, a motion to the right hand, and to the left; 
and so far as it contains partial animals, fixed ami wandering, it has a direct and 
retrograde motion; the former being the motion of the fixed st irs, hut the latter 
of the planets. It seems also, so far as it is possible to predict from these things, 
that each of the fixed stars moves similarly to the iuerratic spin re, about its own 
centre, but as circulating towards the west. For thus likewise eat h being moved 
by the whole sphere, is moved to that which is before itselt. For that to which 
the motion of a thing is directed according to nature, is anterior to the thing. 
Hence that to which the circulation of each ol the stais is directed, is towards 
tht west, that thus the motion of it, may he similar to that of its wholeness ; just as 
the east is anterior to the planets to which they are moved according to nature. Ail 
advam mg motion therefore, is the motion of the fixed stars, and not of the planets. 
For there is something external to the former; since one thing in them is the leader, 
but the other follows.' 1 he whole sphere however, ol the fixed stars transcends 
all rectilinear motion, and is alone moved eircularly. ^ on may also say, that the 
planets have a peculiar motion, and that this is towards the east ; hut that at the 

1 i e. Ia flie hud star*, die whole sphere is the leader bul each of the stars in this spin re follows 
the sphere itself. 


no ok iv. | 


TIM/KUS OF PLATO 


‘275 


same time, they circulate wholly through the depth of their spheres; and likewise, 
tliat the east i> anterior to them, hot that through the ineiratie sphere, they have 
a retrograde motion, whirh is contrary to their own propel motion. 

Of the six motions therefore, Plato ascribes to the fixed stars, that which is to 
the anterior parts; and hence you may infer, that this motion is more honourable 
than the re>t. For as Aristotle says, the motion of that which is most excellent, 
is most excellent. Hence, of the other motions, the local is the ln*st; but of 
local motions, the first, is the circular, but the second, the advancing or direct 
motion. For the latter motion pertains to the fixed stars; but each of them is 
immoveable and stable, with inspect to tin; five motions. For Plato mentions 
both these, lest you should think that this immobility is a remission, sluggishness, 
and privation, and in order that you may conceive it to pertain to the fixed stars, 
through a transcendency of nature. But this is evident from what follows: for 
he says, that it is “ in order that each of them, might become as much as possible most 
excellent ." For if an immobility with respect to the live motions, has for its ulti¬ 
mate end, the beauty and good of the order of the celestial bodies, it is not the 
non-possession of vitality, and privation, but a power which predominates over 
variety. For the circle of the ir.erralic sphere, comprehends all motion, in what¬ 
ever way it may he ellected ; but the advancing motion of the stars contained in it, 
evidently unfolds into light, the principle of a rectilinear progression; and the 
v ariety of the planets conducts and governs all the indefiniteness of generation, 
as proximalely moving it in an all-various manner bv their evolutions. Plato 
therefore, ascribes a motion of this kind to the fixed stars. 

Yj t such however, as move them in conserpientia, or with a retrograde motion, 
about the poles of the zodiac, through a portion of a hundred years, as Ptolernv 
and Hipparchus prior tohiin did, confiding in observations, knowm the first place, 
that the Jygyptians prior to these, employing observations, and still prior to the 
Egyptians, the Chaldeans, being taught by the Cods, prior to observations, were 
of a similar opinion vv ith Plato, concerning the motion of the fixed star**-. For the 
< )rach s not once only but frequently speak of the advancing procession of the fixed 
stars. For they say, “The menstrual course, and the starry ndvancing procession.” 
And again, “ The advancing starry procession was not generated for your sake.” 
The theurgist [Julian] likewise, in his doctrinal treatises, when speaking about the 
tliird father 1 says, “ He established the numerous multitude of fixed stars, compel- 
\ linghre to fire. But he fixed them witha stability* void of a wandering motion.” In 
which words, he clearly testifies, that the fixed stars move in the same place, and 

* i. f. About Jupiter the D« miurpu*. 

* For wij 4« *aX iv in lint pLico, it is necessary to read ft »\a» 


I'KOCLUS ON Till'. 


[BOOK IV. 


27« 

about tlie name things; ho that the opinion of Plato derives credibility from both. 
To which may be added, that the phenomena are sutlicient to persuade those that 
hare eyes. For it is evident, that if the lived stars were moved about the poles of 
the zodiac with a retrograde motion, the Hear which sets in these places, and 
which from the times of Homer, has been so often celebrated as always splendid in 
the same manner as it is now, ought to have been moved more than fifteen degrees, 
and not about the pole of the equinoctial. The star Canobus' also, ought m 
longer to appear making a short period, above the horizon, to those in the thin 
climate ;* but as Posydonius says, ought to be seen by those in Rhodes passing 
bv the horizon. Th« Hear however is alvvays resplendent, and Canobus preserves 
the same position. The motion of the lived st irs then fore in consequentia, which 
is so much celebrated bv these m« u, is not true. Hut if adducing the baneful mo¬ 
tions of the plant ts, and the calculations of nativities, in proof of this retrograde 
motion of the lived stars, they fancy they shall speak conformably to the pint 110 - 
mena, it must lx* said to them, that those also who are not of this opinion respet t- 
mg the motion of the lived stars, accord in a remarkable degree with the pheno¬ 
mena. And aKo th it in forming i anons respecting the motions of the planets, 
and in studying the doctrine of nativities, they are not at all in want of this hypo¬ 
thesis of the motion of the lived stars in consequents. But the men I particularly 
allude to, arc the ('iialdfianx, who had observation's vj a hide murulam periods. Why 
then-fore, should we adduce as a testimony, the records of a f» w ob-i nations, and 
views of a juvenile nature, which are not aeeomp.mn d with such great accuracy, 
when the very extendi d observations of the ( halih ails hear witness to the dogma 
of the ancients, concerning the motion of the lived stars** For those who do 

* Caiiuliui or Canopus, is a most bright fixed star of the lir>t magnitude, m llu- helm of I tit ship 
Argo. 

1 via. In Alexandria- For accenting l» I tie aiKients there arc seven climates, the firs! of which was 
called Mcroe; the second. Sync; t lie tliiril, Alexandria; I tie fourth, Rhodes; the fiflli, Rome, or the 
Hellespont; the sixth, the F.uxire »ea ; amt the sevenlli, the mouth of the Rons!tu nes. V id. 1‘liii. Hist. 
Nat I. (> c. 8 

* In the original, n h iai rus t^i'^i^iipiui riji rwe iViiie^oiiii' vnijseia*, wtiuli is vers corrupt, ihere 

tieing HO luctl word as ^vytfipiuk. 1 read therelore. Cl fe ioi rai run r\atwfjttuji ktt ijiTfil. 

* The precession of ihe equinoxes is however admitted h\ Simplicius, who in the Cud liouk of Ins 
Commentary on Vristotle’s I realise on the Heavens, observes respi cling the molioii of I he iiicrralic spin re 
as follow > ; 

" If llie inerralic sphere is really inerratie, and the ohservalion of Hipparchus and Ptolemy concern¬ 
ing il r is not •dimtnd, that II is moved one degree in a hundred years in a contrary direction, il lias 
In the case, it will be moved witii oue simple ntolioii, but the stars contained in it with two motions, vir. 
with their own ciicuioiulaiuiy motion, and the motion of the universe. But the placets will he moved 




HooK iv.] 


TIM .HI'S or PLATO. 


277 


• liis. are ignorant that it is possible to collect something true from false hypotheses, 
ami that it is not proper to think, that a conclusion which accords with the ph «•- 
noinena, is a sufficient proof of the truth of the hypotheses. 

“ And from tins cause, such of the stars as are iuerralic were gcne- 
rate*l, bring divine animals ; and on tins account they always remain' 
revolving in same. Hut the stars which both revolve and have such a wan¬ 
dering, as wc have before mentioned, were produced conformably to 
these.” 

The cause of the generation of the stars comprehends all the most proper 
principles of them, viz. the paradigmatic, the d< rniurgic, and the filial. For from 
all these, the .stars were generated such as they are, and with the motions which 
they possess. The inerratic sphere however, exhibits a uniform motion, and 
which always proceeds after the same manner. Hut their being called divine 
animals, indicates that intellect arid a dome soul are present with them, and prior 
to these, tlie one unity, according to which each is a God. For because each is 
an animal, it has a soul hv whit h it is moved ; hut because also, each is a divine 
animal, it is suspended from a divine intellect. For it i** not intellect which 

with three motion*, n; with tlinr oh n proper motion, willitii.it nf 1 lit* spherr* wliicll contain them, 
ami witli tin* mol ion ■>! the iiinvror. Since however, lir add*. mv prrt cptor Ai iinmiiiis pi/ tin cele¬ 
brated Xmmmiius Hcnn;v.i», who wa* the di-nplr of Proilii',] observing the* stars through an astrolabe 
while I was present, in Mexamlria, foun-l llial the star Arelnrus, according to the epoch nl Plolcmv, 
hail been moved >n mm ti, as it was nreess irv it dumbl have lieen moved at Ihe rate ot one degree in a 
hundred years; it will lie more true to sav, that the sinless sphere wbu li rmiipiehcmls all the sphere*, 
and which was unknown hi the tune of Aristotle, bring loosed vsilh one simple nJolion Irom the east, 
convolves at the saini lime all the oilier spheres. Hut that vs hit h is called liv us the iuerr.ilii sphere, 
is moved with two motions, s 1 /. with the motion of ihe universe Irom the east, ami with its own innlion 
from I lie w« si ; ami all the stars m it are moved with these two motions, and w ilh their ow n rireumro. 
tatory motion In like n.aimer also, vsilh respect to the successive spheres, and the start in them, the 
former are moved with two, hut the latti r with three of the same motions." 

I am however decidedly of lilt opinion of Proelus, that t lie records of a few o|i*rrvalioiis, an I views 
of a juvenile nature, are not to he adduced in opposition to the veiv extended observations of tin Chal¬ 
deans, wlmh embraced a whole mundane period, t. c a period of .inu.Ot 0 v.ar*. Xml what Prorlu* 
here asserts uf the Chaldeans, is also rontirmrd hv Cicero hi Ins lust book On Divination, who savs 
that lliry bad records of the stars tor the space of .>70,000 vears; ami by Diodorus Siculus llilrl. lib II 
p. I 18 who says that then observations comprehended the space of 17 * 1,000 yrars. 

* I he test of I’rochi.s Ins erroneously in this place Linpei, instead of whuh, * apjsc us from the 
( omm-ntnrv of rroclus, wc should rcatl tm/itm: though all the prinlcd editions ul"the Tiura-us have 
instead of this/inci. 


270 


PROCLUS ON THE 


[book IV. 


makes it to be divine, since ti.ere are likewise angelical and da*raoniacal intellects ; 
but the divine intellect of the whole of this, differs from that w hich is not divine 
in this, that it is susjiended from deity, which causes it to Ik* a divine intellect. 
But revolution aktiiys remaining in same, exhibits a |K-r|x*tuity in the heavens, 
according to which the stars always occupy the same place of the heavens, being 
moved about their own centres, and also the possession of an evolved energy 
and an unceasing life. Such then fore as make the stars to be inanimate, or 
fancy that the* souls of the celestial bodies are mutable like ours, or that Re¬ 
generation of them is m time, wander from the meaning of Plato. For if a cer¬ 
tain animal is divine, it has a divine soul, and is not alone animated by the soul 
of the universe. For there is also in the Karth .1 divine animal, since Fartli is the 
oldest and most venerable* of the (Jods; and there* are likewise certain living 
things in it, which have entilei luias from the soul of the univ« r>e alone; but these 
are not animals. And farther still, because the stars always remain ill motion, 
they neither possessed a soul from a certain time, nor will at a certain time, lose 
it. For the term uluays, manifests temporal immutability, both according to the 
past and the future time. And thus 111111 h concerning the fixed stars 

\\ ith respect to the planets however, Plato again reminds us, that they have 
» | various motions, but orderly, and according to measures and boundaries. For 
the simplicity of them comprehends multitude, order connects tin ir variety, and 
measure defines their wandering. What tin 11 does Plato now mean by reminding 
us of this, and what indication docs it afloid us’ Some therefore sav that it 
manifests this, that though the planets in a certain respect transcend the fixed 
stars, so far as they are allotted a ruling and cosuiocratoric dignity 1 in the universe, 
and as theologisls say an a/.onic authority ; for in eat h of the eosmocrutors there 
is an azonic* order of (iods: yet at the same time, they are inferior to them, 
through their wandering and the all-various diversity of their motions. And we 
also say that tin re is 110 absurdity in admitting, that the same thing may surpass 
and lie surpassed by tin* same things, according to different eouct ptiuns. But we 
should consider, whether Plato by speaking of the planets prior to the fixed stars, 
and delivering the order, motion, and powers of them, and also their periods, and [ 
apocatastases, and again, resuming the mention of them after the fixed stars, 

* tor aniar lure, il is reipusite to rc. J a„<ar. 

* The Okie Gods are those that form that order of divinities which is immediately situated above 
the tnunduHr Gods 'these Cods w ho are called a ionic by the Chaldean, are denominated lilt ratal 
by the Greek theologists. According to tin former likewise, Serapis, Bacchus, and the scries of Osiris, 
ami ot Apollo, arc azonic Gods 


HOOK IV.] 


TIM .BUS OF PLATO. 


*27.0 


does not do tins, because the discussion of them is secondary to that of the fixed 
t stars, through the variety of their motion.’ It is common therefore, both to the 
fixed stars and the planets, that all of them are divine animals. For this is 
r clearly asserted of both. And of the fixed stars indeed it is peculiarly asserted, 
that tliev are moved with a proper motion in the same, anil about the same 
things ; but of thi‘ planets, that proceeding through the heavens, they have revolu¬ 
tions; just as he now says, that they have a revolving motion. Hence he is 
evidently of opinion, that the planets become through themselves, more remote 
from, and nearer to the earth, ami that their revolutions according to breadth, 
are made by their own progressions, and not through being carried by other 
things, such as evolvents, or epicycles. That this likewise arises from the one 
nature of them, possessing both one, and a various motion, through which they 
advance and recede, being transformed in their revolutions, in a spiral and all¬ 
various manner. Hence the lation of them is triple; one being that by which 
together with licing moved about their centres, they are also moved according to 
breadth and depth; another through which they are convolved in a circle by 
their proper spheres, * to the left hand; and another, by which they are moved, 
through the lation of the circle of the same vanquishing that of all the circle of 
the dillerent. And thus much ronreming these particulars, which are specula¬ 
tions peculiar to the philosophy of Plato. 

If however you should inquire what the nature is of the planets, both of the 
stars themsi lves, and the whole spheres, and whether that of the former is the 
same as the nature of the latter, or dillerent, we reply by recurring to the Platonic 
principles, that all heaven consists of all the elements; but that in one place, fire 
in conjunction with earth has dominion, but in another, fire in conjunction with 
the summit of water, and in another, fire with the summit of air; and that through 
each of these, the variety is most abundant. Hence, some things in the heavens 
are more visible than others; and these are such as have fire in conjunction with 
solidity. But others are loss visible,’ and these are such as have fire in conjunc¬ 
tion with transparent splendor, and the diaphanous. And on this account indeed 
it is possible to sis" the bodies which are m the higher region in the same manner 
as bodies can be seen through the air. But the bodies which have fire in con¬ 
junction with transparency, darken our sight [through excess of splendor]. If 


* For knu r]arm lure, read Ktt rjirrut, 

* In tlir original is omitted, but ought evidently to be inverted. 

* Instead of epar*rrrf*a here, it is necessary to read aiyarwrrps. 


IMiOCIAJS UN THK 


[book IV. 


*_»RO 


however, 1 these 1 limb's art* ri^litlv asserted by ns, the spheres indeed of the stars 
ha\e very projierly a more attenuated ami diaphanous, hut the stars, a more solid 
e—ence. lint lire every where predominates, and all heaven is characterized by 
ils power. The lire however, wiiii li is there, is neithi r caustic, (since this is not 
even the ease w illi the first of the siilihitiary elements, w hich Aristotle is arcus* 
tnmrd to call liery-formed,’) nor eorruptivc of any tiling, nor contrary to earth, 
hilt is resplendent w1111 vivilic heat and illuminative power, with purity and 
transparent splendor. For the vein inent is one tiling, and the pure another, as 
Socrates shows in the Philebiis. lienee, the lire which is there is li^Iit ; and it is 
not proper to di.-tiuh the discu-sion ol it, hy dm etm^ our attention tothe^russ 
and dark lire of the sublunary region \fn r tin-maiim r therefore, the sjieeilla¬ 
tion of the planets will he adapted to wliat lias lie* n before said. 

There are liowt ver, other do me animals 1 |<>|!ow ino the eireulations ol the planet-, 
tin* leader- of whu li are the se\en planet - ; all w hich Plato eomprelu nils m what 
i- here said. For these also revolve, and have a wandering ot such a hind as 
that which he a little before, mentioned of the seven planets. Fur they revolve 
>:i conjunction with, and make their apocatastases together with their principles, 
ueta.s the lived stars are governed 1 >v the whole circulation [of the inerratic 
sphere]. These planetary bodies therefore, wliieh were produced conformably 
to the lived stars, he savswen made for the sake of the generation of time, in 
order that they mi^ht eo-operale in it- pioduction, leading forth into the world 
different temporal measures, through their anomalous and perpetual motion; 
of which the one time is comprehensive, possessing one periodic number, which 
mutants all-various periodic numbers in itself. Hut when hr asserts that the 
lived -tars arc moved about their centres, in conjunction with an advancing mo¬ 
tion, he does not also -a\ that thev co-operate in tin* prodiu lion ol tune, t)io111411 
they have a periodic nuuiher of their proper apocata-tasis, according to which 
the whole of time is measured ; hut speaking about t!it- planets in a way adapted 
to ph\siolo^v, he particularly mentions tliose things in which he had sense a- a 
witness of the different motion of the planets. For we cannot assume any tiling 
from sense, respecting the dillerent niiuihers of the motion of the lived -tar-, and 
of the jicriods which th« v make in their revolution-, lie particularly therefore, 
makes mention of this, v i/. that the planets were venerated for the sake of time, 
tliroiejh the evidence, wliieh we derive from -eiise, a- he himself reminds us. 

1 I <>r n fti lirrc, il 11 reijuiMle lo rr.nl n f'n- 

1 Amt I lie -c, jswc have ticfure «>lm rveil, arc wlut (lie moderns nil satrllttes. 



HOOK IV ] 


TIM KlIS OF PLATO. 


2HI 


Hut we have already answered tlmse, who deny tli it the heavens consist of lire, 
because tire naturally tends upward. Again llierefore, it is necessary to remind 
them, as they are lovers of contention, tli it they speak absurdly. For they look 
to the tire which is here, and which lias a preternatural subsistence. For though 
you should assume the lire which is immediately under the moon, vet to l>e 
moved upward is not natural to it, but to abide in its own place. Hut to be 
moved upward, leads indeed to a subsistence according to nature, yet is not itself 
according to nature. For a tendency to health is not according to nature to a 
body, but to be \\<!I ; but to be com ah’seent, is alone natural to a diseased body; 
just as to fire, wlin h is not perfectly lire, to tend upward is according to nature, 
but to (ire which is in energy, it is natural to abide on high, in which plan? abiding, 
if it should he moved, it would alone have a circular motion. Hut if it is true, 
that the summit of lire iu the sublunary region, is moved in a circle in conjunction 
with a:ther, as Aristotle says, this in a greater degree demonstrates that lire is of 
a circulating nature. For if this lire also, is always moved in a circle, as far as it 
is able, it is so moved according to nature. For (hat which is preternatural is 
not perpetual. Hut every thing violent is preternatural. It therefore the fire 
which is immediately under the moon, is a thing of this kind, why do they doubt 
respecting the heavenly bodies, and so frequently adduce the motion of fire 
towards the upper regions. 

As Aristotle however, inquires whv the spin re »»f the lived stars, Ik ing one, 
comprehends many stars, but in each of the plain tarv spheres, which arc many, 
there is only one star, the solution of this conformably to his opinion, may lie 
obtained from his writings. Hut wi have already said something concerning this, 
and now agreeably to vvhat has been before asserted, we sav, that each of the 
planets is a whole world, comprehending in itself many divine gener invisible to 
us. Of all these however, the visible star has the government. And in this, the 
lived stars differ from those in the planetary spheres, that the former have one 
monad,’ which is the wholeness of them ; but that in each of the* latter there are 
invisible stars, which revolve together vvilh their spheres; so th.it in each, there is 
both the wholeness, and a leader which is allotted an exempt transcendency. 
For the plain Is being secondary to the fixed star®, require a twofold prefecture, 
the one* more total, but the other more partial. But that in each of these, there- is 
a multitude co-ordinate with each, you may infer from the extremes. For if the 
incrratic sphere has a multitude co-ordinate with itself, and earth is the whole¬ 
ness of terrestrial, in the same manner as the incrratic sphere is of celestial 


1 Ami tins oik* monad i« llic qilirre of the fixed stars. 

VOL. II. 


2 N 


Tim. Plat. 


lMtOCLUS ON THE 


[BOOK IV. 


2fl2 

animals, it is nec«*Ks;vrv that each [intermediate] wholeness, sliouhl entirely possess 
certain partial animals co-ordinate with itself; through which also, they are said 
to be wholenesses. The intermediate natures however, are concealed from our 
sense, the extremes Ik mg manifest: one ot them through its trancendeiitly lumi¬ 
nous essence, and the oth< r through its alliance to us. It likewise, partial souls 
are disseminated about them, some about the sun, others about the moon, and 
others about each of the rest, ami prior to .souls, da mons give* completion to the 
herds of which the\ are the leaders, it is evidently well said, that each ol the 
spheres is a world; theolo"is(s also teaching us these things when they say that 
there are (Jods in each prior to d.emons, some of which are under the govern 
ment of others. Thu> for instance, they assert concerning our mistress the Moon, 
that the < iocli’c II. cate, is i ontaim d in her,' anil also Diana. Thus too, in 

speaking of the sovereign Nun, and the <«nU that are there, they celebrate Ila. 
clius as being the re 

'll it- Sun’s assessor, who with watchful eye suiveys 

1 he sai red pole 

They likewise o lebrate the Jupiter who is there, Osiris, the solar Pan, and others 
of which the books of theologists and theurgists are full: from all which it is evi¬ 
dent, that each of the planets is truly said to be the leader of many Oods, who 
give completion to its peculiar circulation.* \Iter this manner therefore, we dis¬ 
solve the doubt. 

* Instead of ij then rm» «i ui^ij in I In, plj. e, wliu li is cv idenlly erroneous, I read ij Iarar »7 

Ora to rie tv atrij. 

* From tliis t-ilranrdiuaiv |i:ns;i“i , 1 we may perceive at one view why ttie sun in the Orphic hymns is 
called Jupiter, why Apollo is called I’.in, and Uattlius the sun, why the Moon seems to lie the same 
With Ilhea, Ceres I'rost i pme, Juno, \ eiuis, Ac. and in -dun I why any one divinity is celebrated wall 
the names and cpiilu I, nl so nuns of the i« ,| I or tiom tin, sublime theory it follows that every 
sphere contains a Jupiter, Neptune, Vulr.in, VeslJ, Miueiv.i, Mjis, Ceres, Juno, Diana, Mercury, 
Venus, Apollo, and in short i u r> ileiiv, each sphere at the same time conferring on these (iod> the 
peculiar characteri'tie ut Us i ilurt ; mi that for instance in the Sun they all possess a solar properly, ui 
the Moon a lunar one, and so ot ilie rest. From this theory too we uiay perceive the truth ol (hat 
divine saving of the aiuiiuts, that . II things are full of finds; for more particular orders proceed lroin 
such as are inure general, flu mundane lioiu the sU|«‘riliuud.me, and the sublunary troni the ceo-stial; 
while earth becomes the genital reteplacle ot the illuiniiiations of all the f*ods “ Heine as 1 rutlus 
shortly after observ is, tin re is a I m atrial Ceres, A.eta, and 1 is, as likewise a terrestrial Jupiter and a 
terrestrial Hermes, established about the* one divmils of the earth; just as a multitude of celestial boils 
protect d» about the out diviuitv of tile heavens. 1 or I lit re are progressions of ull the celestial finds into 
the Larth ; and Earth contains all things, in an larlhly maimer, which lleavin comprehends celestially. 
Hence wi s| »-k of a terrestrial llacchus and a terrestrial Apollo, svho bestows the nil-various streams of 
* a ter w itli whit h tLe earth abounds, and openings prophetic of futurity. ’ Ami if to all this we only add. 



I no K I V , J 


TIM/l,l s OJ I’BATt >. 


20.1 


It is retpiisite however, fnmi wli.tf hits lx-«-n s.ud, to collect tins one thing, that 
tin; fixed stars, according to Plato, are sii|w*rior to the planets, not only in place, 
hnl also in dignity. I or ul tin: former he stys, “ that the Deunurgus placid them 
m the xrisdnni of the circle (J the stum , hut of the latti r, “ that tin 1 hmiurgusplaced 
them in the circulations, made bp the pi rad of the aide of the different so that the 
former alone live in conjunction with the intelh < tual life of the circle of the same, 
hut the latter with the revolution of the cin le of the different. For this is entirely 
the case vvith the latter, because they arc convolved in conjunction with the in- 
crralic sphere in the same uiauiicr as the lived stars, hut lhc\ ate also convolved 
together with the period' of the circh of the different. If therefore, the former 
immediately participate of a more divine life, hut the latter through the medium of 
.in inferior life, it necessarily follows, that the former are of a superior, hut the 
latti r of a .subordinate dignity. Hence it se< ms, if it he requisite to infer any thin" 
from these things, that the souls of the fixed stars, though they have both the 
circles ; hut they have both, liecatiso our souls also, as Plato says, have the circle 
of the same, and the circle of the diff a cut ; yet they live more according to the 
former circle, and on this account, live in a greater degree in conjunction with 
the circle which resembles that of the whole soul of the universe. But the souls 
of the planets, live in a gn ater degree according to the latter circle. Hence, also 
their bodies are moved with various motions, and are inserted in the revolutions of 
the circle id the different. These inferences likewise, may he reasonably made by 
those, who look to the motions of them alone, wliiih h the peculiarity of the 
physical theory'. Thus ton, the [Chaldean] tlu-urgiM .luliau] teaching us con- 
cerning the wisdom of the fixed stars and the planets, say> of tin: fabrication of 
the fixed stars: “The father established the numerous multitude of inerratic 
stars, not by a laborious and evil tension, but so as ilitf tin y might be moved’ 
with a stability void of a wandering motion.’' But by the word established, the 
theurgist manifests a motion in the same, and according to the same things. And 
concerning the planets he sa\s, “ 'Flic father made the planeLs six in imml^A 

that all tlie other mundane Coni* subsist m ilic twelve atiovc mentioned, ami that the first triad of these is 
drmitngic or Jabriratirr, via. Jupiter, Neptune, Vulr.»ii; the second, Vesta, Minerva, Mars, itrfrmire ; 
the third, Ceres Juno, Ihana, rirific ; and the fourth. Mercury, Venus. Apollo, rlrrattns and harmonic: 
— I say, if we unite this with the preceding theory, there i-» nothin*; in the* ancient theology that will 
not appear admirably sublime and brautifully connected, accurate in all its parts, scientific, and dirine. J 



* Instead of w»j£o hr -Xar«j*> mi* rycviry ypupfr** 10 tin* place, il is requisite to read, conformably to 
the collection of the Chaldean Oracles by Patrkius, wigjj ht irXai ijr ovk ^rptaOae. 


284 


1’UOCLUS ON THE 


[BOOK IV. 


and for tli£ seventh, he hurled into the midst the tire of the sun ; suspending their 
disorderly motion in orderly disposed zones.” C tiling the anomalous nature of 
their motions, disorderly ; hut the motion which predominates over the zones in 
which the\ are arranged, orderly disposed ; represi ntmg to us tlie circumduction ot 
disorder into order. For they an; not moved anomalously through imbecility, 
like inanimate natures, hut through the will of the powers that preside over them. 
He also exhibits to us their different intellections which he calls zones, through 
the order in which the) are arranged. And he says that the apparent irregularity’ 
of their bodies, is circularly led by them to an appropriate order, in consequence 
of preserving eac h ot them by then pow« i s. 

“Hut he machinated Kailli our nurse; who being eonglobctl about 
the pole, which is extended through the universe, is the guardian and 
Deiniup r us ot night and dav, and is the first and most ancient of the 
Gods 1 that were* generated within the heavens.” 

The physiology concerning the earth is proximatcly connected with the dis 
cussion ol the motion of tin st irs; not that I'ima-us now first produces it through 
these, for he had already constituted it, when he represented the world as con¬ 
sisting of the whole elements, both the extreme and the middle; blit because the 
consideration of the eaitli contributes to the discussion ot the progression of the 
planets and fixed stars "f time, and the t< inporal p« liods, as it was generated the 
"uardian of night and dav. Fur all he uni dances round, and circularly revolves 
about it,,and as ranking among physical budn >, it is the c» litre ot the universe. 
For the impartible centre is one thing, as in the most true sphere, vvhii li compre¬ 
hends on all sides that which is physical, which also is the power of the sphere, 
havin ,r an arrangement analogous to the poles; and the physical centre is anollii r, 
which nature estahlisl ed m the middle, about whii h all the stars are moved in a 
circle, and to which tin v transmit their energies, and which also we say is the 
earth Hence, l’lato having spoken concerning the circulation of the heave nly 
bodies, very properly conjoins with vvliat lias been said, the discussion of the 


* For evr«£ia*hcrc, it is nece'»ar> In read arajiai. 

* The IV 11 >oi>1, amt therefore I so]>|>ose all the editions of l*l.ilo, have here erroneously ou/iurwv 
instead of tttun. The maiiiistnpt liunmr, from ninth Fieinus made his translation of the 
T.mails had the light reading in this plate. For his version of this part is, “ Terrain autem altmein 
nostraiu, tired pulum per uimersum extensuoi alligalani, diei nottisque effect ricem et ciiMothm ioi 
toluit, necuonprmiiiiu dntuiuissiuianit|ue tltornru oiiimuin qu» intra ctrlum sunt genili. 



cOi'K IV.] 


IIM/EIS or PLATO. 


2«5 

earth. Farther still, according to another inode, the nature of the earth has the 
relation of a mother, to the eeh stial order. For such things as Heaven produces 
paternally, Earth produces maternally. For all the meteors, through which the 
circle of •generation is effected,' derive their subsistence from Heaven, as from a 
father, who governs smicrnnllv everv material and Honing essence, but from 
Earth as from a mother. For she adonis matter for exhalations, from the sub¬ 
stances which flow together into her, just as Heaven imparts to them form and 
morphe. Through this cause therefore, Plato very properly co-arrangcs the 
discussion of the earth with that of the heavens, looking to the nature itself of 
things, the concord and communion of the two, and surveying their kindred 
conjunction in their principles. Moreover, through the order of liis discussion, 
he make s the power of analogy to lie manifest in reality; by assuming the dis¬ 
course alumt the planets in the lirst place; and in the middle, and delivering the 
discussion of Earth, prior to that of other sublunary daemons. For thus the 
extremes become the first and the middle, and again, the media are transferred 
into the order of the extremes : but analogy is especially adapted to accomplish 
this. According to all modes therefore, the physiology of the Earth is connas- 
cont with the theory of the Heavens. And thus much concerning the order of the 

discussion. 

\\ hat however is Earth, whence does she proceed, how is she said to 1 m* our 
nurse, and how is she the most ancient and first of the (bids ? For it we shall l»e 
able to understand these things, we shall obtain the theory concerning her 
sufficiently for the present purpose. Earth then proceeds primarily from the 
intelligible earth which unically comprehends all the intelligible orders of the 
Gods, and is eternally established in the father.* It also proceeds from the in¬ 
tellectual Earth which is co-arranged with Heaven, and all the productions of 
which it rec< ives. Eor being analogous to these, it also abides perpetually as in 
the 'centre of the heavens, and being contained on all sides by them, is lull of 
generative power, and demiurgic perfection. The true earth therefore, is neither 
this corporeal-fonued and gross hulk; for it will not he the most ancient of the 
Gods from its bulk, nor the lir^t of the Gods that are arranged within the heavens; 
nor is it the soul of this body ; for it would not lie, as I*lato says it is, extended 
about the pole of the universe, since not the soul, but the body of the earth is a 
thing of this kind ; but if it Ik* necessary'to speak what is most true concerning it. 


1 For * -ruroXriToi here, it n nrrmar\ to road iwi^iroi. 

* \ is. »n <lh(r or bc*nd, the *nmniitnf thr iiili lloililc triad. 



286 


PHOCLUS ON THE 


[llUUK I' 


it i* an animal consisting of a divine soul, and a living body. Hence the whole 
is, as Plato says, an animal. For there are in it an immaterial and separate in¬ 
tellect ; a divine soul dancing round this intellect ; an ethereal ImmIv proximately 
suspended from its informing soul; and in the last place this visible bulk, which 
is on all sides inspired with life bv the vehii le 1 of this soul, with which also Ireing 
tilled, it generates and nourishes all-various animals. For some animals* un¬ 
rooted in it, but others are moved about it. And this likew ise, Aristotle perceiv¬ 
ing, was a-hann-d not to give to the earth a natural life. For whence is it that 
plants while they remain in the earth live, but when divulx-il from it die, unless 
> this earthly mass was full id life 1 It is necessary also to assume universally, that 
I wholes are animated prior to parts. For it would In- ridiculous that man indeed 
-hould participate o< a rational soul and of intellect, but that no soul should be 
: assigned to the earth and the air, .supernallv riding in [as it were] and governing 
tin elements, anil preserving them in their proper boundaries. For wholes, as 
Theophrastus savs, would have less authority than parts, and perpetual than 
corruptible nature-, if they were destitute of soul. Hence, it is necessary to grant 

I that a soul and an intellect are in the earth ; the former causing it to be prolific, 
but the latter connect! dly containing it in tin* middle of the uiiive rse. 

Farth lu i>c If then fore, being a divine annual, is also a plenitude of intellectual 
ami p-M local essences, and of immaterial powers. For if a partial soul has besides 
» material bodv an immaterial vehicle as we have elsewhere .shown, what ouuhl we 
to think of a soul so divine as that of the earth ? Is it not, that by a imicli greater 
priorilv visible bodies are suspended from this soul through other vehic les as 
media, and that through these the visible bodies are able to receive the illumina¬ 
tion- of soul T Such then being the nature of Farth herself, she is said to be our 
nurse ; in the first place indeed, as possessing a powe r in a certain respec t equi¬ 
valent to Heaven. l or as that comprehends in itself divine animals, thus also 
Earth l- sec n to contain terrestrial animals. But in the second plac e, she is our 
nurse, as inspiring our lives from her own proper life. For she not only produces 
| fruit-, and nourishes our bodies through the se, but she also tills our souls with the 
I illuminations of her-elf. For being a divine animal, mid ge nerating ns who are 
partial animals, through her own body indeed, she nourishes and connec tedly 
contains our bulk; but from lur own soul perfects ours. By her uwn intellect 
likewise, she excites the intellect which is in us; and thus according to the whole 


' Instead of cr^ij/iaroi here, il is necessarv to read oj^iuroc. 

* tor accord mg to Pkito, plants also, as having life, arc animals. 



iu'uk is.) OF PLATO. 

of herself liecomes the nurse of our w hole composition. On this account it ap¬ 
pears to me that Plato calls her our nurse, indicatin'; hy this her intellectual nu¬ 
tritive energy. For if she is. our nurse, hut we are truly souls and intellects, 
according to these c^pi-i i.dly, she " ill he the perlector ot our essi nee, mov mg and 
exciting our intellectual part. l>ut Iw-mg a divine animal and comprehending 
in hersi It many partial animals, she is said hy I'lato to he eonglolicd about the 
pole w liicli is extended through the universe; because she is contained and com¬ 
pressed about its axis. For the axis also is the pole. Vml the pole is thus now 
denominated, because the universe revolves about it. llecause however the pole 
[projierly so railedj is impartible, hut the axis is a pole with interval, just as if 
someone should say that a line is a flowing point, -on this account, the pole is 
said hy I'lato to he extended through the universe,' as entirely pervadin '- through 
the centre of the Farlh. 

Hut • 1 "* "°id which he here uses, manifests the conglobod, and the 

connectedly contained. 1 'or it does not signify, as Aristotle supposed it did, 
that which is moved, For I'lato, m a particular manner preserves the Earth im¬ 
moveable; and m the I'ha-do adds the cause, through which it is immoveably 
established. “ lor he says that a thing which is equally inclined , when placed in the 
middle of a certain simitar nature, cannot tend more or less to one part than another, 
hut subsisting vn all sides similarly affected, will remain Jree Ji <on all inclination .” 
'i he ( i rei ian use of words also testifies, that to iXXo/x *vrg signilii s TO cuv'xy'.utv^v, 
that which is collected or congregated, ami not that which is tinn ed. J 'or it calls 
bonds iXXaootjg Titmvus likewise himself in what follows says, “ that the ha,rs 
a huh arc rooted and conglomerated in the head, within the shirt, are conglobed (.xxeir- 
Sai From these things therefore, it is evident hovv he applies the word ixx«r5eu 
in what he now says, to the Earth. lint it as some say, the assertion hat “ Vesta 
alone abides in the dwelling oj the (• ods, 1 is spoken of this earth, I'lato will l>e very 
tar from giving motion to the Earth. If however we do not admit that the Vesta 
there mentioned is the Earth, yet it must Ik; granted, that there is a guardian 
power in the Earth of the nature of \ esta. For as vve say, that in the Heavens, 
the poles* lire connectedly contained hy Vesta, thus also among the elements, 

t'.aUi save £««i wavrci, ami nut tian* »«w» : fur Proclus observe*, that he could noth ave em¬ 
ployed the latter inode of expression, without pronunciation through a soft breathing. 

Sir what is said bv Simplicius concerning this word in I he notes to mv translation of Aristotle's 
treatise On the Heavens, p. 236. 

' This n asserted in the Phardrus of I'lato. 

For »o\Xoi>» here, it is obvioiisly necessary to read wo\uut. 


288 


PROCLUS ON THE 


[BOOk IV. 


the Earth And as* the supermundane Vesta, is to the great leaded of the twelve 
Gods, so in mundane natures is the Earth to the Heavens, li likewise, we direct 
our attention to the Pythagoric Tinnvns, we shall in a still greater degree refuse 
to admit, that the Earth is moved. For he says “ that the Earth is established in 
the middle.” And how is it reasonable, that understanding i?.Xo utvry as signify¬ 
ing dXo'jurvr^, we should make the Earth to revolve, as conformable to the doctrine 
of Plato? Let Heraclides Politicos therefore, who was an auditor of 1 * * 4 Plato, lx* 
of this opinion ; for he ascribed a circular motion to the Earth ; but let it be ad¬ 
mitted that Plato established it immoveable. For if he had made the perfect 
vear to consist not only of the eight periods [of the stars] but had enumerated the 
earth as the ninth, giving to it .in apocatastasis with tin 1 others, and making one 
apocatastasis from all of them with that ol the circle of the same [then we might 
apprehend that the Earth is movtd according to Plato. 1 ] Alter this manner 
therefore, we should interpret the pule and the axis, and the Earth which is con¬ 
tained about these. 

It is necessary hovvever from these assertions to betake ourselves to the nature 
of the Earth, and survey the poll's as powers that give stability to the universe, 
exciting indeed the whole bulk of it to intelligible love, and impaitibly connect¬ 
ing that which is paitible, and unitedly and without interval that whic h is extend¬ 
ed hv interval Hence also, Plato in the ltepuhlic, makes the spindle ot E »< e- 
sis of adamant, indicating, ns wc have said, their indexible and untamed power. 
And we must consider the axis, as that one divinity which collects the centres of 
the universe, which is connective of the whole world, and motive ot the divine 
circulations; as that also about which wholes dance and an* convolved, and as 
sustaining all Heaven, being on this account denominated Atlas, as possessing an 
immutable and unwearied energy. The word r:ra;oMv also, or extended, 
used here by Plato, indicates that this one power is Tilannie, guarding the cir¬ 
culation of w holes. lint if, as the divine Ianihliclius says, we umlertand by the 
pole extended through the universe, the Heavens, neither thus shall we wander 
from the conception of Plato. For as PI it.. says in the Cratylus, those who are 
skilled in astronomy call the Heavens the pole, as harmoniously revolving. Ac¬ 
cording to tins conception therefore, you may cull Heaven the pole extended 

1 In 1 lie original, ui is onultccb 

* l or ov II Vurwt c> hire, read rev riAurwi-or. 

i The words wiihin the brackets are omitted in the origiual, hut ought evident)? to be inverted. 
Hence it is necessary to supply in this place the words, rere vnoXaiioifttv tutioQat ttjv yijK men IlAa- 
rw>a. 

4 For ewi rijK qviti /Jtrinai in tins place, I rcad.cririji >iji Qvoiv ptTitmi. 




SOOK IV.] 


TIM.EUS OF PLATO. 


209 


through flu? universe, as being iiiriirvatrd through the whole of itself in conse- 
rpirnce of being without an angle. For after this manner the superfi ies of a 
cirele is extended. About this however Earth is conglobed, not lorallv, hut 
through a desire of hemming assimilated to it converging to the middle, in order 
that as Heaven is moved ahout the centre, so she by tending to the centre, may lie- 
come .similar to that which is essentially spherical, being herself as much as pos¬ 
sible conglohed. Hence she is compressed ahout Heaven in such a way as to Ik 1 
wholly extended ahout [i. e. towards] it. 

According to each of these conceptions therefore, Plato d< livers the cati-e 
through which Earth is contained in the middle. For the axis is a power con¬ 
nective of Earth ; and Earth is on all sides compressed hy the circulation of 
Hea\i n, and is collected together into the centre of the universe. Earth therefore 
being such, Tima-us afterwards clearly shows what utility she affords to the 
universe; for he calls her the guardian and artificer of day and night. And 
indeed, that she is the maker of night, is evident. For she produces a conical 
shadow ; and her magnitude and figure are the causes of the dimension and 
qualitv of the figure of this shadow. Ihit after what manner is she likew ise the 
fabricator of day? Or does she not produce this day which is conjoined with 
night ? For about her the risings and settings of the Sun are surveyed. And that 
Plato assumes tin*- day whic h is convolved with night, is evident from lus arrang¬ 
ing tin* former under the latter; as also prioi to this when he says, night there¬ 
fore and day were thus generated. Earth therefore, is the fabricator of both 
these, producing both in conjunction with the Sun ; the Sun indeed, lieing in a 
greater degree the cause of dav, hut the earth of night. 

Being however, the fabricator, she is also the guardian of them, preserving their 
boundaries and contrariety with reference to each other, and a'so their augmenta¬ 
tions and diminutions, according to a certain analogy, llencc, some denominate 
her Isis, as equalizing the ineipialitv, and bringing to an analogy the increase 
and decrease of both day and night. But others looking to her prolific power 
call her Ceres, as Plotinus, who denominates the intellect of the Earth, ^ csta, 
hut the soul ot it, Ceres. We however sav, that the lir^t causes of these divinities 
are intellectual, ruling ‘ and lilierated ; hut that from these causes illuminations 
and powers extend to the Earth. Hence there is a terrestrial Ceres and \ esta, 

ami a terrestrial Isis, in the same manner as there is a terrestrial Jupiter, and a 
terrestrial Hermes; these terrene deities being arranged ahout the one divinity ot 
the earth; just as a multitude of celestial Cods proceeds ahout the one divinity of 
the heavens. For there are progressions and terminations ot all the celestial 

1 For fai/iontai lit re, it i* necessary to rod ijyf/iorirai. 

Yol. II. 2 O 


Tim. Plat, 


I'ROCLUS ON THE 


[book IV. 


*2f*> 

(iods into Karth; and all tilings are in her terrestrially, which are contained in 
the heavens celestially. For the intellectual Karth receives the paternal powers 
of Heaven, and contains all things alter a "eii« lative tnanner. Thus therctore, 
we sav that there is a terrestrial Hacchus, and a terrestrial Apollo, who is the 
source of prophetic * waters in many parts of the earth, and of openings w hich 
predict future events. Hut the Puotiian* and judic ial powers which procet d into it, 
render other places of it of a purifying or ineiliciuat nature. All the other powers 
of Karth however, it is impossible to enumerate, l or divine powers are indeed 
inexplicable. Hut the orders of angels and d emons tli.it follow these powers 
are still more numerous, ami are circularly allotted the whole earth, and dance 
round its one divinity, its one inti licet, and one soul. 

It remains in tin: next place, that we should survey how I.arth is said to he the 
most ancient, and the tirst of the (iods within the heavens. for this will he 
taken literally by those who are accustomed to look only to its material, "toss, 
and dark hulk Hut we indeed, uranl them that there is somethin" ot such a 
kind m the hulk of the Karth as they say there is ; hut we think it proper that 
they should likewise look to the other minds of the Karth thion-h which it sur¬ 
passes the prero"ntives ol the other « lenient>, viz its stability, its "cm rative power, 
its concord with the heavens, and its position in the centre of the universe. I or the 
centre has "real power in the universe, as heiii" connective of every circulation. 
Hence also, the Pvth;i"oreans call the centre the tower ot Jupiter, in conseipuru e of 
containing m itself a deimurmc " iiard. We shall likewise remind our opponents of 
the Platonic hypotheses concerning the earth, mentioned by Socrates in the Pint do, 
w here he sav s that the pi aee of our abode is hollow and dark, and hound by the sea ; 
hut that there is another true earth, cniitamiii" the receptacles of the (iods, and pos- 
sessin" a beaut v rrsemblin" that of the hea v ens. \\ e oil" lit not l lu ref ore to wonder, 
if now the Karth is said to lie the most ancient and the first of the ( iods vv itlun the 
heavens, since she possesses so "Teat an altitude, and such a surpassing beauty, 
and as Socrates afterwards says was fashioned by the I)eiuiur"us resemhliu" a 
sphere covered with twelve skins, just as the heaven accord ill}; to 1 ima-iis was 
painted bv the l)emiur"iis similar to a dodeealiedroii. We must likewise under¬ 
stand that tin* I)cmmr"us "av e to Karth ah mi* union" the elements, to have all the 
elements separate!v, causin" her to he wholly a world, variegated anala"oiis to 
the heavens. For she contains a liver ol lire, of air, and of vvati r, and of another 
earth, which has the same relation to her, which she has to the universe, as 

1 Ilu>n«u is erroneously punted m the original for pa it tea. 

’ For uiunu, it is evidently necessary to read in this place »uiw»<o«. 


it on it n.] 


TIM XUS or PLATO. 


20 1 


Socrates says in tin* Pha-do. lint if this l>c the rase, she very much transcends 
the other elements as imitating the heavens, and possessing every thing in herself 
terrestrially, which is celestially' contained in the heavens. 

To this ds.» we mav add, that the Demiurgus produced these two elements 
the first, earth and lire; hut the others for the sake of these, m order that they 
might hare the ratio of bonds with respect to them. And that the four elements 
are both in the heavens, and in the sublunary region; but in the former indeed, 
according to a fiery characteristic, since lire there predominates, as Plato says, 
but in the latter according to a terrestrial peculiarity. For the profundity of air, 
and the hulk of water are spread round the earth, and possess much of an earthly 
property, on which account they are in their own nature dark. In the heavens 
therefore, there is a predominance of lire, but in the sublunary region of earth. 
Since however, generation is connasccntly conjoined with the heavens, the end of 
the latter is earth [i. e. is the moon], so far as earth is in the heavens, but the 
beginning of generation is lire, considered as subsisting in gi iteration. For it is 
usual to call the moon Earth, as having the same ratio to the Sun, which Fourth has 
to tire. “ lint [the DeiniurgiisJ says Orpheus fabricated another infinite earth, 
which the immortals call Selene , but terrestrials Menc." And it is usual to deno¬ 
minate the summit of generation lire, which Aristotle also does, when he rails 
ether tire. In another place however, he does not think it proper to call ether 
lire, hut liiTV-formed, as we have freipieiitly observed. Hence, the end o( the 
heavens is not entirely destitute of mutation, m consequence of its propinquity to 
generation; hut the beginning of generation is moved in a circle, imitating the 
heave ns. 

Farther still, this likewise must he considered, that we ought not to judge of 
the dignity of things from places, but from powers and essence, as we have else¬ 
where demonstrated. By w hat peculiarities therefore, are we to form a judgment 
of transcendencies ? Bv w hat others than those which the divine orders exhibit l 
For transcendency truly so called is with the <»ods. From the divine orders 
therefore, we must assume the monadic, the stable, the n/l-perjtcl, the prolific, the 
connective, the ftcr/cctivc, the even/uay ci tended, the rivi/ic, the adorning, the 
assimilative, and the comprehending power. For these are the |>eculiarities of 
all the divine orders. According to all these however, Earth Surpasses the other 
elements, so that she may justly be called the most ancient, and the first oi the 
Gods. 

Again, a twofold nature of things may In? surveyed, the one indeed, according 
to progression, which always makes things that have a secondary arrangement 
subordinate to those that arc prior to them; but the other according to conversion. 


PROCLUS ON Till-: 


[UOOK IV, 


2f>2 

which conjoins extremes to primary natures through similitude, and produces one 
circle of the whole generation. Since also the world is spherical, but a figure of 
this hind is the peculiarity of things that subsist according to conversion, Earth 
likewise must Ik* conjoined in it to the heavens, through one circle, and one siuu 
litude. For thus also the centre is most similar to the poll s. For the heavens 
indeed, entirely comprehend wholes, being moved about tin* pules; but the earth 
is allotted permanency in the centre. 1 or it is appropriate to generation that the 
imimm-able should be more ancient than that which is moved Hence, accord¬ 
ing to all these < oiiceplioiis it may be said, that 1 n th, .is « o ordm ite w ith I b a\ell, 
is the most aucii nt ol the (bids within the lienu ns. I'm* slie is within tin in, as 
being on all sides compii In mb d b\ tin m. I or ns (In Hemiiilgns lasliimn d (ho 
whole of a corporeal nature within tin* soul ol the world, thus also lie fabricated 
Earth within the Iiimu iis, as « ompressi <1 and eoulaiiied h\ tin in, and m conjunc¬ 
tion with them fabricating wholes. 

.She has however, so far as sin- is thi /// %/ of tin (bids, an indication of trans¬ 
cendency according to essence; but so tar as sin* is tin must am nut, she exhibits 
to (Hit \ lew tin* dignity wlnt !i she is allotted, l or how is it possible not to admit 
that she is allotted a gre.it portion in tin world and is very honour-able, in whom 
tln rc are the towel* ol Jupiter, and the progression of Saturn * For not only 
Tartarus, which is the t xlrcinity of the earth, is on all sides comprehended by 
Saturn, ami the Saturnian power, but also w halcvt r else may lie concern'd subor¬ 
dinate to this. l or limner sa\s that this is < miner tedlv emit.iilit d through the 
siih tartan an (iods. Aot that he arranges (bids hevond I artarus, as the words 
indicate; lint ill it Tartarus itself is on all sides comprehended by them. 

Farther still, we tuav survey tin* analogy wlmli Earth has to the intellectual 
Earth. For as the latter eoiupn la nds and gi\» •* subsist! nee to perfei live, guar¬ 
dian, and ritauuitr orders ol (bids, of w liicli tlie (>rphic tbeologists an* lull, so 
lihew ise tin* former possesses \ arimis powers. And as a mu indeed, she imitatt s 
the |H*rfective order, according to which the Athenians also are accustomed to 
call In i xoui.0 r^ovoj*, or tin nuiiris/nr uj limith , and tea, or scattering gifts, as 

prodm mg and nourishing plants and animals. But as a guard sin* imitates the. 
guardian, and as conglobt d about the pole which is i.ituulid (xtrotuivrj through 
tlie universe, the l it an me order. Since however, the intellectual Earth, prior to 
other divinities generated Aigle and the Hesperian Erithya, thus also our Earth 
is the fabricator of day and night. And tin* analogy of the latti r to the former 
is evident. 1 And thus much « oncerniiig these particulars. 


* Fur Aigie siguifies splendor, which ii analogous tu day, ami HtsjKius is the evtuiug. 


HOOK 1V/| 


TIM TX'S Of PLATO. 


2! >3 

If also you are willing after another manner to understand that she is the first 
and most anrient of the (»ods, as vinu her suhsistenre from tlie first and 
most anrient causes, this reason also will he attended with probability, since first 
causes proceed hv tin ir enemies to the utmost extent of things : and besides this, 
the last of things frequently present; the analogy of such as are first, as possess¬ 
ing their order from them alone. lienee, *tcry way the assertion of Plato is 
true, whether you are willing to look to tin* bulk of Karth, or to the powers 
which she contains. But it is requisite to think, that the word machinata/, bears 
w itness to the threat intellectual power, employed m the fabrication of the Karth. 
For we shall find, that as neither the Sun by itsell, is able to make night and day, 
nor the Karth alone; (for the privation of light is one tiling, and night another) 
the production of both, through the Sun and the Karth, is the work of demiurgic 
machination. I’or the order of the earth in the middle, the dance of the sun, ami 
the circulation o| the sphere of the fixed stars about it, produce about tin* Karth, 
nights and days. Farther still, the position of the Karth in the rentri, makes the 
mutation of nights and days to be analogous, winch would not Im the case, if 
some one depriving the Karth of its situation in the middle, should establish it 
elsewhere. These things therefore, and many more than these, may lie collected 
through the word machination. 

“Tint with respect to the measured motions of these divinities, their 
coneiirsions with each other, the revolutions and advancing motions of 
their circles, how they arc situated with relation to each other, in their 
conjunctions and oppositions, on account of which they obumbratc 
cac'h other, and at what times, and in what manner they become con¬ 
cealed, and again emerging to our view, cause terror, and exhibit tokens 
ot future events, to such as are able to discover their signification,—of all 
ihis to attempt an explanation, without inspecting the imitations ot these 
divinities, would be a vain labour." 

[“But of this enough, and let what has been said be the end of our discourse, 
concerning the visible and generated Gods.’ 1 ] 

The thing now' proposed by Plato, i> not to introduce a theory derived from 
astronomy, nor the arguments which are badly employed by some concerning 

* The words within the brackets are onatlcd in the text of Proclus, but ought to be inserted in it. 


204 


I'ROCLUS ON THE 


[book IV 


hypotheses, and astrological observations, in which they do not speak conform¬ 
ably to Plato; because the philosopher at present avoids the discussion of 
these particulars. Fora "real work stilt remains to be accomplished, and it is 
not projM-r to dwell on these* things. For astronomy is one tiling, and physiology 
another, as Aristotle also determines in the second book of his Physics. To 
which may be added, that much leisure is requisite, first to survey these things in 
images, and thus afterwards to assign the reasons of them. For, as he savs, to 
speak about them, without surveying their imitations, is a vain labour. For it is 
necessary to behold these divine bodies with the abacus, * the armillary sphere,* 
the paradigm, 1 ami tin* astrolabe, 4 and thus In take ourselves to th<* theory of 
wholes. Observation likewise is necessary, which instruments afford to those 
who are conversant with these things. Furthest* reasons therefore, the philoso¬ 
pher avoids the discussion of tin se particulars. 

W hat he now says however, must be considered in a twofold respect, mathema¬ 
tically and philosophically ; for it pertains both to the corporeal, and psychical 
motions of the stars. And it you arc willing, let is in tin* first place, niuthcmati- 
I callv and then philosophic ally consider the measured motions or dances of these di- 
I vine I todies. By these tin refore, we must undci'stand their order! v and harmonious 
circulations; fm tin* sake* of which Plato inserted the discussion of the Farth. 
l or In* does not say that the I'.arth bein^ coti^lobed dances, hut that the stars 
dance about tin* earth. 1*or they dance hrinij moved with one concordant motion 
about tin* same tiling. But by their i imcursiuus we must understand their 
co-arrangements according to b n-lli. when they diflir according to breadth or 
depth, I mean their joint risings and settings. And “ the reeohitions and advancing 
motions of their circles," signify tin ir dim t and ri tro-raile motions. For in their 
j direct motions, they proceed to their apoi atasiases ; but m their retrograde mo¬ 
tions, they circulate aiming themselves. But lie now calls tin* splu-res circles, 
according to which the stars are moved, and not tin* epicycles. For lie no where 
makes mention o( these, as neither does lie nn-nlion the eccentrics of the circles. 
For it would be ridiculous to make certain little orbs, moved m each sphere with 
a motion contrary to it, or to admit that they are parts of a sphere comprehend- 

A mathematical table, in which the .annuls described lines and figures. 

In llie original, m rijt tpieurr/r <r^mpu», i. e. in a sphere surrounded with ring's, which therefore 
is evideut y what the modern» call the ai mil/ari/ sphere. 

l y the paiadigm, I suppose l’nn lus means an astronomical globe, or as it is now called, the 
celestial globe. 

1 he astrolabe is a m.ilhcma tical instrument, representing nearly the whole of the celestial doctrine 
in a plane, w hence also it is tailed a planisphere. 


book IV.] 


TIM XUS OF PLATO. 


l 295 


mg indeed tin* centre, hut not mnvnl almnt it. For this would subvert the com¬ 
mon axiom of physics, that every simple motion is either about the mobile of the 
universe, or trom the middle, or to the mobile, lint this h\ pothesis of eccentrics, 
either divides the spheres into arches, moved in contrary directions, and destrovs 
the continuity of each, or introduces circles to the celestial bodies, of a nature 
different from them, and connects motions from things dissimil ir, and without sym¬ 
pathy with each other, through the dissimilitude of their compositions. 

It is necessary however to consider whether those time's thus subsist. For 
again, we must give our opinion on this subject, which requires much discussion. 
I" or I’lalo moves the stars in different ways, not at all requiring contrivances of 
this kind, as unworthy of a divine essence. Hence [accordin'; to him] it is ne¬ 
cessary to suspend this variety from the motion of their informing souls, their 
bodies being moved swifter or slower conformably to the will of these, and not as 
the multitude think through imbecility. This inequality and diversity of motion 
also, is effected in orderly periods of time, the stars themselves being moved about 
their centre's, and proceeding variously through their proper spheres; m order 
that beini; mi dia between bodies that are inerratic, and those that are moved in a 
right line, they may have a mixed motion, being bone* along according to altitude 
and depth, and with a direct and retrograde motion, and this m orderlv periods 
ot time. For lie says that, “ the stars /iroctolhig u ith an ndnnnin if motion through 
the heavens, have rendulions.'' lint if they proceed through the heavens, it is evi¬ 
dent that all of them are moved throuirh tie ir spheres accordin'.; to the depth of 
them. 1 or bodies which proceed through a certain thing, do not abide in the. 
same place, but pass from one part ol that through vv Inch thev proceed, to another. 
If also, they have rotations, their all-various mutations are the revolutions of them 
in their spheres, according to breadth and depth. The spheres however, are 
alone moved to the east, and not about the same poles as the sphere of the fixed 
stars. For in the licpuhiic, he makes the one axis of them to Ik* the distaff', but 
the poles of the eight spheres to be the spindles, and he says, that about these 
there is one simple motion, just as there is of the sphere of the lived stars. After¬ 
wards, in that dialogue, he says that the Fates preside over these circles, and 
that a different Fate moves them differently. Here however, he convolves one 
of the spheres laterally, but the other diametrically, in the same manner as the 
cireles of the soul, in which he established the causes of the whole spheres them¬ 
selves, and the planets. On this account, he moved them obliquely, according 
to a diameter. Hence he says, that some of the planets are moved similarly, hut 
others, dissimilarly, in the same maimer as the spheres. The difference therefore 


296 PROCLUS ON TIIE [book i*. 

of the planetary spheres, anil the sphere of the fixed stars, is conformably to these 
things, and also according to a motion to the right hand, or to the left. 

Such therefore, is the fabrication of the sphere according to Plato, the seven 
spheres having a conjoint revolution, and possessing that difference which vve 
have mentioned, with reference to the one circulation [of the inerratic sphere.] 
Conformably to this also, tin* fixed stars are alone moved about their centres; but 
the planets are both moved about thur centres, and proceed through the depth of 
the spheres in which nut h is placed, variously revolving upward and downward, 
and with a rt trograde motion. Kuch of these likewise, and the poles of these, arc 
moved in another circle about the zodiacbut the spheres in which they exisi, 
are all of tlu-in moved similarly to the inerratic sphere ; \i/. they are moved about 
one pole w hu h is common to all of them. The sphere of the fixed stars also, 
is bv itself moved vvilli one motion; but the planetary sphere, with a twofold 
motion, one Ih mg the motion of itsi If, and which is oblupie, but the other being a 
revolution in conjunction with the nu rralic sphere. \\ ith respect to the stars how¬ 
ever, those that are fixed, revolve abom then own ecu ties, and have likewise an 
advancing motion, in conjunction with their sphere. But tin* planets revolve in 
conjunction with the iiurratic sphere, and each is moved together with its sphere 
to the east, and revolves bv itself according to breadth and depth, and about its 
proper centre, Tor it is necessary that each lieing spin rical, should be moved 
with this motion, imitating its proper wholeness ; ju>t as the fixed stars are eo-ar- 
ranged with the inerratic sphere. To which may b< added, that proceeding 
through the heavens, they have also as I'lnto su>>, all-various revolutions. 

These things therefore, being true, as we have l»efore demonstrated, the hypo¬ 
theses of epicycles, or eccentrics are not vain, hut they analyze various into simple 
motions, m order that we may easily apprehend the apocatastases of various 
motions, which are not of themselves easily understood, Imt are only to he com- 
preheiided from the fixed stars. Hence it is an cm client contrivance to discover 
what simple, produce various motions, and through them to investigate the mea¬ 
sures of such as are various. Just as it some one, not being able to measure a 
spiral motion about a cylinder, but afterwards assuming a right line moved about 
it, and a point m the right line measuring its motions, should find what the quan¬ 
tity is of the motion about the spiral in a given time. To this therefore, the atti n- 
tion ot those is directed, who employ evolvents, epicy cles, and eccentrics, through 
simple motions, from which they discover a various motion. These things 


• For *tpi At gw* Lire, it u nccesiary to read wtpi Aigcv. 






HOOK I*.] 


TIM/EUS OF PLATO. 


±17 

however, deserve to l*e jjnnre fully] considered, and on tins account the lmors of 
.speculation should excite themselves to the more accurate apprehension of them. 

Hut hy their conjunctions, their synods must lie understood, and the configura¬ 
tions' which they make with each other; whether trigonieallv, or tetragonically, 
or hcxagnnically, or diametrically. For Plato alone assuming their counjunction 
and station in a direct line, comprehends in these as in the extremes, all the re¬ 
maining figures. But their ohinnhratinns are situations according to which they 
darken us and other things, For the hody whic h is arranged after another hod v, 
heciunes situated m the front of that which is posterior t'» if. And the stars are 
the cans* < of darkness to us when they run under each other. Bv “ their becom¬ 
ing concealed' also, and again am rging to our r/Vrc, at stated times," we must under¬ 
stand their eradiations under the sun, and lh« ir evolutions into light, hoth which 
) are said l>\ those who are skilful in tin se things, to he effective and significant of 
1 certain great events. 'To speak therefore of all these particulars, without imitations 
through the sight, i. e. without organic assistance, uoufd be a vain labour. 

After the mathematical theory however, let us survey what i« said hy Plato, 
philosophically. The dances therefore of souls, are their being inspired with 
Bacchic mania, and their periods about the intelligible ; and also their intellectual 
1 ajiocatastases. For a> Socrates says in the Pluedrns, following their more divine 
leader, they also are harmoniously moved. But their concursions are their intel¬ 
lectual perceptions of each other. For all things tlu-re are splendid, they sec 
each other, and one soul is not ignorant of the concerns of another. 1'arther still, 
they adapt the forms of themselves, as vestiges and types, to intelligibles which 
are their paradigms. But the revolutions and advancing motions of tin ir circles, 
are the conversions trom themselves to intellect, and from intellect again to them¬ 
selves. For hoth these are effected by them perpetually, and from themselves 
they know intellect, and from intellect themselves. Their conjunctions also, and 
diametrical stations, are the unions of each other with the inti lligilde, according to 
l which tie v are mutually conjoined ; and also their progressions. Fur when they 
i unjoin the one of themselves to the one of intellect, there is a synod or conjunction 
of hoth. For in these conjunctions it is necessary that the centres of the things 
conjoined should be in one right line. But proceeding from thence to the* provi¬ 
dential inspection of secondary natures, they become situated oppositely to this 
union. Since however, they subsist always after the same manner, and abide and 
at the same time proceed, they are connected, and diametrically opposed. But 


1 InMrad of x/>r)/inn<r/iov« in fins place, it is nrcr««ary In read 
* For cnraXq^ctf here, it i» requisite lo read innuaXir^oi, 

Tim. Plat. Vol. II. 2 P 


298 


PROCLl’S ON THE 


[book iv. 


the obumbrations of each other , and of us, are the media which are between divine 
souls and us. For all of them are not immediately united to all, hut some are 
united to other* through more or fewer media. And their concealments and evolu¬ 
tions into light, at stated times, are their apocatastases, and the beginnings of period*. 
For according to these especially, they cause revolutions and mutations in the 
world, introducing copious corruption*, ami mights changes, a* Plato says in the 
Republic. To assert therefore, all these particulars, without \ iewmg the imitations 
of these things which are surveyed about the hear eii*, would be a vain labour. 
For it is necessary to recur from the phenomena to the reminiscence of invisible 
natures. For as from these instruments and shadow*, we are enabled to com¬ 
mence the contemplation of the celestial bodies; thus also from the latter, we 
recal to our recollection invisible circulations. For the heavens are a medium 
between generated and intelligible natures. 

Since however, Plato s;i \ s, that the figures and motions of the heavenly bodies 
cause terror, and t.ihibit tokens of future events, to such as are able to discover their 
signification, it i» requisite to observe, that the\ not only signify future events, but 
also are tokens of past ev» nfs. lienee also lie makes mention of energies whii h 
are in themselves preeedaneoiisl) significant. Ilut Theophrastus sns, that in his 
time,' the theory of the Chaldeans, about these tilings, was most admirable, as 
it predieted both other particulars, and the life and death of each individual, and 
not common events only, such as stormy and fair we »th< r. Tor he adds, that ac¬ 
cording to them, the planet Mercury, when it is seen in winter, signifies cold,* but 
when in sumin r, excessive heat. In his treatise On Sign* therefore, lie says that they 
predicted all things, both sin h a* are particular, and such as are common, from the 
celestial bodies. b.t us however here finish the discussion of the n iture of the \ isi- 
ble and generated Gods, as what we have said concerning it is sufficient. For the 
work of science consists in this,* to adapt an appropriate measure to words, and to 
give them as much extent as may contribute to the proposed theory. This also, Plato 
does, m what is here said. For in the words before us, he finishes his discussion of 
the celestial bodies, and starry animals, fur the sake of which he likew ise assumed 
what he sajs about the earth ; liecause it also produces time, in conjunction with 
the celestial circulations. Here therefore, the above mentioned particulars are 
terminated. For here, the consideration of the \ isible and generated Cods, whom we 
call starry, and in short celestial, is brought by him to an end. He calls them 


1 Tor yjxiyov li(rt, lead yj>uvuit. 

1 lor y here, »1 u necessary to read 

* Instead of tv <ra« tqvtcv, it is requisite to read tv tat rovr^. 





BOOK IV.] 


TIM^L’S OF PLATO. 


209 


however visible, because they are mundane, and ha\e something of sensible* 
suspended from their intellectual essence ; but generated, as having soul, which he 
calls the first of generated natures. For they are not visible, according to every 
thing whi»'h they are; hut there is something which is generated indeed, yet is at 
the same time invisible.. But that the discussion of the earth w as assumed for the 
sake of the measured motion of the stars about it, he manifests by directly adding, 
after what he had said about it, “ And the natures successive to these,'" 1 through 
which I think, he clearly shows, that his design was to speak about the celestial 
Gods, and the <renera attendant on them, which sometimes are concealed by the 
splendors of their leading Gods, and sometimes when they become visible, pro¬ 
duce terror, and tokens of future events.’ For what is said, is adapted to these, 
according to an appropriate definition. 

“ To speak however, concerning the other dremons, and to know their 
generation, exceeds our ability.” 

Plato now intending to speak about the sublunary Gods, says that the discourse 
about them is admirable, and exceeds our ability, as transcending all that ha* 
been transmitted to us by tradition, if we intend to discover the generation of 
them, and promulgate it to others. For what he before said of the Pemiurgus, 
that it is difficult to <lisco\er him, and impossible to speak of him to all men, this 
he now says of the sublunary Gods, that to know and to sj>oak of the generation 
of them, surpasses our ability. What therefore, does Plato mean by this mode of 
indication } For as he has delivered so many' and such admirable things concern¬ 
ing all heaven, and the intelligible paradigm, how is it that he says, that to speak 
of the Gods who are the fabricators of generation, is a task beyond our ability to 
perform? Perhaps it is because many physiologists considered these sublunary 
elements to be inanimate natures, casually borne along, and destitute of providen¬ 
tial rare. For they acknowledged that the celestial bodies, on account of their 
orderly motions, participate of intellect and the Gods; but they left generation, 
as being very mutable and indefinite, deprived of providential inspection. For 

* Id die original, cat ra review 171. These word* however, ire not to be found in the tell of 
1 ’lato, but form i remarkable addition to it. For the nature* tveetttirt to the stars, are evidently their 
satellites, which have more than once been mentioned by Procius. 

* From what it here said by Proelus, it appears that the hied stars, as well at the planets, have 
satellites, and that the stars which sometimes arc visible, and at other times disappear, are of this de¬ 
scription. 


300 


PKOCLUS ON TI1K 


[book IV. 


thus Aristotle afterwards, alone placed immoveable causes over the celestial cir¬ 
culations,, whether eight in numljer, or more; but left these elements inanimate. 

In order therefore, that we might riot be affected in the same manner as they 
were, he antecedently celebrates and proclaims the generation of the sublunary 
Gods to Im* divine and intellectual, requiring no such mode of indication in 
bjreakmg of the celestial finds. Perhaps al-o it mav be said, that souls more 
swiftly forget tilings nearer to themselves, but have a greater remembrance of 
sujierior princ iples, l or they in a greater degree operate* upon them through 
transit*nde lie v of power, and appear through energy to be pre-i*nl with tliem. 
The same tiling also liap|M iis vv ilh re spect to our "lulit. For though vv e do not mt 
many things that are* situate el on tlie- earth, ve t at the same lime* v\e* appear to sere* 
the ine-rratie; sphere*, and the stars theiiise Ive s, because* 1 he*v illuminate our sight w itle 
the ir li”ht. Thi*cVe? ot tile* soul the refore, beeollles ill a gl'eati r degree* oblivious 
of and blind to more* pro\imale than to higher and more- div im* principles. Thus, 
all religions and sects ackuow leil^e that tin o* is a first pi me i pie* ol things, an el ail 
men invoke find as their helper; but all do not believe that tle-ie are (Joels pos¬ 
terior to this principle*, and that a providential energy proe*e eels from tln-m into 
the* unive rse?, For the on i is set u by them in a clearer manner than multitude*. 
Others again, be la ve* inde ed that the re aj'e (Joels, but alte r tin (Joels, admitting 
the ehemoniacal ge-uiis, the y are* ignorant of tin* heroic order. And in short, this 
is the greatest vvmk of science*, sitbtillv tee distinguish tin* media anil tin* progre s¬ 
sions of b* ings. It th*. relore, we rightly as>ei l tin >»■ things, Plato, vv hen spe aking 
of the te le stial (Joels, v erv properly indie lies nothing of the* difficulty of the* sub¬ 
ject; but intending to speak ol tlie* sublunary (Joels, says that it surpasses our 
ability, For tlie* discussion of these* is mem* elillicult, because? we* cannot collect 
anv thing about llu.*m from apparent objects, but it alone reepiires a deviitely-iii 
spire-el energy, and intellectual projection. And thus much e-onivrnirig this 
doubt. 

Again hovve?ver, some one may doubt, on what account Plato calls flu? sublu¬ 
nary (Joels da molls. For some have been illlpe lied by this, to place* (Joels ill the* 
he avens, but to assign tin* superinti*n<h*ncy ol the sublunary re gion to ehemons. 
'I liit be conceived however, that the-sc also are Gods, may Im* easily a»umcd from 
what he aelels, “ /.it t/u generation thirefur c, (j tla.se Gods, be admitted to be as /ol- 
luiid.” 1 or in short lie* does not appear to have spoken particularly about those* 
powers that arc properly denominated <lu*mons, as not hav ing the* physical prin¬ 
ciples of them from sense, from which it i» necessary that physical elise-ussions 
should originate. He nce also, he mentions the name of ela-moiis ; hi one place, 
where lie calls our rational soul the elamonof the animal; but in another, as 



mm k I v.J 


i IMPELS OF PLATO. 


.301 


here, w here lie calls the Gods who produce generation, demons. Why there¬ 
fore, you may s.iy ; for this douht must ho first dissolved ; does he not make 
mention of chri. ons, who are such essentially? Is it heeause this was exhibited on 
the preceding day hy Socrates to his auditors [in the Republic] in which he 
spoke concerning the souls that preside over the lives of men, and those that 
punish offenders in Hades? lienee, he omits to mention these things, as being 
evident. From wh.it he had there said however, he was led to the recollection 
of the daemons celebrated by him. Thus also, having given a peculiar soul to 
each of the eight spheres, he omits the animation of the whole of the inerratic 
circle, as one, and of the stars comprehended by it, and likew ise, of the whole 
planetary sphere, as one, and of the planets contained in it, in consequence of 
these having been previously delivered by Socrates. This however, is attended 
with a probable reason. 

lb turning then fore, to the before-mentioned enquiry, let us assign the reason 
why, in what is here said, Plato denominates these generation-producing Gods, 
(hemons. Theodoras then, considerin'’ these things after another manner, savs 
that they are called chemons as subsisting in habitude, but Gods, as Ixing with¬ 
out habitude ; arranging them in the sublunary parts ot the whole world, and 
asserting that some of them animate the universe differently from others. But 
our preceptor Sy nanus, in the first place thinks it proper, that they should be 
considered as (hemons, with reference to the celestial (iods. For they are sus¬ 
pended from these, and together with these, providentially attend to their proper 
allotments. And this irrangc m« iit is peculiarly Platonic. For in the Banquet, 
1*1 ito denominates Love a da-mon, as the attendant of Venus, and as proceeding 
from the ti ul v -existing (iod Poms; though in the Pha-drus, lie admits Love to 
he a (iod, as with reference to the life which is elevated by him. 

In the next place, according to another conception, we may say, that in the 
celestial regions there are chemons, lint in the sublunary region Gods, in 
the former however the genus is indeed divine,' though dainons also arc 
generated according to it ;* but in the latter the* whole' multitude are chemons. 
For there indeed, the divine pe culiarity, but here the ihemoniacal predominates ; 
to which some alone looking, have div ided the divine and the? da-moniaeal, ac¬ 
cording to the heavens and generation. They ought however, to have arranged 
nothin both; but in the former indeed the divine nature, and in the latter the 


* II i» necessary here lo supply llie word door. 

* III* recjuwilc to read *ar cwimi 1 , Mislead of *nr' 


PROCLUS ON THE 


BOOK IT. 


30 * 

demoniacal predominates; though 1 in the latter there is also the divine peculi¬ 
arity. For if the whole world is a blessed God, no one of the parts which give 
completion to it is destitute of divinity and providential inspection. But if all 
things participate of deity and providence, the world is allotted a divine nature. And 
if this be the case, appropriate orders of Gods preside over its different parts. For 
ifthe heavens thr High souls and intellects as media, participate of onesoul, undone 
intellect, what ought we to think of these sublunary elements? llow is it possible, 
that these should not in a much greater degree participate through certain middle 
divine orders, of the one deity of the world ? 

Fartln r still, it would also be* absurd that the telestic art (or the art pertaining 
to mystic c< remonies) should establish on the earth places fitted for oracles, and 
statues of the Gods, and through certain symbols should cause things generated 
from a partial and corruptible matter, to become adapted to the participation of 
deity, to lx* moved by him, and to predict future events; but that the IViniurgus 
of wholes should not place over the w hole elements which are the incorruptible 
plenitudes of the world, divine souls, intellects, and Gods. For whether w as he 
unwilling? But how could he lie unwilling, since lie wished to make all things 
similar to himself ? Was lie then unable ? But what could hinder him? For we 
see that this is possible from telestic w orks. But if lie w as both w illing and able, 
it is evident that he gave subsistence to Gods, who have allotments in, and are 
the inspective guardians of, generation. Since however the genus of diem oils is 
eiery where an attendant on the Coils, there are also (Lemons who are the fabri¬ 
cators of generation; some ot whom indeed rule over the whole elements, but 
others are the guardians of climates, others are the rulers of nations, others of 
cities, others of certain families, and others are the guardians of individuals. 
For the guardianship of (Lemons extends as far as to the most extreme division. 

Having therefore solved the problem pertaining to the essence, let u> in tin* 
next place consider the order of the sublunary Gods. For let them l>e Gods, and 
let them be called daemons through the above-mentioned cause, hut where must 
we arrange them } Must it he as we have liefore said, under the moon, or prior to 
the celestial Gods? For this may appear to be proper for these two reasons; one 
indeed, liecause Plato indicates that lie ascends to a greater order, by saying that 
it exceeds our ability to speak concerning them, having already spoken concern- 

* «a<ro* is erroneously omitted in (lie original. 

* If the heavens require media in order lo the participation of one soul and one intellect, the sub¬ 
lunary elements require the»e in a much greater degree, on account of their inferiority to the heavens. 

* The word Ltpayiuty is omiUed m the original 



BOOK IV.] 


TIM/F.US OI- PLATO. 


303 


in" the celestial Gods ; hut the other, because lie follows in what he says, those 
who have delivered to us Theogonies. For they prior to the world and the De- 
miurgus, delivered these venerations of Gods proceeding from Heaven and Earth. 
In answer to this tjuery however, we must say, that he produces them after the 
celestial Gods, and through this from Heaven and Earth. For on this account 
he said that Earth was the most ancient of the Gods within the Heaven, because 
from this and Heaven, he was about to produce the other Gods which the heavens 
contain. This we demonstrate from the Demiurgus addressing his speech to 
these Gods, and to all tlie rest, as being produced by him within the universe. 
Why however, Plato says that he follows the theogony, and why he shall omit to 
speak concerning the sublunary deities, we must refer to his having no clear in¬ 
dications of the subsistence of these from the pha-noinenn, as he had of the celes¬ 
tial divinities, from the order of their periods, which is adapted to the government 
of Gods. It exceeds the province therefore of physiology to speak of lvoing«, 
concerning whom natural efleets afford us no stable belief. Hence Plato says, as 
a physiologist, that it surpasses his ability to speak of these. 

If I iow ever, lit.* says that be follows those who are divinely inspired, but they 
speaking conct ruing the supercele^tial Gods, he adopts a similar theogonv, 
though discoursing of the sulecelestial divinities, we must not consider this as 
wondi rful. For lie knew that all the orders of the Gods procet d as far as to the 
last of things, from tin* arrangement which is the principle of their progression, 
every where generating series lifim themselves analogous to the superior deities 
from which they proceed. Hence, though the orders of these finds which are 
celebrated by tlieologists, are above the world, vet they subsist al>o in the sensi¬ 
ble universe. And as tins visible heaven is alliedto that which is su|M*rmtmdane, 
so likewise our earth i> allied to the earth which is there, and the orders subsisting 
from the one to the orders proceeding from the other. From these things too, 
this also may he assumed, that according to Plato as well as according to other 
thoologisis, first natures as they proceed, produce things subordinate in conjunc¬ 
tion with the causes of themselves. For these sublunary Gods proceeding from 
the Demiurgus, are also said toln* generated from Heaven and Earth that first pro¬ 
ceed from him. TheDcmiurgus the refore says to all of them that they ought to fabri¬ 
cate mortal natures, imitating lus* power about tlieir generation. Hence all of them 
proceed from one producing cause, though those of a secondary order proceed like¬ 
wise from the gods that are prior to them. It follows therefore from this, that not 
every thing which is produced hy the junior Gods is mortal, since some of these 


4 It ii obviously necessary here, for ravrwr to read ravrov. 


304 


l’KOCLUS ON TIIE 


[book IV. 


proceed from other junior Gods; hut the contrary alone is true, that every tiling 
mortal is generated by these divinities. And again it follows from this, that the 
junior finds prod tire some things aeenrdiug In the immoveable, but others accord¬ 
ing to the moveable hyparxc* of themselves. For the y would not be the causes 
of immortals, if they produced all things according to moveable hypirvcs; if it be 
true that every thing which subsists from a moveable cause, is essentially mu¬ 
table. 

From this conception also, we may solve the doubt if there are irrational 
difinons, as theurgists s.iy there are, whence they subsist * For if from the junior 
Gods, it may he asked, how they are immortal; since these Gods are the fathers of 
mortal natures ? lint if from the Drmiurgus, how are they irration d ? For he is 
father m conjunction with intellect. I he solution tin re lore of the inquiry is this, 
that they derive their subsistence from the junior tools, and yet are not on this 
account mortal, since some of the junior Gods generate others. And perhaps 
these (ouls ate oil this account called da uions, in order that we may know that 
da moils trulv so di-nott mated, are constituted by them. But irrational da-inons 
also proceed from the one !)i miiirgus. I or he, a< 1 iiu.i Ussav s, is the cause ol all 
immortal natures. If I owev* r the one Demiurgus imparts inti licet to ail things, 
tin re is hki wise m tin m da uions, a certain ultimate vestige ol the intellectual pe¬ 
culiarity, so far as they energize with facility according to imagination : Ibr this is 
the last resounding echo, 1 as it were, ol inti licet. Hence, the p ianla>y is said [by 
Aristotle] to Ik- a passive inti llec t, and otln rs not badly, .issi it the same thing of 
it. So that among da-mons, properly so call* d, those that are irrational are half 
mortal. Plato however, has previously disseminated for us the principles hy 
which we mav solve the enquiry conci ruing the last genera of da-mons. For it 
tin re is a certain du-mouineal genus, vvliii h employs reason, it is evident that we 
must refer this to the one Demiurgus, vv hi tlu-r as produced [immcdiati ly]by him, 
or through certain intermediate finds, who were generated hy him; tin celestial 
Gods lieing the sources of celestial, but the subet lestial, ot suhcelestial da-mons. 
l'or of the subcelestial gods, some are the fathers of others, as Plato teai lies us, 
conformably to the tlieogonies. Hence, it is not at all wonderful that these Gods 
should generate da tmms co-ordinate w ith themselves, and not only irrational, but 
also rational da-mons, since they are the generators of Gods ; just as the celestial 
Gods are the generators of celestial da-mons. Hence, it is necessary that the 
speculation concerning da-mons, should possess the whole of its arrangement* 

• I or avcy^rjfia here, read ur^ijp. 

Illitf Utl of tfiXtJV tK TOVTuty TtfV itaiTuv here, which i» evidently erroneous, I read «St ( Kt.i 

ce rovTujy Ttjv hara^iv. 


HOOK IV.] 


TIM/LUS OF PLATO. 


305 


from these considerations, conformably to Platonic doctrines. For from what 
Plato has said concerning the gene-uorgic (Lids, it becomes evident vvhal his 
answer would he, if lie were asked concerning the generation of (heinous truly so 
called. For in short, he who knows the mentis of daemons which suhsist accord¬ 
ing to habitude, will hy a much greater priority know daemons that subsist ac¬ 
cording to hyparxis, and which give completion to this universe. I low also, is 
it possible that be should not "rant, there is a genus of (heinous according to 
habitude, who sa\s that our soul is allotted the order of a (laniion, with reference 
to the mortal animal, by the powers that fabricated mortal natures? It is neces¬ 
sary therefore, that there should be the essential (hemoniaeal life prior to that 
which subsists accordin'; to habitude, and that those who "rant the latter, should 
also admit the existence of the lormer. Plato however, who [verbally] constitutes 
the rulers of the universe, is also of opinion, that the jierpotual attendants of these, 
received their hypostasis together with, and from these. 

“ It is therefore necessary to believe in ancient men, who being the 
progeny of the Gods as they themselves assert, must have a clear know¬ 
ledge of their parents ; for it is impossible not to believe in the children 
of the Gods, though they should speak without probable arguments and 
necessary demonstrations.” 

We mav collect from this, that he who simply believes in things which seein diffi¬ 
cult to be known, and which arc of a dubious nature, runs in the paths of abundance, 
recurring to divine knowledge and deific intelligence, through which all things 
become apparent and known. For all things are contained in the Gods. But 
that which antecedently comprehends all things, is likewise aide to till other 
things with the knowledge of itself, lienee, Tinurus here sends us to theologists, 
and to the generation of the Gods cch brated by them. W ho therefore are they, 
and what is their knowledge? They indeed are the progeny of the Gods, and 
clearly know their progenitors; being the progeny and children of the Gods, as 
preserving the form of their presiding deity according to the present life.' For 
Apolloniacal souls, in consequence of choosing a prophetic or telestic hfc, are 
called the children and progeny of Apollo; children indeed, so far as they are 


1 For a m»»l ample and beautiful account of these heroic touts by Provlus, see tbe Additional notes 
to my translation of tbe Cralylus of Plato. 


Tim. rial. 


2 Q 


\OL. II. 


PROCLl’S ON THE 


[book it. 


300 

kouIs pertain ng to this God, and adapted to this series; but progeny because 
they demonstrate their present life to bo conformable to these characteristics of 
the God All souls therefore, are the children of the Gods; but all do not know 
their presiding God. Such however, n* ha\e this knowledge and choose a similar 
life, are called the children and progeny 1 of the Gods. Hence Plato adds, “ cs 
they say;" for they unfold the order from which they came. Thus the Sibyl ' 
as soon as she was born, uttered oracles; and Hercules appeared at his birth 
with demiurgic symbols. Hut souls of this kind convert themselves to their 
progenitors, and are filled from them with deilic knowledge. Their knowledge 
however is enthusiastic, l*eing conjoined to deity through divine light, and exempt 
from all otlu r knowledge, both that whit !i is probable, and that which is demon¬ 
strative. For the former i-. conversant with nature, and the universal in particu¬ 
lars; but the latter with an incorporeal essence, and the objects of .science. 
Divinely inspired knowledge however, alone, is conjoined with the Gods them¬ 
selves. 

“ lint ns they declare that their narrations arc about affairs, to which 
they are naturally allied, it is proper that complying with the law we 
should assent to their tradition. I A t therefore, the generation of these 
Gods according to them, he admitted, and said by us to he tins.” 

From these words, he who considers them accurately may assume many things, 
such as that divinely inspired knowledge 1 is perfected through familiarity with 
and alliance to the Gods. For the sun is seen through solar-form liirht, and 
divinity Incomes apparent through divine illumination. It may likewise he 
inferred that the divinr law defines the orders of the Gods whieli the divinely- 
inspired conceptions of the ancients unfold, according to which also souls ener¬ 
gizing, though not enthusiastically, art* persuaded by those that enthusiastically 
energize. Complying with tins law, Timams in the beginning of tins dialogue 
says, that he shall invoke the Gods and Goddesses. From these words also we 
may infer, that all the kingdoms both in the heavens and the sublunary region, are 

1 Eyyot'oi is omitted iu tlic original. 

* This is doubtless (lie Sibyl of whom I’roclus also observes (In these Commentaries, p. 325.)" that 
proceeding mto light, she knew her own order, and manifested that she came from (lie Cods, saying, 

I am the medium between Cods and men.” tibe yaf/ rot ia/Ji/XAa irpoiMovaa ui ywi, ecu rijr mjii 
tavnfiy cbi wi n Otw*' ij»ti btbt/Xuikiy, tifu t' tyu ftttrt) re Ocur ttrouaa fitei] n a yflpwwvr. 


BOOK. IV.] 


TIMJEUS OF PLATO. 


307 


adorned and distrilmtcd in order, according to the first and intellectual principle*; 
and that all of them are everywhere according to the analogous. Likewise that 
the order of things precedes our conceptions. And such like dogmas indeed 
may l>e assumed from the words before us. Hut it is Pythagoric to follow the 
Orphic genealogies. For the science concerning the Gods proceeded from the Orphic 
tradition through Pythagoras, to the Greeks, as Pythagoras himself says in The. 
Sacred Discovrsk. 


ROOK V 


The theory of the sublunary is immediately connected w ith that of the celestial 
Gods ; and in consequence of hem" suspended from it, possesses the jveKect and 
♦he scientific. For the generation-producing choir of Gods, follows tin* Gods 
in the heavens, anti in imitation of the celestial circle, convokes also the circle in 
generation. For secondary follow the natures prior to them, according to an in¬ 
divisible and united progression, lb-cause however, the divinities that govern 
generation, subsist immediately from the celestial Gods, on this account also they 
are converted to them according to one undisjoined union; just as the celestial 
are converted to the supercelestial deities, from whom they were proximately ge¬ 
nerated ; but the supercelestial to the intellectual, by whom they were adorned 
and distributed; and again the intellectual to the intelligible Gods, from whom 
they were ineffably unfolded into light, and who indescribably and occultly com¬ 
prehend all things. 

Of the whole of this truly golden chain therefore, the summit is indeed the 
genus of the intelligible Gods, but the end is that of the suhliiuarv deities, who 
govern'generation in an nnbegotten, and nature in a supernatural manner, to 
w hich the demiurgic intellect now gives subsistence; the dominion of the Gods 
extending siipernally from the heavens as far as to the last of things. Of these 
sublunary eh Hies however, of whom it is proposed by us to sjx-ak, it is necessary 
to observe in the first plac e, that all of them preserve the generative and perfective 
energy of the ir generating c ause, and also his demiurgic and stable productive 
power. They likewise receive me asures, boundaries, and order from the ir father. 
And such things as lie governs excmplly and totally, they being divided accord- 


l lor tnrofHvovrut , it is necessary fo redd trirportnoyruy 



BOOK V.] 


TIM,EUS OF PLATO. 


309 


ing to allotments, fabricate, generate, anil perfect. Some of them also are proxi¬ 
mate to tin’ reh'stial God*; hut others proceed to a greater distance from them. 
Hence, some preserve the idea of these Clods, so lar as it ('an he preserved in the 
Million try order; hut others are established according to their appropriate power* 
For of every order, the summit is analogous to tin* order prior to it. Thus the 
summit of intelligible* is unity ; of intellectuals is intelligible; of the supermun¬ 
dane order, i* intf lleetual; and of the mundane order, supermundane. And some 
of the sublunary Gods indeed, are in a greater degree united to the demiurgic mo¬ 
nad ; but others are more distant from it. Hence, some being analogous to it, an* 
the leaders of the whole of this series ; but others have a more partial similitude 
to it. For the father established in every order powers analogous to him in their 
arrangement; since in all the divine orders a certain cause presubsists analogous 
to the good.' 

Conformably to these causes which are thus analogous to the ineffable principle 
of things, and which w ith reference to it are called monads, the sublunary Cods 
proceed and adorn and distribute generation in a becoming manner. And some 
indeed give completion to this, but others to some other will of their father. 
For some complete bis connective, other* hi* prolific, others hi* motive, others hi* 
guardian will, and others, some other will of the Demiurgiis pertaining to the 
wholes in the sublunary region. And some of them have dominion over souls, 
others over da mons, and others over Cods. All of tin in however are intellectual 
according to essence, but mundane according to allotment. Tln-v are also per¬ 
fective and powerful, governing generation in an unbegotten manner, livings de¬ 
prived of intellect, intellectually, and inanimate natures, vitally. For they adorn 
all tilings according to their own essence, and not according to tin* imliecility of 
the recipients. But Plato is evidently of opinion that these Cod* use certain 
other bodies more simple and perpetual than these element* by saying, that they 
appear when they please, and become visible to u*. That lie likewise gives them 
souls is manifest, from his saying that every mundane God is conjoined to bodies 
through soul. For he then first called the world itself a Cod, when he had esta¬ 
blished a soul in it. And again, that lie suspends intellects from them, through 
which their souls are intellectual and arc immediately converted to the Dcmiur- 
gus, is evident from the speech of the Deiniurgus to them.* 

If likewise it is requisite that the whole world should be perfect, it is necessary 
that together with the divine genera wc should conceive that the demoniacal 

* In what immediately follow* here, the text is *o corrupt as to lie unintelligible. 

* Here also id tbe two lines that immediately follow, the teat is no corrupt as to be incapable 
of eifeadalioo. 


310 


PROCLU5 ON THE 


[book t. 


order was generated prior to our souls, (which Plato shortly after constitutes,) 
and which receives a triple division, vi/. into an^ds, daemons pro|>erly so called, 
anil heroes. For the whole of this order tills up the middle space between Gods 
and men; !>ecauso there is an all-perfect separation or interial ! jet ween our con¬ 
cerns, and those ot the Gods. I or the lath r are eternal, hut the former are frail 
and mortal. And the tormer indeed arc satisfied w ith the enjoyment of intellect 
in energy partially ; hut the latter ascend into total intellects themselves. On 
this account, there is a triad which conjoins our concerns with the Gods, and 
w hah proceeds analogous to the thn e principal causes of things; though Plato 
is accustomed to call the whole of this triad (hemoniacal. For the angelic is 
analogous to lx nit;, or the intelligible, which is fiist unfolded into li”lit from the 
lie flatih‘ and occult fountain of beings. Hence also, it unfolds the Gods them- 
stives and announces that which is urciilt 111 their essence. Hut the il.einoniacal 
is analogous to infinite life. On which account it proceeds every where, accord¬ 
ing to many orders, and is ot a multiform nature. .And the heroic is analogous to 
intellect and conversion. II etice also, it is the inspectivc guardian of purifica¬ 
tion, and is the supplier of a magnificent and elevated' life. Further still, the 
angelic indeed proceeds according to the intellectual life of the Demiurges. 
Hence it also is essentially intellectual, and interprets and transmits a divine m- 
tellei t to secondary natures. Jhit the (heinouiaeal proceeds according to the 
demiurgic providence of wholes, gov. nis nature, and rightly gives completion to 
the order ot the whole world. .And the In roic again, proceeds according to the 
i onvertive providence ot all these. II« nee, this genus likewise, is elevated, raises 
souls on high, and is the cause of a grand and vigorous energy. 

Such then fore, being tin* n itnre of these triple genera, they are sus|»eiided from 
the God>; some indeed from the celestial Gods, hut others from the divinities who 
are the iiisjM-ctive guardians ot generation. And about every God their is an 
appropriate number of angels, heroes, and daemons. For every God w the leader 
of a multitude which receives Ins characteristic form. Hence of the celestial 
Gods, the angels, da inons, and In roes are celestial; hut of the fabricators of ge¬ 
neration, they have a generation-producing characteristic. Of the elevating Gods, 
they have an elev aling property ; hut of the demiurgic, a demiurgic ; of the v iv die, 
a vivifie projk-rty ; and soot the rest. And again, among the elevating Gods, 
ot those that are of a Saturnian < haracti listic, the angels, da moils, ami heroes 
are Saturnian; hut of those that are Solar, they an* Solar. Among the vivilie 
Gods likewise, of those that are Lunar, the liiinistraut powers are Lunar; hut of 


1 I or >i i|i tins pl.us*, il is urn s'^rv to rtJil I'gyXi/i. 


BOOK V.] 


■mLT.rs or PLATO. 


mi 


the Aphrodisiacal or those that )ia\e the characteristic of Venn-*, they are Aphro¬ 
disiacal. For they hear the names of the Cods from whom they are suspended, 
as bring in connected continuity with them, and receiving one and the same idea 
with an appropriate subjection. Nor is this wonderful, since partial souls also, 
when they know their patron and leading Cods, call themselves hv their names. 
Or whence were the Hsculapitiscs, the 1 larch uses, and the Dioscuri denominated 
[wholieingmenof an heroic character, took the names of the deities from whom they 
descended?’] As therefore of the celestial, so likewise of the Cods who are the 
fabricators of generation, it is necessary to survey about each of them, a co-ordi¬ 
nate angelical, d.emoni.ical, and heroical multitude; and to admit that the number 
suspended from them retains the apjxdlation of its producing monad. Hence there 
is a celestial Cod, angel, and hero; and the like is also true of the earth.* In a simi¬ 
lar manner we must say that Ocean and Tethys proceed into all the orders; and 
conformably to this the other Cods, l’or there is likewise a Jovian, a Junonian, 
and a .Saturnian multitude, which is called by the same appellation of life. Nor 
is there any absurdity, in giving the name of man, both to the intelligible and the 
sensible man ; though in these, there is a much greater separation and interval. 1 And 
thus much in common concerning the Cods and daemons who are the fabricators 
of generation, in order that we may survey the discussion about darmons conjoined 
at the same time with that of the Cods. For Plato comprehends both these 
genera through the same names; and it seems that through this cause, lie calls 
the same powers da'iuons and Cods, in order that we may understand that the 
demoniacal genus is at the same time co-suspended irom these (bids, and may 
adapt names to them as to Cods. He likewise does the same thing elsewhere, 
indicating the every-where extended nature of the theory, and the eye of 
science contemplating all things at once, and in uninterrupted connexion. 

Again however, it is evident that we should preserve the specific separation of 
these genera; surveying indeed, every genesiurgic Cod, according to goodness 
itself, and this surrounded with intellect, soul, and a divine body; a certain portion 
of each of which, is imparted by these Cods to sublunary natures. And in this 
the sublunary, are more redundant than the celestial Cods. We must also survey 
every [rational] daemon, as more excellent than our souls, and as having an intel- 

1 Some of the modems, from iK-mg profoundly ignorant of this circumstance, have stupidly supposed 
that the Gods of the ancients were nothing more than dead men deified ; taking for ihcir guides on 
this important subject, mere historians, philologists, aud rhetoricians, instead of philosophers. 

* For eiri riji, it is necessary to read *wi yij«. 

1 For amiirarTimwi, it is requisite to read arorranwi. 


PROCLUS ON THE 


[book V. 


312 

lectual bouI, and an ethereal vehicle; since a certain thing of this kind, is, as 
Plato says, suspended from the human soul. “ The Deiniurgus therefore, says 
he, caused the soul to ascend into its vehicle." For it is necessary lh.nl every 
>oul prior to mortal bodies, should use certain j>er]>etual easily-move.il, and nrbi- 
cular bodies, as possessing essentially a motive power, But we have In-fore 
spoken concerning irrational da mens, and show n what Gods ought to Ik* conceived 
to Ik- the makers of them; since with respect to da litmus that us< rational souls, it 
is evident that the Deiniurgus must be considered as the cause of these. Nor 
does Plato at one time call the gcncsiurgir iliv mitii s < bids, but at another cheuions; 
as if the celestial powers, though they should happen to Ik* da-inons, ought to In* 
called Gods, but the sublunary, though they should Ih- Gods, ought to Ik* deno¬ 
minated da-inons; but lie does this, in order that lie may make the discussion 
common, both to the gem sun gic Gods, and to the du-mous that are proxim.itely 
suspended tiom them. Of this however, we have assigned other not improbable 
causes. 

It now remains to show what conceptions we ought to have of the Gods now 
mentioned by Plato. I or of the ancients, some referred what is said about them 
to fables, others to the fathers of cities, oth« rs to guardian powers, others to « lin¬ 
eal explanations, and others to souls. 'These however, are sulliciently confuted 
by the divine Iaiiibliclms, who demonstrates that they wander from the meaning 
of Plato, and from the truth of things. Alter this nianiu r tin relore, we must say, 
that Tima us Ik mg a Pvthagorean, follows the Pythagorean prim iplt s. lint these 
are the Orphic traditions. For what Orpheus di live-ml mystically through arcane 
narrations, this Pythagoras learned, being iuitiati d by Aglaophenms' in the mystic 
wisdom which Orpheus derived from his mother Calliope. I'nr (/use things 
Pythnguras stn/s in '/'he Siicntl Dimoiii'm". What then are the Orphic traditions, 
since we are of opinion that the doctrine of Tinucus nlioiil the Gods should he 
referred to these* ? 'They are as follow: Orpheus delivered tin* kingdoms of the 
Gods who preside over wholes, according to a perfect number, vi/.. Plumes, Night, 
Heaven, Saturn, Jupiter, Bacchus. For Plumes is the first that hears a sceptre, 
and the first king is the celebrated Frieapams. But the second is Night, who 
receives the sceptre from her father [Pham-sJ. Tin* third is Heaven, who receives 
it from Night The fourth is Saturn, who, as they sav oili-red violence to his 
father. 'The fin It is Jupiter, who subdued his lather. A ml alter him, the sixth 
is Bacchus. All these kings therefore, beginning supernally from flu* inti lligilde 
and intellectual Gods, proceed through the middle orders, and into the world, 


t link-nil of tryXao^n fty liirr, it is utic-i:iry to rva<l A>\u i-f'ifttu. 


HOOK V.] 


TIM.-ms OF I'LATO. 


313 


that they may adorn mundane affairs. For Phanes is not only in intelligililes, 
Lilt aNo in intellectuals, m (lie demiurgic, and in tiie supermundane order; and in 
a similar manner. Heaven and Night. For the peculiarities of them proceed 
through all the middle orders. And with respect to the mighty .Saturn, is he not 
arranged prior to Jupiter, and does he not after the Jovian kingdom, divide the 
liacchie fabrication in conjunction with the other Titans? And this indeed, he 
elfects m one way in the heavens, and in another in the sublunary region; in one 
way in the inerratic sphere, and in another among the planets. And m a similar 
manner Jupiter and lkirclms. 7 hcsc things therefore arc clearly asserted by the 
ancients. 

It however, we are right in these assertions, these divinitios have every where 
an analogous subsistence ; and he who wishes to survey the progressions of them 
into the heavens, or the sublunary region, should look to the first and principal 
causes of th< ir kingdoms. For from thence, and according to tin m, their genera¬ 
tion is derived. It is requisite therefore, that we uNo should look to these. Some 
therefore say that I'lato omits to investigate the (»ods who are analogous to the 
two kings in the heavens, I mean Phams and Niglif, For it is necessary to pi ice 
them m a superior order, anil not among tin* mundane (iods; la-cause prior to the 
world, they are the leaders of the intellectual (iods, being eternally established 
in the adytum, as Orpheus savs of Flumes, who In/ the iron / aiUftum signifies their 
iccull and immanifest order. Whether therefore we refer tiie circulation of same 
and diflerent [mentioned by Plato in this dialogue] to the analogy of these, as 
male and female, or paternal and generative, we shall not wander from the truth. 
Or whether we refer the sun and moon, as opposed to each other among the 
planets, to the same analogy, we shall not err. [ For the sun indeed through his 
light preserves a similitude to Plumes, but the moon to Night. Jupiter, or the I)e- 
Tniurgus, in the intellectual, is analogous to Plumes in the intelligible order. And 
the vivilie crater Juno is analogous to Night, who produces all life in conjunction 
with Plumes from uuapparent causes ; just as Juno is parturient with, and emits 
into light, all the soul contained in the world. 1 ] For it is better to conceive both 
these as prior to the world, and to arrange the Deiniurgus himself as analogous 
to Phanes; since he is said to be assimilated to him according to the production 
of wholes; but to arrange the power conjoined with Jupiter, (i. e. Juno) and 
which is generative of wholes, analogous to Night, who produces all things invisi- 


1 1 lie greater part of wh.it is here contained within the brackets is mi so mutilated a state in 1 lie nrigioai. 
as to he illegible. The sense however, i have endeavoured as much as possible to restore in (be 
translation. 


Tim. Plat. 


2 K 


Vol. II. 


314 


PROCLUS ON THK 


[(OOt T. 


bly from the father Plianes. After these however, we must consider t!ie remaining 
as analogous to the intellectual kingdoms 

It likewise, it should he asked why Plato dors not mention tin* kingdoms of 
Plianes and Night, to whom we have said Jupib r and Juno are analogous f It 
may Iw* readily answered, that the tradition ot Orpheus contains these ; on which 
account Plato celebrates the kingdom ol Heaven and Lai th as the first, the Oreck* 
being more accustomed to this than to the Orphic traditions; as lie himself says 
in the Cralylus, where lie partu iil.ii 1 y mentions th< theogony ot Ilesiod, and 
n-curs as far as to this kingdom, according to that poet. lli-ginning therefore, 
from this thcogouv as more known, and assuming ll. aien and Earth as the first 
kingdoms above tin- world, lie produces the visible Heaven and Earth aualo-’ous 
to those in the inta ili a tied order, and ceh lirates the latter as the most am lent of 
the (joils within the loriucr. I rom these also, he begins the theogonv ot the 
sublunary (bids. 'I’liese things however, if div inify ph ases, will be manliest from 
what follows. At pr«s t m shall only add, that it is lupiisite to siirvev all these 
names divinely or d emoniacally, ami according to the allotments of these divi¬ 
nities in the tour elements. 1'or this eiiiicud is m el In r ami water, hi earth and in 
air, all-v a non sly, according to the divine, and also according to the da inoniacal 
peculiarity. And again, these liana s are to be surveved arjuaticallv and a< riallv, 
and likewise in the earth terrestrially, in order that all these powers max he every¬ 
where, according to an all various mode of subsistence. For there are manv 
modes ot providence divine and (hemoiiiaeal, and many allotments according to 
the divisioii ot the elements ; lest all things not 1 Ireiug everywhere, the number of 
the same and the similar should he destroyed. Vnd thus much concerning these 
partunlais. Put let us now return to the text ot Pluto, and explore its meaning 
to the utmost ot our ability. 



“That Ocean and Tethys were the progeny of Heaven and Earth.” 


As this whole world is ample and various, as adumbrating the intellectual 
order of forms, it contains these two extremities in itself. Earth and Heaven ; the 
latter having the relation of a father, hut the former of a mother. On this account 
Plato calls Earth the most ancient of the (bids within the heavens, in order that 
conformably to this he might say, that Earth is the mother of all that Heaven is the 
father ; at the same time « vim ,ug that partial causes are not only subordinate to 
their progeny, as Poverty* [in the li ui.piet of Plato] to Love, hut are likewise 


* Mi) is omit it ,1 in tin original, 

* For irpcn ia lure, it is uci'i-sury to read Ilotu. 


BOOK V.] 


T1M.EUS OF PLATO. 


315 


superior to them, as alone receiving the ofl-prin£ proceeding front the fathers. 
These two extremities therefore, must 1 m? conceived in the world, Heaven as the 
father, and Earth as the mother of her common progeny, l'or all the rest termi¬ 
nate in these, some "iv in^ completion to the celestial number, hut others to the 
w holeness of Earth. After the same manner likew ise, in each of the eleim nts of 
the world, these two principles. Heaven and Earth, must In* admitted, subsistin'; 
aerially indeed in air, but a«juatically in water, and terrestrially in earth ; and ac¬ 
cording to all the above-mentioned modes; in order that each niav be a perfect 
world, adorned and distributed from analogous' principles. For if man is said to 
be a microcosm, is it not necessary that each of the elements bv a much greater 
priority should contain m itself appropriately all that the world contains totally? 
Hence, it appears tome that Plato immediately after, speaking about Heaven and 
Earth, delivers the theory of these Hods, beuinuin^ from those two divinities; for 
the other divinities proceed analogous to Heaven and Earth. These two divini 
ties however, are totally the causes of all the Hods that are now produced. Arid 
these divinities that an? the progeny ot Heaven and Earth, are analogous to the 
whole of each. These two likewise, as wc have before observed, are in each of 
the elements aerially, or aipiatically, or terrestrially. For Heaven is in Earth, and 
Earth in Heaven. 1 And here indeed. Heaven subsists terrestrially, but there Earth 

' In tin; original, is erroneously printed for amXnyuv. 

* This is a very ancient F.”s}>ti.m doctrine. \ml hence kirilur in liis <Edipus F^ypti.icus says 
that he read I he following «onls engraved in a stone mar Memphis: Curium tin sum, rorlum drornim, 
quod tursum id vmnr diorsum, h/tc rape rt hrnbrri*,i r. Iltnrcn ii nhorc, and llrarrn ii brninth. I.rrry 
thin" whirh itnhnrr /.» aim hrnrnth. t ndmtnnd thn,tmd ij on trill hr blru'fil. ('unformablv to 1 ln-s alio 
the celebrated Sm.inigdine Taide, which is of such "real authoritv with the Ah ln miNis, and which whe¬ 
ther originallv written nr not hv Hermes Trismrgi'tin, is doubtless of great anli«|liilv, savs that all 
that is lieneatll resembles all th.it is above. Hut the table itself is as follows; Veruni sine incmlacio, 
rerliim et vrris.iuuim : ipiotl est iuferiiis, e*t sunt i<l <pi<ul est «uprrius, <t <piod r.st sii|h mis, est Sicut 
id (juod i st inti rius, ad prrpelr.iniluiii niiraeiiluui imiiis rei. I t sicut n s unmes lucrum ah uno media- 
I nine minis, sic mimes res n.il.c ah hae re adoptalioiic. I’alir ejus est *ol, mater «jus Inna. I’ortavit 
illud ventus in ventre suo. Nulrix rjus tirra, p.Ilcr omuis tclcsnn tolius inumli est iuc. \irtusejus 
Integra esl, si versa IiutiI in terrain. Si parahis terrain ah igne, subtile a spisso suavitcr cum niagno m- 
gcnio. Ascendil a terra medium, ileruimpie desceiulit in terrain, et rccipil vim superioruin el inl’e rio¬ 
rum. Sir halirlus glnriaui tolius niumii, irten fugiel a tc oiunis nhscuritas. Ilxc est totms forliludmis 
fortiludo fori is, ijuia viucet mniiem rein suhlilem, omniaipic solida peiictraliit. Sic iniindu -creates est. 
ilinr erunt adoptatimirs mirahih-s, quartim modus Inc est. Ilaipic voeatus sum Ih rn.es Trmnegistus 
liHbcns Ires parti s philosopliia-totius mumli. Ciinijili turn est cpiod dixi dc operc solas." i. f “ It 
true without a he, certain, and must true, that what is beneath is like that winch is above, and what is 
above i» like that which is beneath, for the |Nirposc of accomplishing the miracle of one thing. Aud 
as alt things were from one through the mediation of one, so all tlimgs were generated from this tbuig 


316 


PROCI.US ON THE 


[hook V. 

celestially. For Orpheus calli the moon celestial earth.* Nor is it proper to 
wonder that this should Ik* the ease.* For we may survey the same things every¬ 
where according to the anah)^ous in intelliuihles, in int ■lleetuals, in the suj>er- 
miindane tinier, in the heavens, ami in generation, conformably to the proper 
order of each. 

\\ itli respect however, to < at h of these divinities, some of the interpreters of 
Plato understand !»v Karth, this solid hulk which is the oluect <*t seiisihle iuspec- 
tion; others, as that w hit h lias an arrangement aitahmnns to matter.anil is siipposetl 
to exist prior to generated natures; others, as intclli^ihlr matter; others, as the 
power of mt< Heel ; others, as life; others, as an meorpotval form inseparable from 
earth; others conetire it to he soul; anti others intelleet. In a similar manner 
with respeet to llealeii, some suppose it to he tin* \i*|l»lc heuvelis; otlu is, tilt' 
motion ahout the midtlle t»f the universe; others, power aptly prurrrihiiif in run- 
junction witli motion ; others, that whieli possesses intelleet; others, a pure and 
separate intellei t ; otlu I s, the li iture of eirt illation ; otlu is, soul ; ailtl others, inti I- 
lect. I know likewise, that the divint* Iaiiihliehiis understands liy Farth, every 
tiling stable ami linn, accord in;; to the r»i nee ol the mum! me (mils, anti which 
accortlinu, to inir^v and a perpetual circulation, comprehends more excellent 
powers anti total lives. Hut by Himvcii, lie understands tin* total and perfect 
energy proeeedtmr from the Tleiniiirjjus, whieli is toll ol appropriate power, and 
subsists about the Deimuruus, as lieim; the hoillidary ot itselt and ot wholes. I 
know likewise th it the admirable Theodoras estahlisht s both t ht st* powers m tin? 
first life w hu h subsists act online to hahituile. I or m tin* lilt- according to habi¬ 
tude of tin soul ot the world, through which deseeiitliiii; into itself, it a^ain etuis 
111 the foiital soul, with tlitlereiiee, three first habitudes, are immediately to ht* 

bv adoption [j, i*. bv par lieipalion]. 1 lie miii is ■ t -> lather, amt 1 lie iiioon its mix tier. '1 tie niml carried 
■ I in iti liellv The cjllli ii ili nur-e. Tim ■% tin- f.illi* r uf all the perfection til I lie whole world. Ils 
power is « nt ire when it is t mini Ini into earth. ^ ou limit separate tin earth from the tire, the suhtd 
from the liiuk sweetl\ with "reat genius. It ascends Ir.nn e.uth to heaven, and again dcifcnds to the 
earth, and receives the power ot things superior and interior. I Inis sou will lr.ur the gloiv ot llie 
whole world, and thus all obscurity will Hie from you. llm is the strong fortitude of all fortitude, 
because it vaiuiuishis every suhtile tiling, and penetrates all solid substances. Thus llie world was 
fabricated, lienee admirable adoptions will lake place, ot wliwb this i> tin mode. I «m therefore call¬ 
ed Hermes Trisiiirglslus, pos-osing three parts of the philosophy of tin whole world. That which I 
ha\e said concerning ttie work ol the sun is complete 

* Instead of cm yuu ntganne iai rrjr rrr.Xiji i/i npofnjyntH inrt r, tilt sense rerjuireswe shout 1 read 

,ai ynp 01)11111111 yr/t nje n\iji iji, ». X. 

1 The two ... following tines tu tins place in the original, are in so mutilated a state as to 

be |K'rfeclly unintelligible. 


Ilf ink V.] 


TIM US or PLATO. 


317 


surveyed, together with the vvhoh ness And tin* first of those indeed, consists of 
the wholeness which is on i ;i< n side, has tin* wholeness prior to parts, and termi¬ 
nates in the whole tont.d soul. Hut the second preser\es tin* whole font d soul, 
vet ditides itself into parts, and has the whnh ness whieli roushts of parts. And 
the third distributes the tont.d soul, lint presortes itself a whole. In the first 
likewise ot tins** three, Faith and Heaven are contained. For tin* material 
nature w hieli is in the first, is cnlh d Fartli, matter being thus denominated lit the 
ancient tlienlngisls. Hut lleaien is an intellect of this kind, as separating the 
last from tin* first in hahitude, and as constituting this visible lit aven through its 
own hahitude. Inns therefore, the haliitnih* likt'wist* of the soul to tin* Inidy 
preserves the hotly. Knowing tlu-se things however, I think it is retpiisile to 
adhere, as Iiv a firm rahle, t*» the doctrine of our preceptor [Svriamis], For 
through this, we shall avoid eonlusetl and erroneous opinions, and shall conjoin 
onrsi lies to the most purt* eoneeplions tif I imlihcluis. 

In tht* first pi ire I In‘ret ore, we should reeoileet that Plato is now speaking of 
the suhliinaiy finds, that all of them art* en ry where, and that they proceed 
according to the analogy of tin* intelligible and intelleetual kings. And in the 
second place we must say, tl.it as the first Hcnvin is the lioimdarv of ami con¬ 
nectedly contains the intellectual (lods, containing the measure which proceeds 
from the "w</,‘ and the intelligible (Iot|s, into tin* intelhi'lual orders, a fit r the 
same manner the Heaven which is now mentioned by Plato, is the hound.irv and 
container ot the Cioils that are the lahrieatoi's ol veneration, comprehending in 
one 1 m iniif 1 the demiurgic measure, and also that which proceeds from the celes¬ 
tial ( ea 1 s to those tliv imtifs that art* allottetl the realms of veneration, ami con¬ 
necting them with the celestial government of the (iotls. la»r as the Dcmiurgtis 
is to the hi«hI itself. so i* tht* one divinity of this Heaven, to the intelleetual Hea¬ 
ven. Hence as there, measure and hound proceed from the guod through 
Ileavi-n to all the iulellectnal (toils, so likewise here a hound arrives to the Hods 
the fabricators of veneration, and to the more excellent genera, [viz. to angels, 
tkcninns and heroes] from the Deinnirgus, and the summit of the mundane 
(lods; viz. through the connectedly-containing medium of this Heaven.* For 
the everywhere proceeding Heaven is allotted this order; in one procession of 
things indeed, unitedly and occultly; hut in another manifestly and separately. 
I'or m one order it introduces bound to souls ; in another to the works of nature, 

1 For ft t nurnv, tl l* lltifsnrjf In read ri r’ aynOov. 

* Instead of Xtyv £ij ret* roi> Ocpator mrv-^irrjt (ttiTOTijTOt, it U requisite to read, Xryw li« -t]i r*»* 
Ovparev, t. X. 



310 


PROCUJS ON THE 


[book 


and in another in a different manner to other things. And in air indeed, it effects 
this primarily; but in the aquatic orders secondarily; and inearth, and terres¬ 
trial works, in an ultimate degree. Hut there are also complications of these. 
For the diiine mode of subsistence, and also the danioniacal are different in the 
air and in the earth. For in one place, the mode is the same in dillerent orders ; 
but in another the mode is different in one allotment. 1 And thus much concern¬ 
ing the polli r of lb aven. 

In the next place, directing tmr attention to F. nth, and blinking her aid. Me 
shall deriitin 11 hole of the theory concerning her from her first evolution into 
light. She first becomes manifest therefore, in the middle triads* of the intellec¬ 
tual Cods, together II ilh I Ieaieu, \i ho connectedly -contains the il hole intellectual 
order. She likewise proceeds analogous to the intelligible l.arlh, which we find 
to lx- the first of the mt< lligihle 1 triads And as tanking in the inilic orders, she 
is assimilated to the hi-t infinity. But she is the re< i mug bosom of the genera¬ 
tive dtsti of Ib-aieii, and t'u middle centre of his paternal goodness. She ;dso 
reigns together with him, and is the power of him who ranks as a lather. I he 
Faith however, uhieli is analogous to her, and presides in the sublunary regions, 
Ls as it were the prolific power of the Ileaieii pertaining to the realms ot genera¬ 
tion, unfolding into light Ins paternal, di fmitiie, m* asiiriiig and containing proii- 
deiicc, 11 liich prolifa ally * extends to all things. She likewise generates all the 
sublunary infinity just as Ib-an-u w ho belongs to tlur eo-oidiiiatioct of hound, 
introduces t» riuinalioii and end to secondary nature-, lb mud then lore and cud 
define die livparxis of cierv tiling at cording to which Cods ami da-inoiis, souls 
and bodies are connected and matte to In one, imitating the one unity of wholes, 
or m other words, the inellable principle of things; but infinity multiplies the 
powers of every being, l'or there is much hound in all sublunary natures, and 
likewise much infinity, which through dniuity, and after the Cods, exit nils to all 
things. We have there-fore, these two orders, w hich are generatin' of the divine 
or d.vinoniacal progressions, m all the sublunary genera and elements; and one 
kingdom of them in the same manner as in the intellectual orders. 

From these however, a second duad proceeds. Ocean and Tethy s, this gene¬ 
ration not being effected by copulation, nor by any conjunction of tilings separat- 
« d, nor by division, nor according to a certain abscission, for all these aie foreign 

* For Xi/iiii lure, nail 

* For rpmtrjy it i« m-cewary to read rpiafau. 

1 Tor Kfpwr nail tet/ru/y. 

* tor i.p'i lit n*, n ad ymt/iui. 

1 Instead of oTiyiae lure, il i» uecessary to read an^iiur. 


BOOK T.] 


TIM AX'S OF PLATO. 


319 


from the Gods; hut it is accomplished according to one union and indivisible 
conjunction of powers. Ami this union theologists are accustomed to call 
marriage. l or marriage, as tlie theologist Orpheus says, is appropriate to this 
order. For Ik* calls Earth the first iNymph, and the union of her with 1 [eaten 
the first marriage ; since there is no marriage in the divinities that are in the most 
eminent decree united. Hence there is no marriage between l’lianes and ISi^Iit, 
w ho are intelligibly united to each other; hut there is marriage among the Gods, 
who exhibit division of powers and energies, in conjunction with union. And 
marriage appears on this account to he adapted to the Heaven and Earth, which 
we are at present considi ring, so far as they adumbrate the intellectual Heaven 
and Earth ; which the sacred laws of the Athenians likewise knowing, ordered 
that the marriages of Heaven and Earth should he celebrated, as preparatory to 
initiation into the mysteries. Directing their attention to these also, in the Eleu- 
sinian mysteries, looking upward to the heavens, they exclaimed, O son! hut 
looking downward to the earth, () parent!" According to this union therefore, 
in conjunction with separation. Heaven and Karlli produce through their good¬ 
ness Ocean and Telhvs. Or rather, they do not immediately produce these, hut 
prior to these two monads, two triads, and duple ht-hdomads, among which are 
Ocean and Tclliys. And the monads indeed together with the triads remain 
with the father. lhit of tin* hebdomads. Ocean together with Tetlivs, abide and 
at the same time proceed. All the rest however, proceed into another order of 
finds. And this indeed, is the mode of their subsistence in the inti llectu al order. 
Hut here, Plato entirely omits the causes that abide in the father, but delivers to 
u.s those that proceed and at the same time abide, because his intention is to speak 
of the (iods that are the fabricators of generation. To these however, progression, 
motion, and difference are adapted, and a co-arrangement of the male with the 
h nude ; in order that there may he generation, that matter may l>e adorned 1 with 
forms, and that difference may be eombined with sameness. II< *nce Plato com¬ 
mences from the duad, proceeds through it, and again returns to it. Kor the 
duad is adapted fo material natures, us well as dilferenre, on account of the 
division of forms about matter. Having mentioned a duad likewise, lie begins 
from Earth ; for this is more adapted to things pertaining to generation. 

With respect to these two divinities however, Ocean and Tethys, who abide in 

’ Pcihajw l>y itic former of these exclamations in the rmstencs, the divine and celestial origin of 
the human soul was signified ; t>ut by the latter its terrestrial origin, tbrongh ill union with a terrene 

body. 

* for ior^<ii>^«ni here, it if necessary to read ucepovfitv »ji. 




.320 


PROCLUS ON THE 


[book v 


their csusos, and Qt the same tunc proceed from them, some say that Ocean is a 
corjH)real essence; others, that it i*» a swiitly pervadingnatuie, otheis, th.it it is tlie 
motion of a humid essence ; others, that it is ether through the velocity of its mo¬ 
tion; and others, that it is the intelligible profundity itself of life. The divine 
I imbhchus however, defines it to lie the middle motive dii ine cause, which 
middle souls, lives and intellections, etlicacious natures, and those elements that 
are pneumatic, sui h us air and tire, first participate. A nd vv ith respei t to 1 1 thy s, 
some say, that it is a humid esst nee; others, that it is a very mutable nature; anil 
others, that it is the hilarity of the universe, lint the divine lanihlichus asserts it 
to 1 m a productive power, possessing in energizing' an itlicacious establishment, 
the stable intellections of which, souls, natures, and powers participate, and 
which is likewise participated by certain solid receptacles, either ot earth or water, 
which prepare a si at for the » h unnts. Theodoras however, places liarlh and 
Heaven in tin* tilst part of tin* before mentioned first triad, according to ani¬ 
mation in habitude, I mean, in tin in-t of the wholes prior to parts, and con¬ 
siders Heaven as analogous to the intellectual, but Karth to the material nature: 
and of the rest, that which subsists according to the whole from parts, he calls 
Ocean; but the third, which subsists according to the wholeiiess of a part, he 
denominates 1 1 thy s. 

We however, again assuming our principles say, that the causes ot these are 
indeed in the intellectual (»ods, and that tin v are likewise in the sensible uni¬ 
verse. lor Ocean every where distinguishes first from second orders, inconse¬ 
quence of which poets do not improperly call it the boundary of the earth, lint 
tin Ocean vvliiih is now the subject of discussion, is the cause of motion, pro¬ 
gression and power; inserting in intellectual lives indeed, acme, and prolific 
abundance; but in souls, celerity and vigour in their energies, and purity in their 
generations; and in bodies, facility of motion. And m the Oods indeed, it 
imparts a motive and prov ideiitial cause ; but in angi Is an unfolding and intel¬ 
lectual celerity and vigour. Again, in da-mons it is the supplier ot etlicacious 
power; hut in heroes, of a magnificent and flourishing life. It likewise subsists 
in each of tin* elements, according to its characteristic peculiarity. Hence, the 
aerial Ocean is the cause of all the mutation of aerial natures, and of the circle of 
the meteors, as also Aristotle says. But the aquatic Ocean giv es subsistence to 
fertility, facility of motion, and a 1-v irious powers. 1 or according to the poets, 
1’iuiii tins ill seas, ami tun nvtr flow. 

And the terrestrial ocean is the producing cause of generative perfection, of the 


1 l'ur ut' awr>)» here, read uir‘ 


BOOK V.] 


TIM/EUS OF PLATO. 


321 


separation of forms, and of generation and corruption. Whether also there are 
certain terrestrial orders, vivilic ami demiurgic, it is the source of their distinction; 
or whether there are powers connective of the productive principles of the earth, 
and the impoctive guardians of generation, these also it excites and multiplies, 
and calls into motion. 

With respect to Tethys, as the name indeed evinces, she is the most ancient 
and the progenitor of the Gods, in the same manner as it is fit to acknowledge of 
the mother Ilhea. For theologists denominate another Goddess prior to her 
Maia. Thus 1 hplicus. 

Main, of Gcxls supreme, immortal Niglit, 

\\ hat mean you say. 

Hut according to the ctyniolgy of Plato, she is a certain fontal d« ity. For the 
nndeliled and pure, and that which percolates are signified through her name. 
For since Ocean produces all things, and is the source of all motions, whence 
also it is called the generation of the Gods, Tethys separates the unical cause of 
his motions, into primary ami secondary motions. Hence Plato says that she 
derives her appellation from leaping and percolating. For these ar» separative 
names, in the same manner as he says in the Sophista, of the words (ro Eaivtiv you 
y-:px^uv) to card, and to s< parate threads in weaving, with a shuttle. Ocean there¬ 
to! c, generating all motion collectively, whether div ine, or intellectual, or psychical, 
or physical, Tethys separating both intr rnal and external motions, is so called from 
causing material motions to leap and be pc rcolated from such as are immaterial. 
Hence, the separating characteristic is adapted to the female, and the unical' to 
the male. Plato therefore would assert such peculiarities as these of Ocean and 
Tethys, and does assert them in the Cratylus. Hut according to the divine 1am- 
hliclnis, Tethys must l>e defined to he the supplier of position and firm establish¬ 
ment. From all that has been said however, it may he summarily asserted that 
Tethys is the cause of permanency and a firm establishment of things m herself, 
separating them from the motions that proceed externally. In short. Ocean is 
the cause of all motion, intellectual, psychical and physical to all secondary 
natures; but Tethys is the cause of all the separation of the streams proceeding 
from Ocean,imparting to each a proper purity in the motion adapted to it by nature; 
through which each though it may move itself, or though it may move other 
things, yet moves in a transcendent manner. But theologists manifest that Ocean 
is the supplier of all motion , a 'hen they say that he sends Jorth ten streams, nine of 
which proceed into the sea ; because it is necessary, that of motions nine should be 

* For tnavrer here, it is necessity to rod tvmurv. 


Tim. Plat. 


VOL. II. 


2 S 



322 


PROCLUS ON THE 


[book V. 


corporeal, but that there should l»e one alone of the essence which is separate 
from bodies, as we are informed by Plato in the Laws. 1 Such divine natures 
therefore as the might) Ocean generates, these he excites to motion and renders 
them efficacious, lint Tethys distinguishes these, preserving generative causes 
pure from their progeny, ami establishing them in energies more ancient than those 
that proceed into the external world. And thus much concerning each of these 
divinities Ocean and Tethys. 

Since however as we have said, the generation of these, is from the prior 
divinities Heaven and Farth, but is not ellected either by a copulation such as 
that which is in sensible*, nor according to such a union as that of Night and 
Phanes in intelligible*, it very properly follows that their progeny are separated 
from each other, an dogously to their parents, and that eat h receives a similitude 
to both. For Ocean indeed, as being the male, is assimilated to the paternal 
cause II eaven ; but as the supplier of motion, to the maternal cause Farth, w ho is 
the cause of progressions. And Tethys indeed, as the female, is assimilated to 
the prolific cause; but as producing a firm establishment 1 of her progeny in their 
proper lives, she is assimilated to the fabricating cause. Fur the male is analo¬ 
gous to the monadic; but the female to the dyadic. Anil the stable is adapted 
to the former; but the motive to the latter. A dtiad therefore, proceeding from a 
duad, ar.d being assimilated according to the whole of itself to the duad which is 
generative of it, defines and distinguishes the causes of itself, ami all the number 
posterior to itself; in order that every where we may ascribe that which dt fines and 
separates, to the order of Ocean and Tethys. For on this account also, many' 
Oceans are delivered to u* by theologists. * 

Here however, it may be doubted, why the generation of these Gods, is from 
Heaven ami Farth, and not from the soul of the universe. For Plato nowhere 
gives a peculiar soul to the heavens. The solution of these doubts is this. It 
must he said that the soul which .subsists from the psychogony, is the mundane 
soul of all the parts of the universe. Fur Plato says, that the divinity fabricated 
the whole of a corporeal nature within tins soul, and not only the heaven*. 
Being however, the soul of the universe, it illuminates the heavens primarily, and 

* Plato in lilt lOlli book of tlie Laws distinguish!» the genus of motions into ten species, viz. circu¬ 
lation about an immoveable centre, local transition, condensation, rarefaction, increase, decrease, 
generation, corruption, mutation or alteration produced in another by another, and a mutation produced 
from a thing itscll, both m itself, and in another, 'this last is the motion of an essence separate from 
bodies, and is the motion of soul. 

1 For yovifwv here, it is necessary to read fionpoy. 

1 Here also unfortunately the part that immediately follows in the original, is in so mutilated a state, 
at to be perfectly unintelligible. 


noox v.] 


TIMAX'S Ol' PLAIT), 


323 


vivifies the sublunary region, as suspended from the heavens. Hence this soul is 
primarily celestial. Ami of tins, you may assume a sullicient example from the 
human soul. For Plato says, that this which governs the whole animal of us, is 
at the same time allotted the head for its place of abode, as from thence ruling 
over the whole body, and deducing as through a channel, >cnse to every part of 
the corporeal frame. As .Socrates therefore, had on the preceding day establish¬ 
ed the Fates over the inerratic and planetary spheres, Plato does not now intro¬ 
duce a peculiar animation to each of them, but as having already employed them, 
constitutes these circulations of the whole soul. But to the stars themselves con¬ 
tained in the spheres, he distributes peculiar souls, because Socrates had said 
nothing about them in the Republic, and the peculiar animation of them was not 
known to his auditors. For it was proper to extend such particulars as were 
unknown to them, but not to discuss with prolixity, such as are apparent. * 

“ Hut from Ocean and Tetliys, Pliorcys, Saturn and Rhea, and such 
as subsist together with these were produced.” 

In the former progeny, a duad, generative, and motive, was produced from a 
terminating and definitive duad; viz. Ocean and T< thvs, from Heaven and 
Earth; but m the second progeny, a multitude converted to its causes through 
the triad, is generated Irom the duad ; indicating likewise an all-perfect progres¬ 
sion. For this multitude also is divided, into the analogous to bound, and the 
co-ordinate to infinity. For the triad is the bound in this multitude; but the 
nameless munlur is the infinity in it. And of the triad itself likewise, one thing 
is analogous to the monad and bound, but another to the duad and infinity. 
And in the former progression indeed, the progeny alone proceeded according to 
bound and the int< llectual ; but in this there is also a mixture of the indefinite. 
But afte r the boundary from the triad, Plato adds, “ Ami.such as subsist together 
mth these," indicating the entire progression and separation of tlic-e triple orders ; 
so that the progeny of this progression is triadic through the peculiarity of con¬ 
version, and dyadic through the intervention of the infinite and indefinite. 

Since however, these differ according to their intellectual causes, in the same 
manner as the before-mentioned orders; but in them Ocean and Tetliys were 
said to be the brethren, and not the fathers * of .Saturn and Rhea; for the pro¬ 
gression to these was from Heaven and Earth, and all theTitannic order is thence 

* Five linn in the original of the above Paragraph are likewise illegible, in conserjueuce of being in 
•uch a mutilated state. 

* florpei is erroneously printed instead of xnrtptt. 



PROCUJS ON THE 


[book v. 


derived ; let us see on what account lMato here gives subsistence to Fhorcy#, 
.Saturn and Rhea, from Ocean and Tethys. For he mny appear to say tins not 
conformably to the Orphic principles. For “ Karth latently bore from Heaven, 
as the theologist savs, seven pure Ireautiful virgins with rolling eyes, and seven 
sons that were kings with line long h.ur. And the daughters, indeed, were 
Themis, ami the joyful Tethys, Mnemosyne w ith thick-curled hair, and the bless¬ 
ed Thea. She likew ise bore Dione, having a very graceful form, and Phoebe, and 
Khea, the mother of king Jupiter. But the venerable Karth brought forth those 
celestial youths, who are called by the appellation of Titans, because they re¬ 
venged the mighty starry Heaven. And she also bore ( 'u-iis, the great Cru?us, 
and the strong Phorcys, and likewise Saturn, and Ocean, Hyperion and lap« tns.” 
These things then having been written by the theologist prior to Plato, how is it 
that Tima-us produces Saturn and Ultra from Ocean ami I'ethys? In answer 
to this ; * as we have before nrrangi d Oct an and I • thys ahovc Satinn and Bhea, 
as In ing the media between these and the fathers, ami guardians of the Itoumla- 
ries of both, as it is usual to n lebrate them ; we must say in the first place, indeed, 
that it is not wonderful that the same divinities should be brothers, and yet 
through transcendency of dignity should lie called the fathers of certain (iods. 
For such tilings as are first, when they proceed liom their causes, province ill con¬ 
junction with those causes, the natures posterior to themselves. Thus all souls 
indeed, are sisters, according to one demiurgic c uisr, and according to the vivific 
principle and fountain from which they proceed; at the same time div ine souls 
produce partial souls, together with the Demiurgus and vtvific causes, in conse¬ 
quence of first proceeding into light, and abiding in their wholeness; receiving 
the power of fabricating natures similar to themselves. Besides, in the (iods 
themselves, all the offspring of Saturn are brethren, according to the one genera¬ 
tive monad bv which they were produced ; yet at the same time Jupiter is called 
father, in the divine poet Homer, both by Juno and Neptune : 

One word permit me thimd ring failier Jove ;* 

And, 

\\ tiat mortal now in all the boundless earth, 

O latlu r Jove, will counsel to th’ immortals give.’ 

For in the former verse Juno, and in the latter Neptune, calls Jupiter father. 

So that it is not at all w onderful if Ocean and 1»thys are culled both brethren 

* For irwk here, it i» necessary to read wpvi. 

* Iliad. 19 . v. KM. 

Iliad 7. »’ -H”. Blit ill Proclus for !!/>«, read 5 (***• 


BOOK V.] 


TIM/EUS OF PLATO. 


326 


and fathers of Saturn and Rhea; in consequence of preserving as among bre¬ 
thren the paternal peculiarity. In the first place, therefore, the doubt may after 
this manner he solved. 

In the next place, it may be said, that of the divine Titannic hebdomads'. 
Ocean, indeed, both abides and proceeds, uniting himself to his father, and not 
departing from his kingdom. But all the rest rejoicing in progression, are said 
to have given completion to the will of Earth, but to have assaulted their father, 
dividing themselves from his kingdom, and proceeding into another order. Or 
rather, of all the celestial genera, some alone abide in their principles, as the two 
first triads. “For, as soon as Heaven understood that they had an implacable 
heart, and a lawless nature, he hurled them into Tartarus, the profundity of the 
Earth"[says Orpheus], lie concealed them therefore in the unapparent, through 
transcendency of power. But others both abide in, and proceed from their prin¬ 
ciples. as Ocean and Tethys. For w hen the other Titans proceeded to assault 
their father Heaven, Ocean prohibited them from obeying the mandates of their 
mother, being dubious of their rectitude. 

“But Ocean [says Orpheus] remained within his place of abode, considering 
to what he should direct his attention, and whether lie should deprive his father 
of strength, and unjustly mutilate him in conjunction w ith Saturn, and the other 
brethren, who ware obedient to their dear mother; or leaving these, stay quietly 
at home. After much fluctuation of thought however, he remained peaceably at 
home, being angry with his mother, but still more so with his brethren.” 

He therefore abides, and at the same time proceeds together with Tethys ; for 
she is conjoined with him according to the first progeny. But the otherTitans are 
induced to separation and progression. Ami the leader of these is the mighty 
Saturn, as the theologist says; though he evinces that Saturn is superior to Ocean 
bv sa\ ing, that Saturn himself received tin* celestial < llympus, and that there being 
throned he reigns over the Titans; but that Ocean obtained all the middle allot¬ 
ment. For he says, that he dwells in the dame streams which are posterior to 
Olympus,ami that lie environs the Heaven which is there, and not the highest Hea¬ 
ven, hut as the fable says, that whicli fell from Olympus, and was there arranged.* 

• A» tltis i« a reinaikalily runout Orpine fragment, uml it noi to tie found m Geinert rolk-etion of 
the Orpine remain*, I *1)1111 gi*e llie origin >1 for llie nuke of llie learned reader: *u« rot yt on o *p> yet 
vtrrprfpoi eon roo tyytarov, bfb tj\tyyry e OroXoyot waXty XrywC roe fttv tfwycv avroy laraXa^ku-iii' rcy 
evpaytey oXt joror, iy»o OjinnffOoTo, /lanXrwu rwinraiwC roe bt vttaruy rrjy XijJir araiar riji' ftrtrr$y. 
yatfiy yap avror ry r on (It art mot t pttdpott rent fjfra roy oXifuror, irai r or on TffJif Tcir c ivpayey, aXX ev top 
atpararcy, wi bt frjety c ftvOot, roy tfirtaorra row oXy/troy, tai Od rtraypityoy. 



320 


PROCLUS ON THE 


[book V. 


Ocean and Tethy# therefore, *o far an tlioy abide, and are united to Heaven, 
produce in conjunction with him the kingdom of Saturn mid Kliea ; mid ho far an 
they urc fNtuhli.<dicd in the first power of their mother, ho far they produce Pliorcvs 
in conjunction with her.' For she produces him together with iSereus and Thau- 
nias,‘ from Iteitig mingled through love with the sea. l’or 1'horcyn is not celes¬ 
tial but Ocean, as is evident from the Theogony.’ And so far as Tethvs is fill! of 
.Earth, so far In-ing as it vvi re a certain Earth, she may be said to produce this 
Phorcys in conjunction vv itli Ocean; so far as Ocean also comprehends the intel¬ 
ligible in himself. Hence Tethv.s, so far as shu is Earth according to participa¬ 
tion, ami Ocean so lar as lie is eausall) the sea, give subsistence in conjunction 
with Saturn and Kliea to this Ood. If however, any arguments should demon¬ 
strate that in the intellectual order Saturn isuhove Ocean, or Kliea above Tethys, 
it must he said that this arrangi incut is indeed there; for m that order the causes 
of intellection are superior to those- of motion; but that Ik re on the contrary, all 
tilings arc in mutation and a ilouing condition ; so tb it here Ocean is ver) pro¬ 
perly prior to Saturn, since it is tin fountain of motion, and l’» thvs is prior to 
Kliea. Hence, after another manlier the doubt mav be thus .solved. 

That we may speak how* V« r, about < at li ot ihi -e < bids, I’ln otlorus ri lers solds 
that subsist in habitude to these divinities, mid arranges them as presiding over 
the three divisions of the world. And Plinrc).s indeed, lie arranges in the star¬ 
less sphere, as moling the latum of the universe. He- ought however to persuade 
us that Plato was acquainted with a ccitain .starless sphere, and afterwards, that 
he thus arranged Phorcvs in this sphere, lbil lie places Saturn over the motions 
of the stars, 1 m cause time 4 is from these, and the generations and corruptions of 
things. And he places Khra over the material part of the world, because by ma¬ 
teriality, she lias a redundancy with respect to the divinities prior to herself. Jlut 
the divine lambhchiis arranges them m the three spheres lu-twi en the heavens and 
the earth. For some of the sublunary deitii s give a two-fold division to the sul>- 
1 unary region, hut these divide it in a three-fold manner. And Phorcys indeed, 
according to him, presides over the whole* of a humid essence, containing all of it 
impartihly. But Kliea is a divinity connective of flowing and aerial-formed spirits. 
And Saturn governs the highest and most attenuated sphere of ether, having a 

* For fitr avrov, it is necessary to read /itr’aimjt. 

* For ©ac/mt-ra, it is requisite to read Oav/tai'roi; and for toiTcc, rrceji. 

* The original here is evidently erroneous ; for it is, cv yap tony o ov/ianfijt aXAn u 4*opte«, 

m>» «*r« tijKov rrjt Ot- yeviat For uXXa o therefore, I read a\Xo v Hetayoi ; Ocean according to 

the Theogonv of Hesiod, being the progeny of Heaven and Earth. 

* Kporot ii erroneously printed for ^o»oi. 

1 For r fjt vynat v\rjt cvoim, I read rtj« vypa i c\t)t cioiai. 



BOOK V.] 


T1M>EUS OF PLATO. 


327 


middle arrangement according to Plato; because the middle and the centre in 
incorporeal essences, have a "renter authority than the powers situated about the 
the middle. We indeed, admire this intellectual explanation of Ianihlichus ; but 
we think it proper to survey these Gods every where, both in all the elements, 
and all orders. For thus we shall liehold that which is common in them, and 
which extends to all things. And we say indeed, that Phorcys is the infective 
guardian of every spermatic essence, and of physical, and as it were, spermatic 
productive principles, as Iwiug pregnant with, and the cause of generation. For 
there are spermatic productive principles in each of the elements ; and different 
orders of Gods and dvemons preside over them, all which Plato comprehends 
through Phorcys. But king .Saturn <1 ivivies forms and productive principles, and 
produces more total into more partial powers. Hence he is not only an animal 
but pedestrious, aquatic, and a bird. And he is not only pedestrious, but like¬ 
wise man and horse. For the productive principles in him are more partial than 
in the celestial deities. Among the intellectual Gods tin refore, he is allotted this 
power, viz. to multiply and divide intclligibles. Hence, he is the leader of the 
Titans, as being especially characterized by the dividing peculiarity. 

Again, we say that Rhea receives the unapparent powers of king Saturn, leads 
them forth to secondary natures, and excites the paternal powers to the fabrica¬ 
tion of visible objects. For thus also, her first order is moved, is tilled with power 
and life, and produces into that which is apparent, the causes that abide in Saturn. 
Hence Saturn is every where the supplier of intellectual forms; Ithea is the cause 
of all souls, and of e r cry kind of life; and Phorcys is prolific witli physical pro¬ 
ductive principles. Since however another number of (iods pertains to the king¬ 
dom ofthese, and which Saturn and Ithea comprehend, on this account Plato 
adds, “ and such as subsist together with these. 7 ' For lie not only through this com¬ 
prehends d.cmons, as some say, hut both tlie angelic and the da-moniacal Saturn 
have with themselves a multitude, the one angehr, but the other d.emoniacal. 
And the multitude which is in the (iods is divme; that which is m the air is aerial; 
and in a similar manner in the other elements, and in the other more excellent 
genera arranged under these Gods. 

IU the words also “ such as subsist together with these, ' Plato appears to signify 
the remaining 1 itans viz. Cams and Hy]>erion, Greens, Inpet us, and likewise the 
remaining 1 itannida-, viz. Pliohe, Theta, Mnemosyne, Themis, and Dione, with 
whom Saturn and Rhea proceeded into light. Also, those that proceeded toge¬ 
ther with Phorr.ys, viz. Nereus .and Thaumas, the most motive Furyhia, and those 
who especially contain and connect the w hole of generation. Moreover, it is 
worth while to observe that it is not proper to discuss accurately the arrangement in 




358 


PHOCLUS OX THE 


[book V. 


these divinities, and whether Saturn or Phorcys i*» the superior deity ; for they are 
united and similar to eacli other. Hut if it be requisite to make a division, it is 
better to adopt the arrangement of the divine lamhlichus, viz. that Saturn is a 
monad; but Hhea a certain duad, railing forth the powers that are in Saturn ; 
and that Phorcvs gives perfection to their progression. It now remains therefore 
that we direct our attention to the other kings who produce the apparent sublu¬ 
nary order of things; for such is the arrangement which they are allotted. 

“ Put from Saturn and Hhea, Jupiter, Juno, and all such as we know 
are called the brethren of these descended, and also the other progeny 
of these.” 

This is the third progression of the Gods who are the fabricators of generation, 
but the fourth order, closing as a tetrad the nomination of the leading Gods. For 
the tetrad is comprehensive of tin; divine orders. But as a duad this progression 
itfassimilated to the first kingdom ; because that as well as this is dyadic. '1 here are 
however, present with it, the all-perfect according to progression, and the uncir¬ 
cumscribed according to number. But Plato here, not only adds the words “such 
as,” as in the progression prior to it, but likewise the word “all, that he may indi¬ 
cate the progression of them to every thing. For we use the term to gatov, such as, in 
speaking of things united, but the term to oil, in speaking ot things now 

divided and multiplied. The total (to gXixov) likewise pertains to this progression. 
For the Gods which are denominated in it, and those that proceed every where 
together with them, are charactt rized according to this torin of lubrication. Fur 
all Dvmiurgi are total. Who therefore are they, and what kind of order do they 
possess ? 

The divine lamhlichus then asserts that Jupiter is the perfecter of all genera¬ 
tion ; but that Juno is the cause of power, connexion, pit nitmle, and life to all 
things; and that the brethren of them are those that communicate with them in 
the fabrication of generation, being also themselves intellects, and receiving a 
completion according to a perfection and power similar to them. But ! Iieodo- 
rus, again dividing the life which animates the total in habitude, and forming it as 
he is accustomed to do into triads, calls Jupiter the power that governs the npp< r 
region as far as to the air; but Juno the power who is allotted the aerial part of 
the world ; and the brethren of them those that give completion to the remaining 
parts. For Jupiter is the essential of the soul that subsists in a material habit, 
because there is nothing more vital than essence. But Juno is the intellectual 
part of such a soul, because the natures on the earth are governed by the produc- 



BOOK V.j 


TIM.r.US or FLAK) 


:V29 

live principles proceeding from the air. And lit*' other nnrulirr is the psychical 
distributed into particulars. 

We however consequently 1 to what has been before asserted say, that art onl¬ 
ine to Plato there are many orders of Jupiter. For one is the I)< iniurgus, as it i* 
written in the Cratylus; another, is the first of the'Saturnian triad, as it is asserted 
in the < inrgias ; another is the liberated, as it is delivered in tin* Phu-dnis ; and 
another is the celestial, whether in the inerratie sphere, or among the planets. 
M oreover, as the first Jupiter produced into the\i>ihle fabrication the power of 
bis father, which was concealed in the nnapparent, being eve ited* to this by bis 
mother Hliea ; after the same manner the Jupiter deliverer! here, who is the fa- 
hrirator of generation, causes the nnapparent divisions and separations of forms 
made by Saturn to her onto apparent; but Ithea calls them forth into motion and 
generation; and Pliorcys inserts them in matter, produces sensible natures, and 
adorns the visible essence, in order that there may not only l>e divisions of pro¬ 
ductive principles in natures and in souls and in intoller Inal essences prior to 
these, but likewise in sensihles. l'or this is the pteu/inrifi/ of fihriintinn. Aqd 
if it be requisite to speak what appears to me to be the truth, Saturn indeed pro¬ 
duces intellectual sections, but Illiea sur b as are psychical, and Finneys such as 
are physical. For all spermatic productive principles are under nature. Hut 
Jupiter adorning sensible anil visible sections, goes a specific distinction to such 
beings in the sublunary region a> are totally vital, and causes them to be moved. 
Airier* however, tin se sensible forms whieli are generated and perfected, are mul- 
tiformlv evolved, bring moved and changed according to all-various evolutions, 
on this account the queen Juno is conjoined with Jupiter, giving perfection to 
this motion of visible natures, anil to tin* evolution of forms. I Imre fables re¬ 
present her as at one time sending mania to certain persons, hut ordering others 
to undergo severe labours, in order that through intellect Iwing present with all 
things, anil partial souls energizing r)iv iiu-1 v both theoretically and practically,every 
progression and all the general inn of the sublunary region may obtain complete 
perfection. 

Such therefore being the nature of this rluarl, there are al>o other demiurgic 
powers w hich triply divide the apparent world of generation ; one of these being 
allotted the government of air; anolherthat of water ; and another that of earth, 
conformably to demiurgic allotments. Hence they are said to be the brothers of 

* Tlie words ij/mt K twr/invi ire omitted in ihe original. 

1 For it is nere$-.ar\ to read r v inci»ijfin« 

1 For b^ioj here, it is nesrssary to read r/jfxnij. 

7’lWJ. Plat. You II. 2 I 


330 


PUOCLIJS ON THE 


\BOOK %. 


these, because they also preside over the visible fabrication. And further still, 
there are others the progeny of these ; which is t'.ie last progression of the div inities 
mentioned in this place by Plato. Hence, they are delivered anonymously ; 
Plato by this indicating the diminution of it as far as to the last division, l’or as 
in the finds that are above the world, the partible proceeds from the total fabrica¬ 
tion, and theserii s of kings terminates in this ; after the same manner also atnnrm 
the sublunary f lods, the progeny of .fupiter procei d from the Jov iaii order ; unions 
which progeny likewise, is the choir of partible fabrication. For the before-men¬ 
tioned Demiurgi producing seiisibles totally, it n necessary that those deities 
should have a subsistence who distribute ilitli-rent powers and peculiarities to dif¬ 
fer! lit natures, and divide the sublunary generation into multitude. Hence Plato 
alone denominates them vtlu rs, and dot s not i uiploy the expressions ,u/< // ov, and 
all, because they associate with .ill various diversity. 1 u what lias been said tbere¬ 
ft re by Plato, we ha\e the whole analogous kingdoms. Heaven and Karth haying 
the liist arrangement, but afterwards the sublunary kingdoms, the celestial, the 
Saturnian, and tin Dionysiaeal Put between these two kingdoms, the order of 
Ocean is first assumed, us defining and distinguishing all the progressions from 
the fathers, as causes, and as itsrll abiding and at the same time proceeding, ana¬ 
logously to the mtt llectual by postases of them. M hat occasion tin refore, is there, 
to proceed any fartln r, since all the governments are. here delivered, and rai h is 
conjoined with its proper multitude. I or Heaven terminates, Karth corroborates, 
and Ocean moves all generation. Hut Tethys establishes every thing in its proper 
motion ; inteller trial essences m inlr llectu d, miiblle essences in psyi bieal, and such 
asarecorpore.il in phx sieal, motion; ()eeau at the same time collectively moving' all 
things. Saturnabmeiliv irb s intellectually ; Kin a v iv ilit s ; Pborevs disiributi s sper- 
malie proilurtive principles; .lupiti r pel feels tilings apparent from siir b as are unap¬ 
parent ; and .lunoevolvr s according totlie all-vanoiis imitations of v isilile natures. 
And (bus through ibis r line.til all the sublunary world derives its completion, and 
is fitly arranged; divinely indeed from the Clods, lint angelically, as we sav, from 
angels, and d.emomaeally Irom ila-moiis ; tin f toils indeed subsisting about bodies, 
souls,and intellects; but angels exhibiting their providence about souls and bodies ; 
and d.emons being distributed about the fabrication of nature, and the providential 
care of bodies. Hut again, the number of the eiuu ad is adapted to generation. 
For it proceeds from the monad as far as to the extremities without retrogression; 
which is the peculiarity of generation Fur reasons (i. e. productive principles) 
fall into matter, and are unable to convert themselves to the principles of their 

lii^Hdtl of rev wfcfuiov Tu»ru kinjviTwr aOpo w& in tins place, it is ob\ iously necessary to rta I to ¥ 

uvfaKi/it Taira mcmui uOp cwi. 



BOOK V.J 


TIM XL'S OF PLATO. 


X31 


existence. Moreover, the dund Loin" triadic, for three dyadic orders were 
assumed, 1 manifests the complication here of tin* perfect and tlio imperfect, ami of 
lionnd with infinity. For all celestial natures are definite, and as Aristotle says, 
are always m the end. But timers in veneration proceed* from the imperfect to the 
perfect, and ree. ive tin* same lionudary indefinitely. Besides this, ihe tetrad ari¬ 
sing trom th** veneration of these divinities is adapted to the orders of the fabrica¬ 
tors ot the sublunary region; in order that they may contain multitude unitedly, 
and the partible impartibly; and also to the natures that e\i«t in veneration. For 
the sublunary elements are four; tin* seasons according to which veneration is 
evolved arc tour; and the centres are four. And in short, there is an abundant 
dominion of tin* tetrad in veneration. 

\\h y however, it may be said, does Plato comprehend all the multitude of the 
fouls that fabricate generation, in this ennead ? I answer, because this enneail 
gives completion to all the fabrication of generation. For in the sublunary realms 
there are bodies and natures, souls and intellects, and this both totally and par¬ 
tially. And all these are m both respects in each of the elements. 1 because wholes 
and parts are consubsistent with each other. Heaven and iv.irth however gene¬ 
rate the unapparent essences of these, i. e. of wholes and parts, the former indeed 
according to union, but tho latter according to multiplication ; and the former 
according to bound, but the latter according to infinity, being the leaders of 
essence to all things. But Ocean and Tethys give perfection to both the common 
and divided motion of them. There is how ever a diflorent motion of different 
things, vi/.. of total intellect, of total soul, and of total nature, and in a similar 
manner in such of these as are partial. The sublunary wholes therefore, being thus 
adorned and distributed, Saturn indeed, divides partial from total natures, but 
intellectually ; Kheacalls forth tins division from intellectuals into all-various pro¬ 
gressions, 4 as far as to the last forms of life, being a vivilic deity; but Phorcys 
produces the Titannic s< paration, to physical productive principles. After these 
three are the fathers of composite natures. And Jupiter indeed, adorns sensihlcs 
totally, according to an imitation of Ilcaven. For the Jupiter in the intellectual 
order, proceeds analogous to the intellectual Heaven, in the royal series. But 
Juno moves wholes, fills them with powers, and evolves according to every pro- 

1 Viz. Heaven and Earth; Ocean and Tethvs; Jupiter and Juno. And this last duad rank* as tbc 
fourth progression, because prior to it, is the triad Phorcys, Saturn and Ithca. 

1 For (tat here, it is republic to read rponm. 

1 Tins rnnrad in each of the elements is as follows, viz, total and partial bodies, total and partial 
natures, total aud pailial souls, and total and partial intellects, and the monad which contains these, viz. 
the elementary sphere il*e)f. 

* Hpcc^ow is omitted in the original. 



33*2 


Fitocr.vs on thi: 


[noon v. 


gTession. And the (lods posterior to these fabricate the partial works of sensibles, 
some according to one, but others according to another peculiarity, either demiur- 
pic, or vivific, or jxrfective, or connective, hemp evolved and dividing them selves, 
as far as to the last of things, analogously to tin* Saturnian order. For the divid¬ 
ing j>eculiaritv originates from die Saturnian dominion. 


A 



“ When therefore, all such finds as visibly revolve, and such its become 
visible when they please, were ir< nerated, lie wlni produced tins universe 
thus addressed them." 


Plato having compreheiuh d in what he has said, all tin* mundane finds, hoth 
those in the heavens, and those that preside over generation, and having produced 
them from the demiurgic monad, some monailicallv, hut others hehdomadieally, 
and others according to the numher of the ennead, a^ain converts them to the 
demiurgic cause, collects them about tin- one father, through whom they are all 
allied to each other, and fills them with demiurgic intellections; in order that 
t lie \ mav imitate the providence of the latlier. And this indeed, will he hereafter 
manifest. Now however, it is evident that he calls the celestial Cods those that 
visibly revolve. For their Vehicles are solar-form, and imitate intellectual 
splendor. 

But why does Plato denominate the sublunary deities" such as l>econie appa¬ 
rent when they please.” Shall we say it is because these material elements are 
hurled fiirth before them as veils 1 of the splendor of the ethereal vehicles which 
are proximati ly suspended from them * l'ur it is eviih nt that heinp i tin.dam* th«*y 
must also necessarily have a mundane starrv vehicle. The li^ht of them however, 
shines forth to the view, when they are about to lxmetit the places that receive 
their illumination. But if Plato says that they heroine v isilde when they please, 
it is necessary that this appearance of them should either he an evolution into lipht 
of the incorporeal powers whic h they contain, or of the bodies which are entirely 
spread under them. But if it is an evnluti *u of their incorporeal powers, this is 
aUo common to the visible (imls. l'or thev are not always apparent liy their 
incorporeal powers, hut only .sometimes, and whi n tlu-y please. It is not proper 
therefore to divide the sublunary oppositely to the visible (.oils, accord ini; to that 
which is common to both, hi t so far as they have entirely somethin*.; peculiar. 
But if they produce a luminous evolution of certain bodies when they please, they 
must necessarily use other bodies prior to these mate rial elements ; and which then 


1 lu the uii”iual it i» iriifjartra iaste.lt} of 3, 




nook v,J 


TIMJEUS OF PLATO. 


353 


liecniiie visible to us, when it seems fit to the powers that use them. Hence, other 
bodies more divine than such as are apparent, are spread under the invisible 
Gods ; and accemliug to these, they are said to lie, and are mundane. Through 
these aho as media, they rule in and gene rn these elements. For they impart to 
them as much ot ihemsehes as they are able to receive, and contain the forms and 
tin? natures of them in their powers. l ; or since no one of these is au object of 
sense, and it is necessary that the vehicles of rational souls should lie things of this 
kind, it is evident that they must use other vehic les prior to these visible bodies. 
Farther still, if in short, no body is susjM iided from them, it would be wonderful, 
since the celestial souls use bodies, that these divine sublunary souls should be 
exempt from all bodies, and this though the y are mundane*. But if they also 
have* something corporeal, the y either have these visible bodies, or other bodies 
prior to tlu-se*. And il the former, how is it possible they can ascend into [or be* 
immediately ronnecle'd with] bodies which are generated and corruptible? For 
it these bodies have a sensible perception of the 1 preternatural disposition in 
the in, in eeui't epieiie e' of pereeiv ing the* life of the powe rs that use them, they 
will not sutler them to remain unemployed. But if thev have not,* they will 
not he- animals. For eve ry animal is se ii'itive', ac cording to Plato. lienee also, 
he imparts te> plants a si ruse of the' last kind, and calls them animals. But that 
every thing which is suspended from soul, is animated and an animal, is also 
again asserti'd by Plato. 1 1 tbeie'feire*, such bodies as are* the* objea ts of sense, are 
[illime-diate'ly ] susjH'Peie'd Ireiin tbe* divine sublunary semis, it is dubious bow this is 
possible. 1 hey have therefore.*, otln*r bodies prior to tlie'se. And this is vvliat 
Plato manifests when h<* says, “ that they become apparent when tiny please ," at 
other times being invisible to us. And thus much concerning the words of the 
te*xt. 

With respert howeve-r, to all the fiocls that govern generation, we must not 
say, that tlu-y have* an esse nee* mingles! with matter, as the* Steiies assert they 
have, l eer nothing which ve rges to matter is aide* to govern with inte-lle-ct and 
wisdom, nor is properly a producing cause', hut an organ e»f something e lse. 
iVor must we say that tli«*y liave* an essence; immiiigled with matter, lent powers 
and energies mingled with it, as .\umc>uiiis and Ins Ibllowe'is asse*rt. For the 
e neTgie-s eel the* (>eieis concur vv il li ihe'ir e‘.>se-iie;e>s i ami their mw are I, subsist prmr to 
tlieir e'xtemally proceeding ene rgie s ; since partial send nlse> prior to the life 
which is inse rted in the animal suspended from it, cemlains a more* principal life 
m itsedf; and prior to the* externally proce -eeling moiion, through which it moves 
other things, it ia moved with a motion converted to itself. The sublunary Gods 

* For jeer brrr, it is oecesvarj to read ^ 


334 


PROCLUS ON THE 


[book *. 


therefore, are entirely untningled with matter; adorning indeed things mingled in 
an itnmiiiglcd, and things generated in an unbegotten manner. They likewise 
contain partihles imparlibly, are the causes of tife, the suppliers of intellect, the 
replenishes of power, the givers of soul, the primary leaders of all good, and the 
sources of order, providence, and the hest administration. They also give subsis¬ 
tence to more excellent animals about themselves, are the leaders of angels the 
rulers of duMiions, and the prefects of heroes ; governing through this triple army 
tlie whole of generation. If therefore, we assert that the appropriate order of 
these divinities about generation, is the basis and seat of the total Cods, we shall 
speak rightly. And we shall likewise not err in asserting that tliev convolve the 
end of the divine decrement to the beginning. Such then Iteing the nature of 
these dninitics, Plato indeed looking to the Cods that are both intelligible and 
intellectual, and to those that .ire projtcrly called intellectual, surveyed lour pro¬ 
gressions of them in common. But they also contain powers derived from the 
sufvernuuidane Cods; whether they proceed from the twelve leaders, or from 
certain other deities. 

Prom the celestial choir of Cods likewise, a ci rtain order proceeds into gene¬ 
ration, which, as the divine lambliehus says, is doubled in its progression. J'or 
from the twenty-one leaders, forty two governments of (.oils who are the fabrica¬ 
tors of generation, are derived according to eat h eh limitary allotment, lint from 
the thirty-six deead irelis, 1 sevi nty-two sublunary rulers proceed ; and in a simi¬ 
lar maimer other (bids ; Ireing the double of the celestial < .'uds in multitude, but 
falling short of them in power. It is likewise necessary to survey their triple 
progressions, their quintuple divisions, and their divine generation according to 
the hebdomad. l or they receive an orderly distribution in a tlncefold, five¬ 
fold, and sevenfold manner, analogous to tin whole world; in order that each 
of the elements may 1 m* a w orld, and may be truly an imitation of the universe. 
Such therefore is the coneise doctrine concerning the sublunary Cods, accordin'** 
to twofold essences, lives, and allotments ; just as Plato also makes theruhng 
progeny of them to be dyadic. 

In the next place, let us consider the worths of the father, and what that is, for the 
sake of which they proceed. The words therefore, are neither those w hich proceed 
through the mouth : for this is foreign from an immaterial and separate essence ; nor 
physical, for these are not primarily imparted to mundane natures by the Dcmiurgus, 

Ihcse thirty-sn decad.irdi* are the divinities alluded to by the Cmperor Julian in Ins Omlion to 
the Sun, when he s.tys, “ that I hr Suit divide* the mdiac into twelve |>uwrrs of find*, and cadi of 
tbr»e into three others, »o that thirty mi are produced in the whole." 



non* r.] 


TIMzEUS OF PLYTO. 


335 


but by the one nature of the unm rse; nor psychical, for the one soul of the world, 
and all such other soids as have a generation, anteredentlv comprehend these; 
nor intellectual; for in short 1 the intellect of the universe, and all the intellects 
that constitute if, comprehend these in themselves, lint it must be said, as that 
which is worthy of the speaker, that they arc demiurgic and divine, causing all 
the g, •aerated Gods to be demiurgi, and to be characterized by the power of the 
speaking God. For words are communications of powers from lied to second¬ 
ary natures, and of the divine providence and admirable life, which the Demiur- 
gus of wholes, antecedently comprehends in hitnsi If. Such therefore are, as we 
have said, the w ords. 

The end of them however, is to render the Gods hv w hom thev are received, 
demiurgic. I’or as the reasons [nr productive powers] which proreed from art 
into matter, make artificial forms ; those that proreed from nature, physical; from 
soul animated ; and from intellect, intellectual ; after the same manner the reasons 
for words], that proceed from the Gods, make all the genera that are obedient to 
them divine. Hut since of the Gods themselves, some are oj the demiurgic, and 
others, of the vivilic order, some are rharaeti ri/.cd by an immutable and pure life, 
but others have some other characteristic property,- lienee the form of the words, 
is defined according to the peculiarities of the speakers. For it is either demiur¬ 
gic, or the cause of a divine life, or the supplier of immutabilitv and purity. 
H once, since he who now delivers the words is the I)emiurgiis, the words pro¬ 
ceed characterized ny demiurgic power ronformahly to the peculiarity of the 
speaker, and render the recipients of l!i**m Demiurgi. For though there are dif¬ 
ferent orders of the mundane (iods, viz, demiurgic, v ivifir, connectedly-con¬ 
taining, perfective, guardian, judicial, and cathartic orders, in the same manner as 
there are of the Gods . stahli-ln d above the heavens; since the former proreed 
according to the latter: yet at the same time, all of them participate of all powers. 
Differ, tit Gods however, are d. lined more or less by a different peculiarity. Hence, 
each participates of demiurgic power, so far as all of them are co-arranged with 
the demiurgic monad; of vivifir power, so far ns they are illuminated by the 
vivific fountain ; and in a similar manner, in the other powers. If, however, the 
speaker was a v iv ilic God, wc should say, that he filled his auditors through 
his words, with divine life. Hut since lie who delivers the speech is the Dcmi- 
urgus, he imparts to the Gods the demiurgic peculiarity, disseminates his one fa¬ 
brication into the multitude of muiidan- Gods, and renders them fabricators of 
other mortal genera, he himself being eternally established in his own place of sur¬ 
vey, according to divinely-inspired poetry, on the summit of Olympus. Such 

> For oXon here, it o neceitary to read »X*i o >»»i 




336 


PKOCLUS ON THE 


[book * 


therefore are the words, and this is the end of this demiurgic speech. It now 
remains that we should proceed to the dev elopement of the words themselves. 

“ Gods of Gods.** 

The scope of this speecli is to insert demiurgic power and providence in the 
mundane genera of (.Joels, to lead them forth to the generation of the remaining 
kinds of animals, and to place them over mortals, analogously to the father of 
wholes over the one orderly distribution of the universe. For it is necessary that 
some things should he primarily generated by the demiurgic monad, and others 
through other media; the Demiurges indeed, producing all things from himself 
at once ami eternally, hut the things produced in order and first proceeding 
from him, producing together with him the natures posterior to themselves. Thus, 
for instance, the celestial produce sublunary (Jods, and these 1 generate mortal 
animals; the Demiurgus at the same time fabricating these in conjunction with the 
Celestial and sublunary divinities. For in -p« .thing he undeistamls all things, and 
by understanding all things he also makes the mortal genera of animals; these 
requiring anode i pro.ximati generating cause,so far as they are mortal, and through 
this receiving a progression into b< mg lint the character of the winds is eulhiisi- 
aide, shining with intellectual intuitions, pure and venerable as being perfected by 
the father of the Cuds, dilh ring from and transcending Imuran conn ptions, delicate 
and at the same time astonishing, full of grace and l>« auty, at once concise and per¬ 
fectly accurate. Plato, therefore, particularly studies these things in the imitations 
of divine speeches ; as he also evinces in the Republic, when lie represents the 
Muses sjH'aking sublimely, amt the prophet ascending to a lofty seat, lie also 
adorns both these speeches with conciseness and veiierahleness, employing the 
accurate powers of colons, directly shadow mg forth divine intellections through 
such a form of words. Rut in the words before us he omits no transcendency 
eitln r of (lie grand and robust in the sentences and the names adapted to the-f de¬ 
vices, or of magnitude in the conceptions and the figures \ liieh give completion 
to this idea. Resides this, also, much distinction and purity, the unfolding of 
truth, and the illustrious prerogatives of beauty, are mingh d with the idea ol mag¬ 
nitude, this being e-pet ially adapted to the subject things, to the speaker and to 
the hearers. For the objects of tliis speech art*, the perfection ot tin* universe, 
an assimilation to all-perfect animal [i. e. to its paradigm], and the generation of 
alt mortal animals ; die maker of all things, at the same time, presiibsisting and 


* For tuirwi brer, it it nrcoMiv to read rnvrwi 



hook 


TIM/EL'S Of I’LATO 


.337 


adorning all things, through exempt transcendency ; but the secondary fabricators 
adding what was wanting to tin* formation of the universe. All, therefore, licing 
great and divine, as well tin* persons as the things,'and shining with lienuty anti 
a distinction from each other, l’lato has employed words adapted to the form of 
the speech. 

Ilomer, also, when energizing enthusiastically, represents Jupiter speaking, 
converting to him>eif the two-fold co-ordinations of Gods; becoming himself, as 
it were, the centre of all tin* divine genera iti the world, and making all things 
oliedient to his intellection. Hut at one time he conjoins the multitude of 
Gods with himself without a medium, and at another through Themis as the 
medium: 

Hut Jove to Tlicmis give* command to call 

1 lie ( Jods to council.' 

For this Goddess pervading every where collects the divine number, and con¬ 
torts it to the demiurgic monad. For the Gods are both separate from mundane 
allairs, and eternally protide for all things, being at tin* same time exempt from 
them through the highest transcendency, and extending their providence every¬ 
where. l*or their umningled nature is not without prot idential energy, nor is 
their providence mingled with matter. Through transcendency of power thev are 
not tilled with the subjects of their government, and through hrucliceiit will, they 
make all things similar to themselves; in permanently abiding, proceeding, and 
in being separated troin all things. In mg similarly present to all things. Since, there¬ 
fore, the (.ods ih.it govern the world, and the (heinous the attendants of these, 
receive after this maimer umningled purity, and providential administration from 
their lather; at one time he converts them to himself without a medium, and illu¬ 
minates them with a separate, umningled, and pure form of life. Whence also 
I think he orders them to he separated from all things, to n main exempt in 
Olympus, and neither convert themselves to Greeks nor Barbarian*.; which is 
just the same as to r..i\\ that they must transcend the two-fold orders of mundane 
natures, and abide immutably in mult filed intellection. But at another time lie 
converts them to a providential attention to secondary natures, through Themis, 
anti calls upon them to direct the mundane battle, ami excites dillerent Gods to 
dillerent works. 1 hcsc divinities, therefore, rsjiecially ns pure the assistance of 
i liemis, who contains in herself the divine laws, according to winch providence 
is intimately connected with wholes. Ilomer, therefore, divinely delivers tvvo- 
lold speeches, accompanying the two-fold energies of Jupiter; but Plato, 


2 IJ 


Tim. Vial. 


' Iliad, xx v. i. 

VOL. II. 



338 


PROCLUS ON THE 


[book V, 


through this one sjioech, comprehends these two-fold modes of discourse. For 
the* Demiurgus renders the (iods numingled with secondary natures, and causes 
them to provide for, ami give existence to mortals, Hut lie orders them to tahri- 
* ate in imitate n of himself: n> d in an injmicliuii of ibis kind, both these are com¬ 
prehended; \i/. the iimni led through the imitation ot the lather, for he is sepa¬ 
rate, lining exempt from n mdaiie w lioh s; hot providential energy, througli the 
command to fabricate, iionri'-n, and increase mortal natures. < )r rather, we may 
Burin both in oat h ; lor in imitating the Demiurgus, they pro\ id«* for secondary 
natures, as lie does for the immortals; and in lubrit atmg they are separate from 
the things fabricated. For every demiurgic cause is exempt from the things ge¬ 
nerated In it; hnt that which is mingled with and tilled from them is imbecile 
an 1 inetlicacious, and is unable to adorn and fabricate them. And thus much 
in common r< ■.pectmg the whole of the spec* h. 

i> t us th< n, in the first place, consult r what we are to understand by “ (Iods 
of (iods,” and what power it possesses; for that this invocation is collective and 
convertiie of multitude to its monad, that it calls upwards the natures which 
lime proceeded to the one fabrication of them, and inserts a houndarv and 
divine measure in them, is chair to those who art.* not entirely imaeipiainted 
with is 111 h-hke discourses. Ihit how those that are allotted the world by 
their father are called (iods of (iods, and according to what conception, can¬ 
not easily he indieailed to the main ; for there is an unfolding of one divine 
intelligence in these naim s. Hi nee through this cause, some conjoin the words 
“ of dvds” with what follows, erroneously making the whole to he, “ <,f the 
(iods of uhom I am the Demiurgus.” For it is not proper to represent the 
l)t •miurgus as the fabricator of some things hut tin* father ot others, anil these 
latter less honorable natures. For they sav, lli it Plato In calling the Demiurgic* 
the fabricator ot (iods, l»ut the father of works, separates the 1 «11« r from the 
former, as different, and less honora' !e. [They do not however speak rightly ;] 
for the paternal is more venerable than the tlemiurgic characteristic. Neither is 
it right to introduce these repetitions where the diction is continued. For when 
the intermediate words are many, then there i- occasion for this parenthesis, hut 
otherwise, the thing is siijH-rtluous. Others sav, that the mundane (iods are of 
the intelligible (iods, as Ix-ing the images of them, just e the whole world is the 
statue of the eternal (iods, according to Tuna its. Aieilher however, do these 
speak rightly; because they do not assert any thing peculiarly illustrii - of the 
(iods. For in a similar manner what Plato savs would be adapted to every 
mortal nature. For all these, are vj the (iods, as images ot ini* lligihh s. \nd if 
it were requisite to refer to them the w ords “ of Gods, [ should think it would be 




It ) O K v ] 


TIM/El s or PLATO. 


.130 

s ;ither proper to rail them Gods of the God , as bring alone produced by the one 
Demiurgus, mortal natures not being produced by him ; since In* who speaks is 
the Demiurgus himself. Hence it would l»e more proper to speak in the singular, 
than m the plural number lint others say that the most total unities of the mun¬ 
dane (bids, are called by the father, “ Gods of Gods," leaders of leaders, and 
kings of kilims, ;is being analogous to the father himself; because he also, accord¬ 
ing; to the poets, is the father of fathers, and supreme of rulers. To these however, 
it is easy to reply, that Plato delivers the Demiurgus speaking to all tiie mundane 
Hods, or attendants of the (bids, and not to some of them alone. For if both 
such (»ods as visibly revolve, and such as become visible when they please, collect 
themselves about the one Demiurgus, and the Demiurgus says these things, to 
all these Gods themselves it is not proper to understand the words “ Gods of 
Gods' partially, as applicable to the leaders alone. 

If therefore, none of the above mentioned assertions are conformable to the 
conception of Plato, we must show vvliat his conception is. It will here however 
be better to recur to the explanation of these words by our preceptor. lie says 
therefore, that nil the mundane (bnls are not simply (bids, but that they are 
wholly (bnls which participate. For there is in them that which is separate, 
invisible, and supermundane, and also that which is the visible statue of them, 
and which has an orderly establishment m the world. Ami the invisible nature 
of them indeed, is primarily a God; for this must now he understood, as that 
which is indivisible and one. lbit this vehicle which is suspended from their 
invisible essence, is secondarily a (Jod. For if w ith respect to us, man is two¬ 
fold, one inward, according to the .soul, the other apparent, which wc see, much 
more must both these be asserted of the mundane (bnls; divinity in them being 
two-fold, one unapparent, and the other apparent. This being the case, we must 
say, th it “ Gods of God ," is addressed to all the mundane divinities, in whom 
there is a connection of nnapparenl with apparent Gods; for they are (iods that 
participate. In shun, since two-fold orders arc produced by the Demiurgus, 
some being supermundane, and others mundane, and some I icing without, and 
others with participation [ot body], it the Demiurgus now addressed the super¬ 
mundane orders, lie would h we alone said to them “ Gods;" for they are without 
participation {i. e. without the p-rticipation of body,] arc separate and unap- 
parent;—luu since the speech is to the* mundane (iods, he calls them (iods of 
(iods, as hi ing participated by other apparent divinities. In these also da mens 
are comprehended; for they <i-■» are (iods, as to their order with resjiect to the 
Gods, whose pecul j thev imlivisibly participate. Thus also INato, m the 
l'hadrus, when hi calls the twelve (iods the leaders of damons, at the same time 




340 


PKOCI.US ON THE 


[book V. 


denominates all the atlnulants of the divinities finds, adding, “ and this is the life 
of the Gods.' All these, therefore, ari* foods' offiods, aspossessing tin* apparent 
connected with tin* uuapparenf, and tin- mundane \iit!i tin* siq>emmndant*. And 
thus much concerning tin* whole meaning of tin* words. 

It is neressary however, since He have sanl tin* words ar»* demiurgic or fahri- 
eative, that tln v should lit* rotvived in a in.min r adapted to demiurgic prov idence. 
lint if these words an* mtellct ttK.il conceptions, and tin* intellectual conceptions 
themselves art* proiluctions, what shall wo s.tv tin* Ifriniurgns effects m the niul- 
titudi* of imindant- <i nls hv tin* lirsl words uf his speech ! Is it not evident wo 
must say that this energy ot his is delta* ! loir this oin* tlnnn* iutollootual concep¬ 
tion whifli is tin* first and most simple proceeding from the Deminrgiis, doilies all 
the recipients of it, ami makes them demiurgic (iotls, part it ipaletl (iotls, ami (iotls 
mvisilile anti at the same tune visible. l or this, as has been said, is tht* meaning 
of “ Gods of Gods. I ■'or the ft rm finds is not alone adapted to them; since they 
are not alone invisible; nor the word finds tw ict* enunciated, as if someone 
should say (iotls and finds; lor every bond of this kind is artificial, and foreign 
from divine union. I In se things therefore, have been siiilieiently discussed. 

It is also necessary to observe in order to make the interpretations concordant, 
that every mundane (mil has an animal suspended from him, according to which 
he is deiioiuin itetl mundane. I b* has likeu isc a tlivim soul, w hit'll rules ou r its 
depending vehicle; and an immaterial and s. parale intellect, according to which 
he is united to the intelligihle, m order that he may imitate tin* world in which 
all these art contained. Anti by the animal suspended from him, he is indeed a 
part of the sensible universe; but by intellect be belongs to an intelligible essence; 
and by soul be conjoins tin* impartible life which is in him, with the life that 
is divisible about body. Sueii a composition however being triple in each mun¬ 
dane f iod, neither dot s Plato here deliver tin 1 h niiurgus speaking to intellects ; 
tor intellects subsist in tinproct-rtiing union with tin divine intellect, and are en- 
lirt ly tinhegotti n ; but soul is the first ot generated natures ; and shortly alb r the 
Dtininrgus addresses these when In* s.iys, “ si net i/t are generated." ?\or tloes lit* 
represent the I hmiurgns as speaking only to the animals w hich are suspended 
lrom tin* studs ot these finds ; for they pertain to corporeal naiiuvs, ami art* not 
adaptt d to enjoy the one tlemiurgit intelligence, without a medium. TSur vet 
does he represent him as speaking to stalls hy themselves; for they art* entirely 
immortal ; hut tin (iotls whom In* now addresses are said hv him not x to be in 
every n sped immortal. It therefore it be requisite fur me to say vvliat appears to 

‘ 0*04 o umillfti litre in (lit i.ngiu.il 

for fjf* tnui to nafjvai utfaiurcM ill ttie original, it 11 ntctssary fo rratl ^oj tuui t. r. \. 



HOOK V.] 


TIM.El S or I’lATO. 


311 


me to he the truth, the words of the Dcmiurgus are addressed to the composite 
from soul and animal, viz. to the animal which is divine, and partakes of a soul. 
For intellect does not know the demiurgic will through reason, hut through in- 
tclhgi m e, or m other words, through intellectual vision; nor through conversion, 
hut throuiih a union with that intellect which ranks as a whole, as being itself 
intelle* t, ami as it were of the same colour w ith it. lint soul as being reason, 
ami not intellect itself, requires appropriately to its essence the enemy of reason, 
and a rational conversion to the intelligible.* To these then-fort', as hciiu£ essen¬ 
tially rational, and as being es>eutialli/.ed hi reasons, the demiurgic speer h pro- 
ceecls. And it is adapt) <1 to tin m in a twofold respect, first, as bcimr participated 
by bodies ; for they are finds of those (unis; and secondly, a> participating of 
intellects; for they are finds of [viz. di rived from] intellects which an* also finds 
Ami they participate of intellects, and are participate by bodies. Hence tin* 
assertions that they an' generated, and that they are not entirely immortal, and 
e\ery thing else m the speech, are appropriately adapted to them, so far as they 
have a certain co-ordination and connexion w ith mundane natures, and so far as 
they are participated by them. Hut the mandates “ lairn and generate," and every 
thni” else of this kind which is more divine than generated natures, are ad tpted 
to them as inti Uectual essences. 

“ Of whom I am the Dcmiurgus and father of works, whatever is 
generated by me is indissoluble, sucli being my w ill in its fabrication.” 

Plato as I may summarily say, appears to yioa triple division to the energy of 
tin* one Demiurges in his total production of tin* junior finds, \iz. a division into 
the dcilic, into th.it which imparts connexion, and into that which supplies a si¬ 
militude to animal itself. l'or the address of the Demiurgus evinces those tube 
finds that proceed from him. Hut the assertions respecting the indissoluble and 
dissoluble, by defining the measure of a medium between these, impart a distri¬ 
bution and connexion commensurate to the order of the mundane finds. And 
the words calling on them to the lubrication of mortal natures, cause tin in to In* 
the sources of perfection to the universe, and the fabricators of secondary animals, 
conformably to the imitation of the paradigm. Hut through these three energies 
the Detnmrgus elevates his offspring to all the intelligible f iods, and establishes 
them in the intelligible triads. In the one being indeed, [or the summit of these 


Instead of rot/r or, it o rerjuisile to read roqrf. 



PROCLUS ON THE 


[book V 


142 

triads] through the first of these energies ; for that is primarily deified, in which the 
one is deity, hut bane is the first participant of it. i*\»r the one itself is alone 
*1* » " itliout habitude to any thiiiir, and is not parlieipahle ; hut the o,n ban 4 in 

which there is the first participation is God of God. And bane «-» dcitv as 
the summit of all heiu-s; hut the one of it is deity as proceeding from tin one itself, 
which is primarily Chid. Hut 1I110114I1 the second of these ener-ies the 1>. miur-hs 
establish* s his Ollspiill-4 ill the second ot tin- iiitellG'ible triads, i. e. in eternity 
itselt. 1-or eternity is t ie cause of this indissoluble permanency to every thm ,r 
which continues perpetually uiidissolit-d lienee all mundane natures are hound 
according to the demim-ic will, and have somethin*; of the indissoluble through 
the participation of him; tlie. natures which are primarily indissoluble lirin*; dif¬ 
fer* nt from these, ami those th.it are truly immortal subsisting for his s.ike. And 
he establishes them in all-perfect animal [or the third of the intelligible triads] 
t iron^h the third of tins* energies. I-’or to this the vriitic assimilates tin* mun¬ 
dane Gods, and ills* i ts in them the paradigms of animals wInch they generate. 
And this indeed, yy ill be one scope of fabrication, the couvcrtiu*; and perfectin'; 
the proceeding multitude of the Gods, Hut after the one there will l>e a triple 
design, yy inch * stabbsb* s them in tin* three mt* lli^ibh* orders. 

This second *11111111141. intelligence therefore, alter tin* first yvhich is deilic, illu- 
111111 at* s tin* iiiimdaiie (..ids w itli a firm * stablishmeiit, an immutable power, and an 
eternal essence, tliroii^li wbi* b the whole w orId, and all tin* dome allotm<*nts subsist 
alyy ay s the same, parti* 1 pat 1114 tin 0114)1 the father of an immutable nature and unde- 
cay 1114 poyvrr. l um* ry t 11114 yv hi* h is generated from an imiuovt able cause, is in- 
dissolublc ami immutable; but all the progeny of a numable cause ar«* mutable. 
II* nee 31110114 mundane natures, such as proceed from the demiurgic cause 
alon**, in conscqucucc ol beiii4 4«‘iieratcd accordin'; to an iri\.triable sameness, 
ar»* permanent, and are exempt from every mutable and variable essence. Hut 
such as proceed both from tins cause, and from oilier moveable principles, are 
indeed immutable so tar as they proceed from tin* I)emiur4iis, but mutable so far as 
they proceed from the latter, l or those natures yvhich tin* Deiuim^us alone "cne- 
rates, these be fabricates immutable and indissoluble, both according to tin ir own 
nature, ami accord in;; to bis power and will, lair lie imparts to them a 411a rd fan 
ami prescry 1114 powi r, and In* conn* * ts their essence in a manner transcend* nt and 
f*\e. tpt. I or all thiii4s;u'e preserved in a two-fold respect, from the power which 
he contains, and from his proy identia! goodness, yvhich is truly ahl* and yy 1111114 
to pres**rv« ev cry tiling; yvhich may lie layy fully perpetually' saved. The most divine 
*>1 vi-ibl* natures therefor**, areas we hare staid from their own nature indissoluble; 


BOOK V.] 


TLM.LlS or PLATO. 


343 


but they arelikewiseso from the demiurgic power wliirh pervades through all things, 
and eternally connects them. For this power is the guard ami the divine law 
which connectedly contains all things, lint a still greater and more principle 
cause than these is thech miurgic will which employs this power in its productions. 
For what is superior to goodness, or what homl is more perfect than this, which im¬ 
parts hy illumination union, connects an eternal essence, and is the hond ami 
measure of all tilings ; to which also the I h uiiiirgus now refer* the cause of im- 
inutahlepower, saying, “ such tidin' tin/ u ill in its fabrication.’ For he established 
his own will as a guard over his own proper works, as that which gives union, 
connexion and measure to the w hole of things. 

Who the Demiurgus however is, ami who the father is, ha i been unfolded by us 
before, and will be now also concisely shown. There are then these four; 
father alone; maker alone; father and maker; maker and father. And father 
indeed, is a-ther for bound] being tin* first procession from the one. Father and 
maker is the divinity who subsists according to the intelligible paradigm [at the 
extremity of the intelligible order,] and whom Orpheus says the blessed Gods call 
Fhanes I'rotogonus. lint maker and father is Jupiter, who is now called hv him¬ 
self the Pemiurgu*, but whom the Orphic writers would call the father of works. 
And maker alone, is the cause of partible fabrication,' as the same w riters would 
say. To I itlier alone therefore, all intelligible, intellectual, supermundane, ami 
mu ml me natures are in subjection. To father and maker, all intellectual, super- 
muudane, and mundane natures are subordinate. To maker and father who is 
an intellectual deity, supermundane and mundane natures are subservient. But 
to maker alone, mundane natures alone are in subjection. And all these particu¬ 
lar- we learn trorn the narration of Orpheus ; for according to each peculi iritv of 
the four there is a subject multitude of (rods. But what are the works of the De¬ 
miurges and lather? Is it not evident, that they are all bodies, the composition 
o( animals, and the number of participated souls. All these therefore, are indis¬ 
soluble, through the will of tin' father. l or this imparts to them the power of 
immutable permanency, and connects and guards them with exempt transcen¬ 
dency. The intellects however, which supemally ascend into souls, cannot be 
said to In* the Tcorks of the father. For they had not a generation, but were un¬ 
folded into light in an unbegotten manner; lreing as it were fashioned within, and 
not proceeding out of the adyta. For neither are there paradigms of intellect, 
but of middle natures, ami such as are last. For soul is the first of images; but 
wholes, such as animals, animated natures, such as participate of intellect, and 


1 Thu divinity is Vulcan. 




.Ill 


IMtOCEL'S ON THE 


[book 


V. 


such as are generated, derive their subsistence from the intelligible paradigms, of 
which animal itself is comprehensive. 

“ Every thing therefore, which is bound is dissoluble, but to be willing 
to dissolve that which is beautifully harmonized and well composed, is the 
province of an evil nature." 

It is requisite to consider how the dissoluble and indissoluble are asst rted of the 
Gods, audio conjoin proper modes of solution with appropriate bonds. For 
every tiling is not bound alb r a similar manner, nor is that which is bound in tine 
way, dissolved in difh-rent ways. Hut that which i> in a certain respect bound, 
has also its dissolution according to this mode. That which is in every respect 
bound, is likewise in every respeet dissolved. \nd that which is bound by itself 
Is also by itself dissolved Hut that w hii !i is bound bv something dill, ri lit from 
itself, has also on that its dissolution depending. 'That likewise which is bound 
in tune, is also dissolved according to time. Hut that win h is allotted a perpe¬ 
tual bond, must also be said to be perpetually dissolved. For in short, dissolution 
is conjoined with every bond. Fora bond is not union without multitude; since 
the uul does not require a bond. Nor is it an assemblage of many and dilli rent 
things, no longer pn serving their characteristic peculiarities. For a thing of this 
kind is confusion; and that which results from them is one thing consisting of 
things corrupted together, hut dm s not become hound. For it is necessary that 
tilings that are bound should remain as they are; but not In* bound when cor¬ 
rupted. lienee a bond then alone takes place, when there are many tilings, and 
which are preserved, having one power count etive anil collective ol tin tit, whether 
this power be corporeal or incorporeal. If tins however be the case, things that 
are bound are united through the bond, and separated, because each preserves 
its ow ii prop* r nature. 

Every vv lu re therefore, as we have said, a bond has also dissolution connected 
with it. Hond.s however and tlu ir dissolutions differ in subsisting in a certain 
respect, and simply, from themselves, ami from others, according to time, and per¬ 
petually. Fur m tin si* tln-ir differences consist. \\ e must not therefore wonder 
if the same tiling is both dissoluble and indissoluble; and if it is in a certain re- 
s|u el indissoluble, and in a certain respect dissoluble. No that the works of the 
father, if they are indeed indissoluble, are so, as not to be dissolved according to 
tune. Hut they are dissoluble as h iving together with a bond, a separation of the 
simple things of which tin \ consist, according to the definite causes of tilings, that 
are bound, existing in lmn that binds. For as that which is selt-subsistent is said 




nooK v.] 


i IM/KUS or I*LATU. 


.14 r, 

to l*o so in n twofold respect, one, as supplying all things from itself alone, hut 
another, as subsisting inch ed from itself, and also from another, which is the cause 
of it, thus aUo the uidisoohihle is so, from anoth* r,' and from itself; just as that 
which is moved is twofold, and .subsists m a similar manner. 

To these two modes however, two modes of dissolution are also opposed ; viz. 
that which is dissoluble from another and tiom itself is opposed to that which is 
indissoluble from another and from itself. And the former indeed, is dissoluble in 
itself, ns consisting of things that are separate. [bit m consequence of having in 
something eke prior to itself the causes of its subsistence, by this cause, and 
according to this mode alone, it becomes dissoluble. Again, that which is simply 
dissoluble in a twofold respect, and which contains in itself the cause of i!« disso¬ 
lution, and ako receives it from another, is opposed to that which is simply 
indissoluble in a twofold respect, from itself and from another. These then fore 
are four in niimlwr, viz. that which is simply indissoluble from another and from 
itself. And again, that which is indissoluble after a certain manner in a twofold 
respect; that which is dissoluble afier a certain manner m a twofold resj»ect; 
and that which is dissoluble simply from itself, and from another. * Of these 
four however, the first pertains to inlelligihles; for they are indissoluble, as bring 
entirely simple, and receiving no composition or dissolution whatever. But the 
fourth belongs to mortal natures, which ar« dissoluble from thrmselvi s and from 
others, as consisting of many things, and being compos* d bv their causes in such 
a way, as to lie at a certain time dissolved. And the middles pertain to the mun¬ 
dane (iods; fur the second and the third of these four concur with them. Bor 
niter a certain manner, these as being the works of the father are indissoluble; 
and they are saved (rum thcui'ilvc*. and through his will. \nd again, they are 
in a certain respect dissoluble, because thev are bound by him ; and lie contains 
the productive principle of those simple naluies from which they are composed. 
Ik cry thing then-lore which is hound is dissoluble; and this is ako the case with 
the wot ks of the father. 

For bodies indeed, are hound through analogy ; for this is the most beautiful 
bond of them. But animals aie bound with animated bonus, as we have l>efore 
observed. And souls w hich contain something of a partible nature are hound by 
media, [viz. by geometrical, arithmetical and harmonieal ratios;] for Plato calls 
these ami all tin* productive principles of which the soul consists, bonds. For 
impartible natures alone are unimiigent of bonds; but those that arc hound, 

’ Hap* tTTpnv is omitted in the original. 

i hr v»ords cat Xiri)i>arXwi wp «ai>rov cat Tap’ mpoo, are omittrd m the original. 

Tim. Pint Vol. II. *2 X 




34« 


PHOCLUS ON Til K 


{ f IMH V 


consist of things that have a separate subsistence; these not being separated 
according to time, but according to the causal comprehension of simple natures 
in the Demiurgtis. After this manner therefore, the dissoluble of the mun¬ 
dane Gods as from another, or rather as in another, subsists. Ifencc thev 
are in a certain rospe-ct, but by no means simply dissoluble. For if the\ 
were dissoluble from themselves, but indissoluble according to the will of the 
father, as Severus, Atticiis, and Plutarch are accustomed to say, against whom 
many arguments are adduced by many if this were the ease, wlienee did thev 
derive the being dissoluble from tin inselves ? For if dissolution is natural to them, 
who imparted to them tins natural power? For it was not any other than the 
Demiurgtis. If liowe r, In* is the supplier of nature to them, lie also is the cause 
of their dissolution, lint if tin !» mg dissoluble is preternatural to them, the con¬ 
trary, the indissoluble, is natural to them. And if it is natural to tln-m, they will 
possess the indissoluble from themselves ; and the very existence of them will be 
a thing of this hind ; itv the same manner as self-motion is natural to soul, levity 
to fin*, and to every thing, lh.it winch necessarily exists in it essentially ; so that 
the mundane Gods will possess this from themselves. Ibit I say from themselves, 
because they will possess it lrom their proper colnpositinn, wliieli they are essen¬ 
tially allotted; for they will not poviss it a> sell-.siihsjstent. It is ridiculous 
therefore to say, that being dissoluble of theuist Ives, they are alone indissoluble 
through the will of the father, which these men assert to he the ease, in conse¬ 
quence of wishing to preserve the axiom, that every tiling generated lias corrup¬ 
tion, and who also contend that the world was generated, list Tima-us should 
apjvear to contradict Socrates, whom lie had heard on the preceding dav admit¬ 
ting that the imbegoilen,* is incorruptible. Hein e, if the genus of the mundane 
Gods is of itself indissoluble, it is al>o of itself unbegntten, and not alone through 
the will of the father. For unless we admit this, how c an we accord with Plato, 
who makes a twofold indissoluble, one according to nature, but another accord¬ 
ing to the* d< miiirgic will ? And, if we deny this, must we not also speak impiously 
of the 1>« miiirgiis himself? For it being willing to make* his fabrications indisso¬ 
luble, lie does not possess the* power of effecting this, we must separate his will 
from bis power, which would lie* absurd, since* this does not take* place with 
worthy men. lint if he is both willing anel able te> make* the*se indissoluble, 
Iceing able*, lie* will make* the in te> be* indissoluble?; su that the* indissoluble- in them 
is according to nature. 1 e»r each of them was g< ne-iateel indissoluble, but was 


* Tor airo toXX< i litre, read uiro iroXXwe. 

1 Instead et ye» i tjroy litre, it is «>l>vioi.'!\ neeesearv l«> read nynujTtr. 



nook v.] 


TI MAX'S. or PLATO 


347 


not generated dissoluble, and afterwards was made indissoluble* since the works 
ol the father are indissoluble through the power which he contains. They are 
likewise indissoluble from the demiurgic will, since they are of a composite 
nature, and possess the indissoluble with a bond. But there is likew ise m a cer¬ 
tain respect a dissolution of tin in, so far as they consist of things of a simple 
nature, of which the father contains in himself the definite causes. At one and 
tiie same time therefore, they are indissoluble and dissoluble. They are not 
however, so indissoluble as the intelligible; for that is indissoluble through tran¬ 
scendency of simplicity. Hut these are at the same time indissoluble and dissolu¬ 
ble, as consisting of simple natures, ami as being perpetually bound. Tor all the 
natures that are hound l»emg dissoluble, such as are perpetual, possessing through 
the whole of time beauty from the intelligible, divine union and demiurgic har¬ 
mony, are indissoluble. Hut mortal natures are dissoluble alone, liecause they 
are connected with the deformity and inaptitude of matter. And the former 
indeed, are beautifully harmonized through the union inserted in tin m by their 
harmonizing cause; but this is not the case with the latter, on account of the 
multitude of causes which no longer insert in them a similar union;' for their 
union is dissipated through the multitude which is mingled in their composition; 
so that they are very properly allotted a remits d harmony. 

Hence, every thing which is hound is dissoluble. Hut one thing is thus dis¬ 
soluble and indissoluble, and another is di-soluble only, just as the mt< lligiblc is 
alone indissoluble. V\ by therefore, is that which is primarily bound, at one anti 
the same time dissoluble and indissoluble? Because it is beautifully harmonized, 
and is rcc// composed. Tor from being util composed it obtains union; since 
goodness is utiific. But from the intelligible it obtains the fn'iiiitifulfi/; for from 
thence beauty is derived. And from fabricating power it obtains harmony ; for 
this is the cause of the Muses, and is the source of hiinnonical arrangement to 
mundane natures. Hence we again have the three causes, the final through the 
uclf the paradigmatic through the beautifully, and the demiurgic through the 
h.iniionizt’t/. 1 But it is neressarv that a composition of this kind, harmonized by 
1 lie one fabricating power, tilled with divine beauty, and obtaining a boniform 
union, should be indissoluble; for the Demiurgus says that to dissolve it is the 
province of an evil nature. 

1 l’or f it is necessary In read nunr. 

' Kr^npn/Tfir i rjv i* eirom onsly printed for «r}£n\nfT/icr»ji . 

1 Alter rtjy wnfirif'dYftaTtKrjr it i« neeeviary to supply llie word* hta rov tcakvt, rrjf frrjfjtovpyttifr, which 
re wanting in the original. 



34ft 


I’HOC LI S ON I Hi; 


[UOUk V, 


Moreover, prior to tins Plato hail haul, that the universe is indissoluble except 
by him by whom it was bound. If however it is entirely impossible for the 
universe to Ik- dissolved by any other, but the father alone is able to dissolve it, 
and it is impossible for him to etl'eet this. I'm it is the province of an evil nature,— 
it is impossible for the universe to be dissolved. For either* lie must dissolve it, or 
some oilier. But if some other, who is it that is able to oiler violence to the Demi- 
urgtis 1 For it is impossible that a dissolution of it should !>e elli » tt d < wept hv him 
that bound it. lint it he dissolves it, how lx ing good, can he dissolve that which 
is beautifully harmoiii/eil alid well composer! ? For that which is suhvertive of 
these, is produetive of evil ; just as that which is suhvertive of rvil is allotted a 
Iicih■ licent nature. Hr nee, there is an eipial neeessilv that the Dcmiurgus should he 
de| waved, if it lawful so to speak, or that this world should be dissolved [vi/. 
eaeh of these is equally impossible]. Such therefore is the necessity which 
Plato assigns to tin mcorniptihility of the univi rse. lienee, that Plato gives the 
indissoluble to the composition of the mundane finds, he clearly maiiifr sts, when 
he orders them to hind mortal natures, not with those indissoluble bonds with 
which they are connected. For if the connective bonds of these finds are indis¬ 
soluble, tin y themsi Ives must be essentially indissoluble. Here however lit* says 
that they are not in every respect indissoluble. Il is evident then fore from both 
these assertions, that they are indissoluble, aiul at the same time dissoluble, 1 and 
that they are not in every respeet indissoluble in consequence of tln ir being 
appropriately bound, lint if these things are true, there is every necessity that 
the dissolution of them should be very dilli rent from that which we call corrup¬ 
tion. For that which is dissoluble after such a manner as the corruptible, in 
consequence of not being indissoluble, is so far from being not in every respect 
indissoluble, that it is in every respect dissoluble. Hence it is not proper to say 
that the mundane Gods are of themselves corruptible, blit remain incorruptible 
through the will of the father; hut we ought to say that they are in their own 
nature’ incorruptible. 

“ Hence so far as you are generated, you are not immortal, nor in 
every respect indissoluble ; yet you shall never be dissolved, nor become 
subject to the fatality of death; being allotted my will, which is a much 


* For »<r« here, rrad tirt. 

1 The words cat Xi m i are omitted in the unginal. 

’ For avrov fi ctr, it is iiecet'jrv to read n» puli'. 



*•« "K \ .] 


I’IM.Fl S or PLATO. 


3P> 

greater and more excellent bond than the vital connectives with which 
vou were bound ;it the commencement of your generation/’ 

Since all the niituilane Gods to whom these wools are addressed consist of 
divine souls, and animals .suspended from them, or in other words, since they are 
participated souls, and since the Demiurgus denominates them indissoluble ami 
a* the same time dissoluble, because the indissoluble of them is not intelligible, 
and their dissolubility is not mortal, hut the former is through a composition 1 
from simple natures, of which the Demiurgus comprehends the separate causes, 
and the latter is through the immutable connexion of the bond, which the father 
inserts in (hem;—this being the case, lie now wishes to collect into one point of 
view, and into one truth, all that he had said separately about them. For at one 
and the same time he takes away from them the immortal and the indissoluble, 
and again confers these on them through a subversion of their opposites. For 
media are allotted this nature, not receiving the nature of the extremes, and ap¬ 
pearing to comprehend the whole of both. Just as if some one should call the 
soul impartible and at the same time partible, as consisting of both, and neither 
impartible, nor partible, as being different from the extremes. Tor see how a 
middle of this kind may he surveyed in the mundane Gods. That is principally 
and primarily called immortal, which supplies it-i If with immortality ; since that 
also is primarily being which is being from itself; intellect which is intellect from 
itself; and one which is from itself one. For every where that which primarily 
possi s<e> any thing is siirli from itself; since if it were not so from itsell hut from 
another, that other would he primarily, either intellect, or lile, or the one, or some¬ 
thing eFe ; and either this would he primarily so, or if there is nothing primarily, 
the ascent will he to infinity. Thus therefore, that is truly immortal which is immor¬ 
tal from itself, and which imparts to itself iiumort ility. But that which is m ilher 
vital according to tin whole of itself, nor self-subsistent, nor possesses intmorla- 
litv from itself, is not primarily immortal. Henri as that which is secondarily Ih‘- 
ing is not lwing, so that which is secondarily immortal is not immortal, yet it is 
not mortal; for this is entirely a defection or departure from the immortal/ nei¬ 
ther possessing a conuascent life, nor infinite power. For these three are in a 
successive order. That wliich possesses from itself infinite life; that which re¬ 
ceives infinite life from another; and that which neither from itself nor another 

' For wnfirht f Itcrf, I frail trv»Omr. For jirior to ihis, Proelm in < ( 'lii'W ftoiis no, r* 

'c rovrnti. nXi'rov a^tn rai Xvtov ftrnr, m a»Xv* ith Or 

* For rrw (Jn.arcv here, it is obviously nrerwirs to ri-ad rt¥ aCumrev. 


TSO 


PKOCLUS ON THE 


[book V. 


exhibits the infinity of life. And the first indeed, i* immortal; the second is 
not immortal; the third is mortal; and the middle is adapted to the mundane 
Gods. For they neither have tin- immortal from themselves, so far as they derive 
it from that whic h is truly and primarily immortal, and so far as bodies are 
suspended from them ; nor have they a finite life ; but they are filled indeed from 
the eternal Gods, and pioduce mortal natures. For the second fabrication is 
connected with the first, proceeds about it, is governed bv it, and refers to it the 
production of the mortal genera. 

Again, with respect to the indissoluble, that which is principally and primarily 
so is simple and free from all composition. For where there is no composition 
what representation can there he of dissolution 1 Hut ili.it is secondarily indissolu¬ 
ble which is indissoluble w ith a horn! ; wInch is at the* same time dissoluble in con¬ 
sequence of proceeding from divided t mses. For it is not simply dissoluble, hut 
dissoluble by its cause. For that which is hound prior to all time is alone hound 
according to cause; hut that which is alone causally hound, is atone causally 
dissolved. For every tiling is adapted to h« dissolved, by that by which and alter 
the maimer m wine i it is hound. And the third from (hat winch is properly 
indissoluble, is that which was indissoluble for a certain time, because the first 
indeed, is properly indissoluble in conjunction with simplicity; but the second is 
subordinately so, to-, ther with composition ; and the third, i dim- oil from both, 
is in its own nature* dissoluble. 

Neither therefore, are the mundane Gods entirely indissoluble ; for this per¬ 
tains to the most simple natures. Nor are* they dissoluble accord in— to time ; for 
the composition of them proceeds from the; demiurgic union. As therefore in 
the cause, union precedes things of a simple nature, after the same manner here 
aKo, a bond precedes dissolution ; for it is more* excellent, and the re semblance 
ol a more divine power. And this is se*en m souls; fi»r there were bonds and 
media in them, as has been before observed in the generation of the soul. It is 
also seen in bodies ; for analogy is a bond. And likewise in animals; for being 
bound with animated bonds, they became animals. Hence, the immortal ami the 
indissoluble do not entirely pertain to the mundane Gods ; ye-t at the same time 
they do pertain to them. And b«‘cause they are not in every respect present with 
them, nor in such a manner as in intelligibles, immortality must he taken from 
them. I or in the 13 impic t ;il<-«, Plato does not think fit to call Hove immortal, 
yet he does not denominate it mortal; but asserts it to be* something between 
both these. For there is a great extent of the mortal and immortal, and tli. y 
ate hound together by many media. It appears likewise*, with re spect to the 



r I»11 h V ] 


TIM/LI s ()] PLATO. 


.151 

immortal, tli.it om: kind of it is ronimnn to all the beings that differ from a mor¬ 
tal nature, 1 and which ronsists in not 1 m ing deprived of the lift* which it possesses 
According to this sense nl tlx* word, Plato savs that the I)< mmr, r iis is the cause 
of immortal natures; lint the junior finds, of such as are mortal. Hut another 
kind of the immortal is the peculiarity of intelligiblrs, hemp; eternally so. And 
another belongs to the mundane Gods, which is an immortal,ty perpetually 
rising into existence, ami Inning its subsistence in alw T ays becoming to lx*, 
lienee, it may be said that the immortal and mortal are oppositely divided 
without a medium, if the common signification of the immortal is as¬ 
sumed; and that they an' not opposed to each other without a medium, 
if that which is primarily immortal is considered; and this is that which 
is always immortal. For the medium between this and the mortal is that which 
is always breaming to be immortal. Cut that which is properly immortal possesses 
the whole of its life in eternity. That however which lias its life evolved through 
the whole of time, ami has not * always one and the same indivisible life, this 
possesses an immortality eo-extended with tbe flux of generation, but is not im¬ 
mortal according to the stability of being. And again, the medium between the 
immortality of (be mundane Gods ami that of partial souls, istb.it w bit'll lias a 
life always rising into existence, and which ascends and descends in intellectual 
energy, so as to be nearer to mortal natures, leav ing indeed a more excellent in¬ 
tellection, but transferring it«t If into one that is subordinate, and again recurring 
to ils pristine condition without oblivion. Vnd of these, the former indeed, is the 
peculiarity of the mundane Gods ; but the latter of d.rmons, the attendants on 
these Gods. Cut if the nature which remains i-> filled w itli oblivion in descending, 
becomes most proximate to mortals, entirely destroys tbe true lift* which it con- 
1 inis, and alone possesses the essential life, *»uch an immortality as this belongs 
to pallia! souls. Hence, the IJeniiurgus in his spei eh calls the immortality in 
ihrse honioiiv moils to that of the immortals. If however there is any nature alter 
these who h casts aside its essenlini life, this is alone 1 mortal. Hence, the pri¬ 
marily immortal and the mortal are the extremes. Cut the immortality of the 
mundane Gods, and tliat of partial souls, are the sub-extremes. And tbe immor¬ 
tality which is trulv the medium between these, is that of daemons. Hence too, 
dsrmons are in reality entirely of a middle nature. And thus much concerning 
the whole design of the words. 


1 Instead of tcv /,ij 0»t)~ r-,/, it is iii-rr.-s.irv to read r<v Otr/Tvv. 
’ For fun here, it i* ne< msrx to read /jij. 

riu original has erroneousL , ..i. m wa l of /icioe. 



352 


PROCLUS ON THE 


[rook W. 


Let us however, if you are willing, concisely recur to particulars. After what 
manner therefore, generation is adapted to the mundane Gods, I have frequently 
shown, and have observed, that it manifests composition, a life in conjunction 
with time, and a progression from another cause, and which is rn-extcnded with 
the whole of time, hut not always [01 lias not an eternal subsistence]. But the 
words, “ ye arc not immortal, urn- tiitlisnduhUf mauilest that they are generated im¬ 
mortal and indissoluble. For to be raeh ol these, is present with eternal natures 
alone; hut to he ; alaJ each ol them, is adapted to those generated natures, 
whose Jil'e is e\li 11 d< d with the whole ol liuu And hot to be entirely immortal , 
nor entirely indissoluble, delivers to us many species ot immortality. 1 *1 ito there¬ 
fore, shortly after calls die me souls immortal, ami partial souls hoiuon vtnoitsly 
immortal. lint the words, “you shall never oe dissidad nor Income subject to the 
fatality of death, take away from the Gods all the mortal-toi med nature, and .i 
perpetually convertible and miilahle life. For mortality is an allotment of life, 
which is now mingled witli non-being. And 11 tin fatality ij thtilh again occultly 
exhibits to iis many diflerences of deaths. I’or the death pertaining to those who 
are called da-mous according to habitude is of one kind ; that of partial souls is 
of another kind ; that of animals, of another ; anti that of animated bodies, is 
differ* nt from all these. For the first of these imitates as it were, the casting off 
a garment; the second is accompanied with sympathy towards the mortal nature, 
l»eiiig the lapse of the soul into it; the third is the dissolution of the hotly and 
soul from each other; and the fourth, is the privation of the life which ts in the 
subject body, lint from these the mundane Gods, and essential daonons, the 
attendants of the Gods, are p. rfcctly ext mpt. For even the first kind of death ib 
not adapted to these, as the divine Iambliclius also asserts, who preserves the 
chcmoniacal genus, truly so called, immutable. Why therefore, is there a bond 
of these. 1 Is it not because goodness, according to whit h the demiurgic w ill is 
defined, unites, and measures all things, and leads them to one conspiration 7 
And it seems that according to this especially, the mundane God.-, are consum¬ 
mately produced. For it is a bond of bonds, being superior * to the thing , that are 
bound. But the word allotted exhibits the allotment of beneficent providence by the 
many Gods, from the one Demiurgus. For being div ided according to the allotments 
of Justice, they distribute the one and total providence of the father, and the one 


1 Instead of rairrm fiTV coy tort t read rooruiy fity coy fta ri esn htofjoy ; 

' For toy tooy here, it ujipearv to inc to he rtquisitf lo read tripruii t, 



HOOK V .] 


TIM. TIL'S OF PLATO. 


:i5.i 

bond which proceeds from tin? demiurgic monad. The celestial therefore, ami m 
short, all the mundane Gods are neither indissoluble nor dissoluble, hut are 
simply both. It is inferred however, that they are neither immortal nor indisso¬ 
luble, from their being generated. l ; or this is manifested by the words, “ became 
you arc g« ucraluf." l or every tiling geneiated has a renovated immortality, and 
a bond imparted to it by something different from itself, in consequence of not 
being able to connect or vivify itself, Hut again, it is inferred, that they are nei¬ 
ther dissoluble nor mortal, from the bonds which they essentially participate, and 
which they receive from the demiurgic will. The latter however is manifested 
through union, but the former through multitude; since the paternal union is a 
bond of bonds, and is the monad of the union of the participated Gods. 

“ Learn now therefore, what I say to you* indicating my desire.” 

The first address to the mundane Gods was deilic of, or deified the auditors; 
for it evinced all of them to be Gods, and to be participated by the bodies m 
which they ride. For these very bodies also are Gods, as being the statues of 
Gods; sinee Plato likewise calls the earth the first and most ancient of the Gods 
w itlnn the heav ens. Hut these deified bodies are partieip ints of the < lods truly so 
called, from winch they are suspended, and which are prior to generation. For 
these bodies have, as he says, generation. Hut the second address to the mun¬ 
dane Gods, inserted in them an eternal power, through the participation of an 
indissoluble connexion. And tin present words till them with divine and demi¬ 
urgic conceptions, proceeding supernally from intelligible animal [the paradigm of 
the universe.] For the being instructed in the fabrication of animals, so far as it 
is mathesis or learning, is adapted to soul. Hut these words fill the multitude of 
< lods w ith the demiurgic intelligence of all the forms that are contained in int< lii- 
gible animal. And through the word tunc indeed, the eternal is after a manner 
indicated; through the word vital the united and convolved; through I say, 
that which proceeds into multitude, and is disseminated about the many Gods; 
and through indication a plenitude 1 derived from intelligible and unapparent causes 
is signified. For we only indicate in things unapparent to the multitude. But 
through all the words together, it is evident that the Demiurgns establishes him¬ 
self analogous to intelligible intellect, and tills the mundane munlicr of Gods with 
intellectual conceptrons. Farther still, these words convert this multitude to the 


In the test of I’roclus, is erroneously printed for v/m». 


Tim. Plat. 


VOL. II. 


2 Y 



•*W4 


PROCF.l'S ON THE 


[hook V. 


one demiurgic intelligence, and prior to a providential attention to secondary na¬ 
tures, illuminate it with uimiingled purity and stable intellection. For as the 
Oeuiiurgus makes by energizing intellectually, and generates from iuwnrd, exter¬ 
nally proceeding energy, thus also In* wishes the mundane Gods first to learn and 
understand the w ill of their father, and thus afterw ards to imitate his power. 

I hrec genera of mortals yet remain to lie produced. Without the 
generation of these therefore, the universe will he imperfect ; for it will 
not contain in itself all the genera of animals. Jlut it ought to contain 
flam, that it may he sufficiently p< rfect. \ et it these aie generated 
anti pai licipate of life through me, they will become eipiah/ed to the 
(<oils.” 

J io most total, first, and most divine <d idea*., not only give subsistence to Midi 
mundane nalurcs as arc perpetual, in an exempt manner, hut likewise to all mortal 
natures, according to one unit, d cause. I’m the idea of winged natures which is 
there, is tin* paradigm of all winged animals whah \er; tin* idea of the aipiatie, of 
all aipiatit , and the idea ot tie pedestrial, of all pedestrial animals, lhit tlio 
progrt ssioiis ot liitelligililes into llie intellectual orders, become the sources of the 
division of united ideas, pioduee into multitude total causes, and unfold the 
definite principles of multiform liatun >. For tht re is not in mt. Iligil.les one intel- 
bitual cause of all aerial animals; since there is not a m parate intellection of 
jk rpi tual animals of tins kind; nm one intellectual cause ot aipiatie, nor m a 
similar manner ol let rest rial animals; hut the power ot difference [in tin* intellec¬ 
tual mdei uiiuiitely distributes tin whole into parts, and monads into iiumhi is. 
lit lice tht causes 01 divine animals, according to which the Dciumrgiis gives 
aihsisteiice to tht* ordeis ot Gods and (heinous that produce generation, exist in 
him separate iiom the causes of mortal natures, according to which he calls 
on the junior Gods to generate mortal animals. For the J)eiitiurgus pre¬ 
cedes tin gcncrativt energy ot these Gods, and makes by merely saying that u 
tl. ng ts to he m ule. lur the wards of f/n father arc demiurgic intellections, mul his 
intellect ions arc creations ; hut a proximate creating is adapted to the multitude of 
Gods. And again y ou see how the order of eflictive and gi n. rathe causes is 
unfolded into light. J or the choir ot mundane Gods produces indeed mortal 
animals, but in conjunction with motion and mutation. * And the Dcmiurms 

o 

* I »r fitiu ikiA,,,. I read , t rraf\nt. fur iJ lo mundam t.ud, arc in 110 pari of llie Tmixu. njire- 
>cnted as consulting aliout iLe fabrication of Unufi. Nor w consultation adapted to a diviue nature, 
because it implies imperfection. 


nnoK v,] 


'UMAX'S Ol' PLATO. 


a56 

aKo produces them Imt l>y speaking, viz. I»y intellection. For he sjve.iks indeed, 
intellectually perceiving, and immmeahly and intellectually. Animal itself also 
produces them ; tor it contains the one cause of all winded, of all aquatic, and 
ot all terrestrial animals. lint it produces them with silence by its very essence, 
and intelligibly. For the demiurgic s|>eecli receives indeed the paternal silence, 
hut the intellectual prodm turn, the intelligible cause, and the generation which 
►uhsists aerordini; to energizing, the providence according; to existence. Motion 
also receives the demiurgic words. Imt the orderly distribution which is mingled 
with a sensible nature, receives the intellectual energy. For tbe fabrications which 
exist at the extn nuty ot things require a producing cause of this kind. Eicry 
thing therefore which is mutable , which is changed in ijuality, which is generated and 
corruptible , ix generated from a cause, immoveable indeed according to essence, but 
tnaecd according to energy. Fur the motion which ix there separated from essence , 
here produces an essence which is mured. Hence, because that which makes, makes 
both according to essence and according to energy, both which ire as it were 
woven together, mutation ot essence thence derives its progression. Mortal natures 
therefore require moveable causes, and those that are very mutable, many such 
causes. I - or it is impossible that these causes should remain only-begotten ; 
since the mortal gem ra would not have an existence. 

It is necessary however, that the mortal nature should e.xist, in the first place, 
in order that e\orv thing may have a .subsistence which is capable ofbeing gene¬ 
rated, viz. both perpetual beings, and those which at a certain time cease to exist. 
For lieyond these is that which in no n sjiect whatever is. In the next place, this 
is necessary in order that divine natures and being may not he the last of tilings; 
einre that which is generative of anythin:; is more excellent and more divine 
than the thing which it generates. And in the third place it is necessary, in order 
that the world may not he imperfect, not comprehending evi-ry thing, the causes 
of which are contained in animal itself. For the winged which is then*, is the 
cause of all winged natures, the aquatic of all aquatic, and the terrestrial of all 
terrestrial natures, whether divine or mortal. lienee Orpheus saj.s that the 
vivilic cause' of partible natures, while she remained on high, weaving the order 
of celestials, was a nymph, as Ix ing undeliled ; and in consequence of this con¬ 
nected with Jupiter, and abiding in her appropriate manners; but that proceeding 
from her projier habitation, she left her webs unfinished, was ravished, having 
been ravished xvas married, and being married generated, in order that she might 
animate things which have an advcuUtous life. For the unfinished state of her 


* 1 .1. Piwnpnt. 


3$0 


PROCIAJS ON Tin: 


[book v_ 


webs' indicates I think, that the uni verse is imperfect or unfinished as far as to 
]MT]M*tu>il animals. Ilence Plato says, that the one Dciuiurgtis calls on the many 
Deiniurgi to weave together the mortal and immortal natures, after a manner 
reminding us that the addition of the mortal genera is the perfection of the textorial 
life of the ^miverse, and also exciting our recollection of the divine Orphic fable, 
and afford ini' us interpretative causts of the imfinished webs [of Proserpine]. 

The divine number therefore, has its proper boundary and end, and is perfect. 
]bit it is al>o necessary that the mortal nature should exist, and have an appro¬ 
priate limit; and this triply, aerially, aipiatically and terrestrially. For celestial¬ 
ly, is impossible, Is cause the summit and the first genus of every order is unde- 
tiled and perpetual, in consequence of l*e:ng assimilated to the cause w hich is 
prior to it. As therefore, the first of iutelh duals is intelligible, ami l!u first of 
angels is a Cml, thus also the first of seiisibles is perpetual and divine. Butin 
generation the mortal is connected with the divin* nature. Ilenct Plato deno¬ 
minates the mortal genera tin ronuuuU r, being as it vv« re tin* refuse ot the fabrica¬ 
tion of the Cods, and dregs •rent-rated fiom the Cods themselves. But how are 
these said to he not guitruUd? Is it as Hot being v et generated ? l or beeause 
there is order in the things wlmb give completion to the universi*, and the 
Deimurgus has ih finitely made su« li of tin m as are secondary in order, to differ 
from those that are prior to them, on this account he says, that tin former are 
not vet generated, the I ittcr pre-existing. Perhaps too, afti i anotln-r manner, 
tin V may be said to l*e not g era rated , so far as tin y are produced by the demiurgic 
monad, and by an imuioveabh: and eternal eflective i nergy ? but that they are 
mortal, so far astln-v arc produced by tin: junior Coils. These however, participate 
of a certain perpetmtv ; Iw-caiise they are incorruptible indeed, according to form 
or sjiecies, but are individually corruptible. lor in these, form is distinct from 
the individual, and tin* whole form is not contained in them, as it is in divine 
animals, and which are alone perpetual; in consequence of their inability to 
receive the whole progression of their paradigms. The perpetuity therefore, of 
mortal natures is derived from the one fabrication, through winch the form is 
immutable and one, and is the same in many participants. But the mutability 
arising from the partible motion of the causes, changes the nature of the things 
produced. It is necessary however, that the mortal nature should exist, m order 
that the world mav be perfect, not divisihly indeed, oil account of the intelligible 
cause of it, but that it may at the same time, be all-v ariously impressed with 


* ( ouforniably lo thi», Claudian in ho poem, Lit fl.ip(u Proserpina:, sa\s of Proserpine, 
ScnMi atftsbc Dcas, tMpnJtclu wyiie labor em 
lJt t>i rit. 




BOOK V.] 


TIM/EL'S OF PLATO. 


367 


forms. For such things as the one cause of all winged natures comprehends, 
these the sensible nature is allotted partihly, and the monad which is there, 
generates the number that is here. Hut if these things be admitted, the D< miurgus 
(intellectually perceiving each of the mortal natures, so far as each is unlM*gotten, 
or without generation, liecause be comprehends that which is mortal in an un- 
begotten manner,) not only possesses the four ideas [contained in animal itself,] 
hut the sub-divisions also of these, into the unliegotten causes of immortal and of 
mortal natures. Intelligible animal therefore, is one thing, ami the intellectual 
animal in the Demiurgus another; the latter employing more partial animals, 
which are more numerous, but less in power, than intelligible animal. 

Since however, there are many perfections of the world, for it is perfect, and a 
whole of wholes, is perfect also from receiving time, and is perfect from compre¬ 
hending all animals,—hi lice Plato indicating what the form of this perfection is, 
adds, “ that it mail he sii//iciciilli/ perfect For it thus will In* all jierfect, through 
containing in itself all animals, embosoming all intelligible and intellectual powers, 
and receiving the distributed images of all-united paradigms. Why therefore, 
some one may say, if it i- necessary that the world should contain within itself 
all animals, and likewise mortal natures, through an assimilation to its paradigm,—- 
why, if this be the case, does not the Demiurgus himself constitute these? Plato 
therefore, immediately subjoins the cause of this, by adding, “ but these partici¬ 
pating of life through me nil! become canal to the Gods. ' Hv which words be 
directly confirms what has been liefure observed, that every thing which is pro¬ 
duced by an immoveable cause, is unliegotten and immutable; but that a thing 
which is produced by an immoveable cause, through a cause that is moved as 
the medium, is partly unbegotten and partly mutable. For it receives from the 
immoveable cause unity, hut from the moveable cause multitude; and from the 
former indeed existence, and form ; but from the latter iiidividunlity, and the 
being generated, or becoming to be; through which it is preserved according 
to form, but perishes according to the individual. Since therefore, some 
one may say, the Demiurgus himself constitutes rational souls, according to 
which they become equalised to the Gods, how docs Plato shortly after call these 
souK homonymous to divine souls, according to the immortal ? Must it not there¬ 
fore lie said that the word tt/ualiscd , is added with great caution; the 

Demiurgus not saying that they will be entirely equal to the Gods, but that they 
will be similar to them } For that which is equalised, passes into a similitude to the 
equal. Hut the equal is a symbol of the mundane Gods, as we ma\ learn from 
the Parmenides. 7'o which we may add, that the rational form of life when it is 
purified, and becomes perfect, is divine ; so that some persons do not refuse to call 



858 


PROCLUS ON TIIF. 


[nook v. 


it a (Jot], through a divine nature Iveing exerted in it, according to which also it 
i* conjoined with the truly-existing Gods. And thus much concerning this parti¬ 
cular. 

Jt is likewise accurately Haiti, "•through me" For the mortal genera are 
generated by the Demiurges, hut eternal natures through him. For In* pos¬ 
sesses according to one united cans**, Inith the by -uhich, and through which. And 
8 h father indeed, he produces all things by liim>ell; !*ut as the Demiiirgus lie pro¬ 
duces eternal natures through himself. And mortal natures are generated in a 
divided manner by him, hut through the junior Gods. '1 he junior fabrication how¬ 
ever must not l»e despised, lieeause it has the relation of through which to the 
su|)ermuiid me cause. For more proximate causes have always the order of 
through which, with reference to exempt prndm lions. lor nature is the organ of 
thejunioi fabrication, and of tialuie again, innate heat. lienee, Midi IMatonists, as 
for instance the great Theodoms, as adapt to the first cause ot all, the f t orn which, 
and to which ; hut to intellect, the on account of which, and with relation to which; 
and to s ml, the by which, and according to uhich, introduie indeed, a certain divi¬ 
sion of names, \vInch is not im legant, hut w under from the decision of Plato. For 
he adapts to the demiurgic iutt licet, the bi/ which, and through u hich, and it is not 
stall necessary to divide names according to the divine orders; except that on 
account of uhich, denotes the final, hula;/// illation to uhich, the paradigmatic 
cause. Nothing however hinders us from survev ing all these in the Deiniurgus ; 
as a God indeed, the on account of which ; for goodness is the end [of all things]] ; 
hut as intellective, the through ■uhich ; for he produces through intellective energy, 
the knowledge not being precedaneous, Imt contributing through itself to fabrica¬ 
tion, energizing previously according to intellect. Moreover, the words partici¬ 
pating of life, arc very divinely added. Fur what if tin- vv hole elements should have 
been generated hv the Demiiirgus, \i/„ lire, and air, earth and water, but at the 
same time without animation ; would they in this ease have been equalised to the 
finds, in the same manner as we call the earth a God, ami tire a God ? Hv no 
means. For it is soul vv Inch primarily deities total bodies, as it is said in the Law s. 
But if they were generated through him and participate of life through him, they 
will have lile and soul. I or (fif) life is in souls. Ami if they have also anima¬ 
tion in conjunction with wholeness, they will he equalised to the Gods. For "hen 
he first gave a soul to the world, he then tirst celebrated it as a blessed God, in 
consequence of soul possessing a deifying power, with reference to everything 
corporeal, and being essentially divine. 


“ That mortal natures therefore may subsist, and that the universe 


II UOK \ .] 


TIM/EL'S OF PLATO. 


350 


may he truly ail, convert, yourselves according to nature to the fabrication 
of animals, imitating the power which I employed in your generation.” 

A twofold scope of fabrication is hero delivered, one indeed providential, 
but tin 1 other assimilative; the one being more proximate, but the other more 
total. For to fabricate for the sake of giving subsistence to mortal natures, indi¬ 
cates providence and the perfection' of power. For all super-plenitude of power 
is prolific of other things subordinate to itself. lint to fabricate for the sake of 
giving completion to the universe, indicates an energy according to assimilative 
power, in order that this universe may be rendered similar to all-perfect animal, 
in consequence of bring adorned with all tbe tinmbers of divine and mortal ani¬ 
mals. For if all tilings were immortal, the most divine* ot sensible natures would 
be miprnlilic. And it the universe was not filled with all tbe forms of life, it 
would not lie pri feet, nor suHiriently similar to all-perfect animal. That neither 
of these defects therefore might happen, the first Demiurgus excites the second 
fabrication supernally from his own exalted place of survey. lie also pours on 
the mundane finds uvitir and demiurgic powi r, through which they generate from 
tliciiiM Ivrs secondarv essences, till them with life, and give them a specific distinc¬ 
tion. For the peculiarity of vivitie deity is to vivify, but of demiurgic deity to Iks 
productive of form. The expression therefore “convert if ourselves'’ is of an excit¬ 
ing nature, and <s similar to tbe mandate of Jupiter to the (ioils in Ilotner. 

11 hMi’, lo llic tirrek and 1'rnjan linsls descend. 1 

For as that rails them to the w ar of generation, so this in Plato excites them to 
the fabrication of mortals, which they rlTrrt through motion. And tins indeed 
is accomplished by all the mundane Hods, but especially by tbe governors of the 
world for the planets], for they are those who are converted or turned, and in the 
most eminent degree by the sovereign Sun. For the Demiurgus gave him 
dominion over wholes, fabricated him as a guardian, and ordered him, as 
f)rplieus says, 

-O’er all to rule. 

The words likewise, “according to nature,'' hound their fabrication according 
to measure and the good ; and besides this, spread under them all physical pro¬ 
duction as an instrument to their energies. This therefore, which is subservient to 
tlieir will, they move and govern. And in the third place, these words define 
their subsistence as media ; for it pertains to the middle to fabricate the extremes 

1 For rt\r>oTara here, it is necessary to read r«X«ionjra. 

* For ra Otwra m tins place, it i* ueee**ary to read ra fturar*. 

’ Iliad, »0. v. 24. 




PROCLUS ON THE 


[BOOK V 


.100 

according to nature. For things which sometimes have an existence are sus¬ 
pended from those that are perpetual according to time; and the hitter are sus¬ 
pended from eternal entities. And primary natures indeed are generative of 
media; hut media are produt live of such Ireings as are last m the series of thin ,r s. 
The word “ yourselves" also, which denotes manual 0]H-ration, excites the divine 
lives themselves to fabrication. Nor ought we to wonder whence demiurgic 
power is d« rived to divine souls, tins being the peculiarity of the superessential 
Gods. For as Orpheus placing an intellectual essence in Jupiter, renders it de¬ 
miurgic, thus also Plato producing words from the father, evinces that the souls 
which rank as wholes are divine and demiurgic. Nor must we doubt why of 
mundane natures ' some are immortal but others mortal, since all of them are ge¬ 
nerated according to intelligible causes ; for some ol them proceed from one, but 
others from another proximal* producing cause. And it is necessary to look to 
these, and not to paradigms alone. Nor must we investigate ideas of Socrates, 
Plato, or of any thing that ranks as a particular. 1 or the Oemmrgus divides 
mortal animals according to genera, and slops at total intellections; and through 
tlicsc comprehends every thing of a partial nature. For as the Demmrgiis makes 
that which is material immaterially, and that which is generated mgcii* rahly, thus 
also he produces mortal natures immortally. 1 For he makes these indeed, but 
through the junior Gods; since prior to their making, he made by intellection 
alone. Nor nnM we deny that mortal natures subsist also divinely, and not 
mortally only. I*or the tilings which the Peiniurgiis now extends in his speech arc 
hypostases or subsisting natures, about the junior or mundane Gods, w liicli the 
heavens primarily receive; and according to whicli the Gods fabricate the mortal 
genera. For the monads of every mortal-formed life proceed into the heavens 
from the intelligible forms. Put trom these monads which are divine, all the 
multitude of material animals is generated. 1 or if we adopt these conceptions 
we shall accord w ith Plato, and shall not wander fiom the nature of things. 

Again, when the IJemiurgus says, “ Imihittrig the pou.tr which 1 employed in 
your generation," we must understand by this, that an assimilation to the one 
exempt fabrication of things, and a conversion to it, is the highest « mi of the 
second fabrication. l*or it is necessary that sell-motive* should iollovv immovea¬ 
ble natures, and such as are very mutable such ns are always moved, and that 
there should be perpetually a series of secondary beings assimilated to those that 

* Instead of bia rout tynoafjuur, It IS necessary to read £*u ri rur ty.cxr^ius. 

* \0amrwf is omitted in the original. 

1 For aurora here, it is necessary to read avro*mjra. 


BOOK V.] 


TIM XUS OF PLATO. 


361 


are prior to them. Since however there was a divine will, and a divine power in 
the Pemiurgus, he unfolds his will to the mundane God* through {earning ; and 
through this peili-cts their demiurgic will. But he unfolds his power to them 
through tins imitation , according to which he ordt rs them to imitate the power of 
the one Pemiurgus, conformably to which they were generated by him. For by 
saving that which he wills, he imparts to them will; and by saving that which he 
I* able to elfect, ho supplies them with power. And m the last place, he demon¬ 
strates them to lie secondary fabricators, imitators of their father. Whether there¬ 
fore there is a mundane power, or an efficacious energy of daemons, or a fortitude 
and supernatural strength of heroes, to all this the Pemiurgus gives subsistence, 
and imparts it to those that give completion to the whole of the second fabrica¬ 
tion. For the first power is m him, and the monad of demiurgic powers. Since 
however, lie is also intellect and father, all things will be in him, viz. father, the 
power of the father, and the paternal intellect. Hence Plato was not ignorant of 
this division ; and on this account the I)< miurgus as being father, calls power his 
power. 'I his also he manifests by adding, “ u/iich I employed in ynur generation." 
For the lather is the cause of this in conjunction with power; just as father here, 
m conjunction with the female, is the cause of the propagation of the human 
species. [For power is of a feminine characteristic.] 

“ And so far indeed, as among such of these ns are always w illing to 
billow justice and you, it is lit there should lie that which is homonymous 
to the immortals , 1 which is called divine, and w hich has dominion in these, 
—of this I will deliver the seed and beginning.” 

The fabrication of all animals, i» divided into the generation of divine and 
mortal animals ; and again, the generation «»F the latter is complicated from tin* 
immortal, and a certain mortal nature, v«t not the whole of the latter, but that 
p irt of it which po^*es*es a rational form of life, whether there be something of 
ibis hind in aerial, or pedestrial animals, or in those that have an intermediate 
subsistence. For plants being animals according to Plato, 1 are mortal, not 
having a rational animating soul, a* lie clearly says. The father of wholes also, 
constitutes by himself all the fabrication of div ine animals, and the rational form 
of the life of mortals, which is surveyed in each of the three genera, 'i hat which 
remains likewise, the Pemiurgus constitutes indeed, but lie delivers the generation 


* In the lexl of Pioclus, aOatnrot is erroneously |»rinle t for adam ircxt. 

* For at-ra here, rc.nl airror. 



302 


PROCLUS ON THE 


[book V. 


of it to the junior Gods, nnd evinces them to he the lords of all the mortal 
nature. He also receiving every tiling visible which was moved in a disorderly 
manner, and which had a prior existence from another cause, brought it into order 
from disorder. Thus therefore, he delivers tin* ends of the production of the 
universe to other powers, viz. to tin* junior Gods. Hence, in consequence of 
receiving and delivering, he is a medium betwe* n the intelligible God, who sub¬ 
sists according to annual itself, and the many Deiniurgi. N\ hat then, does he 
not ih liver to the mundane f Jods the g< in ration of that in us, \\ hich is homony¬ 
mous to the immortals, if they also are certain fathers of the immortals themselves, 
as we may learn from the Thcogony 1 < )r is he not represented by I’lato thus 
speaking, in order that we may know, that the one Deiniurgiis is the cause of all 
things, since lie produced the first of immortals, and those beings that are homo¬ 
nymous to the immortals } Fur if he had committed the generation of the latter 
to the junior Gods, he might appear to be the [immediate] cause of the « elestials 
alone, producing sublunary natures from these, but souls from all these. He 
has however contrived, through the production of the extremes, to exhibit the 
•generation of all the natures that are immortal, whatsoever they may be, from the 
one Deiniurgiis. '1'liis also he afterwards shows when he says, that the Demiur- 
gus is tin father of immortals, but that he committed toother Gods the generation 
of mortals. And thus much concerning the whole design ot these w ords. 

From these things however, we are imp* lied to speak fieely against those I'lato- 
nis(s, who assi rt that our soul is of equal dignity with tin* (Jods, ami is of the 
same essence w ith div ine souls ; and also against those who sav that it becomes 
ini* licet itself, tin' intelligible its* If, and the une its* If, leaving e\» ry soul behind it, 
and being established according to union. For Plain is v« iy far from asserting 
a thing of this kind concerning it, sine* he calls it hoinouv iiiously immortal with 
div ii,e souls. .Nor does it, according to him, sustain this from generation, but is 
allotted this order from the Deiniurgiis, and is called divine, but is not simply 
divine. lor tin divine pertains to mid* tiled souls, ami which are always 
intellective; and the immortal, to those souls that are established remote 
hum mortal natures. Itut that which fills into gem-ration, has an essence of 
this kind, and is capable ot being mingled with mortal natures; is neither simply 
div in**, nor immortal. \ud again, you see other media and an order of other things. 
For .some beings are primarily immortal; others, are immortal indeed, but second¬ 
arily ; others are Iiomonyinously immortal; and others are mortal. For the nature 
o! I* -mgs extends as far as to these ; and beyond these, is that which in no respect 
whatever is. It must neither therefore lie said,that our soul is simply div ine, nor that 
it is simply immortal, though it is frequently demonstrated to be immortal. Hut it 
neither has immortality primarily, nor the immortality which has a secondary sub- 


BOOK V,] 


TIMvT'US OF PLATO. 


363 


shtencc, yet exists genuinely, but it has that w hich is mingled w ith the mortal nature; 
to which some directing their attention, have apprehended that it is mortal. More¬ 
over, neither must we admit that it is the same with forms separate from matter, or 
with irrational lives. For it is allotted, as Plato here *-ays, a ruling nature by the fa¬ 
ther by w horn it was generated. Hence it is natural to it to have dominion over tin* 
irrational life. It likewise follows Justice and the Gods, as being converted to, tilled 
from, and attending on them. Every such form of life therefore, as the rational, 
derives it*- subsistence from tin* one fabrication. For it is necessary that it should 
be produced by intellect, and by total intellect. For there are these three things, 
that which is of the same order, but is total; that w hich is of a more excellent 
order, but is partial ; ami that which is of a more excellent order, and is total For 
tin* fourth is not attended with any ambiguity with respect to gem-rating; since 
it does not 1 differ from the thing generated. For this is partial, and the one is 
of the same ord« r with the other. It is impossible however, that the nature which 
is arranged in the more excellent order, but is partial, should have the same domi¬ 
nion over the generation of things as wholes. For it is entirely necessary that 
what is truly a cause, should predominate. And that which is total indeed, but 
exi-ts of the same order, has not the true power of generating, as bring of one 
series [with the tiling generated]. Hence, that alone is the most principle cause, 
which is a whole in the more excellent order; inconsequence of surpassing its 
progeny m both respects. The Demiurgiis therefore produces and fabricates 
other things in conjunction with this. And on this account, the [partial] soul 
proceeds indeed, primarily from the Demiurgiis, secondarily from the total soul 
of the universe, and proximately from a partial intellect. Hut by a partial intel¬ 
lect, I mean that intellect winch is in the* order of intelligihles, what a partial soul 
is, in the series of souls. This intellect therefore, makes the soul to he partial; 
hut the total soul makes it to lie rational. And the Demiurgiis makes it to Is* 
both. Hence lie is primarily cause. Oil this account we here say, that the De- 
mmrgus presides over the generation of the soul Ilut in the Pliilelms, Plato 
gives to the partial soul an essence, from the total soul. For as the lire which is 
in us, is from the mundane fire, and the earth, water,.and air, which are in 11 s, are 
from the wholes [of these elements], thus also he says, that the partial soul which 
is there mentioned, is generated from the soul of the universe. And thus much 
concerning tins particular. 

Plato likewise, very properly co-arranges Justice with the mundane Gods. 

1 Instead of ro y eft id tins place, it is nrrtisan to read ov yap. 



304 PROCLUS ON THE [book ▼. 

l’or Justice in, os Orpheus says, the companion of Jupiter; since, according 
to him. 

Laborious Justice follow * Jove. ■ — 

And the Athenian guest also asserts, that Justice always follows Jupiter. But 
Justice is co-estahlished with the mundane Gods, and governs in conjunction with 
them, the universe according to d< sert. For from the middle of the solar sphere, 
it entirely extends its providential inspection, and disseminates the distribution of 
good. 

What however, are we to understand by the semination? Is it that which 
many of the I'latonists so much speak of, the distribution of souls about the 
stars? For Plato says, that the Deiniurgus disseminated some of them into the 
earth, others into the sun, and others into the moon. And we admit that there 
is a two-fold semination, one about the tbids, but the other about generation, 
which is delivered in the Politicos. .Now, however, Plato refers the cause of the 
essence of souls to the Deiniurgus. 1 or it is necessary, that they should first be 
generated, and thus afterwards, that dilli-ient souls should be distributed about 
ditlereiit leaders. It is belli r therefore, according to the decision of our preceptor, 
to understand by this semination, generation; since it pertains to father to disse¬ 
minate, and to generate reasons m productive powers], l’or soul is a reason of 
reasons, and proceeds from the la'her who is the Deiniurgus of wholes. For this 
indei d, is the fiist semination Hie second is that w Inch is about the junior < bids. 
And the third, is about the realms of generation. And of the fust indeed, divine 
souls participate ; but ol the second, ihernons. For the orders of these, an; dis¬ 
tributed about the Gods. But the third alone pertains to the souls that are dis¬ 
tributed about generation. Very properly also does the Deiniurgus sav that he 
will deliver the In ginning, or that he will begin the production of the rational soul ; 
because other causes also, generate it in conjunction with the Deiniurgus; 

1 mean tor instance, such causes as the vivifie. lie likewise very properly says 
tills, because* he gi-nerates the vi hide ol tin* soul, and all the life contained in it, 
which the junior Gods weave together with the mortal form of life. Hence it 
appears to me that the immortal is assumed lit both the rational soul and its 
vehicle], this being common, and not the rational; and that it is indicated that 
tins proceeds from the one fabrication, by the words, “ anti so Jar as among these, 
it isjil there should be that which is honiuni/nious to the immortals .” For every vehicle 
together with its appropriate life, and the rational soul from which it is suspended, 
is essentially jierpctual. Both therefore, are generated by the Deiniurgus, accord- 



book ▼.] 


TINL1-US OF PLATO. 


365 

ing to a similitude of the stars, the souls, and the vehicles of which the I)emi- 
,,r S» s produces. 1I<‘.disseminates the soul therefore, generating as the father of 
reasons; but producing the vehicle, he delivers th c beginning. Tor this is now 
the beginning of the mortal-formed life. 

“ It is your ' business to accomplish the rest, and to weave together 
tiie immortal m and mortal nature.” 

W hat this immortal, and also what this mortal nature is, is unfolded by the in¬ 
terpreters of Plato. And some indeed, h aving the rational soul alone immortal, 
destroy all the irrational life, and the pneumatic ve hide of the soul, giving a sub¬ 
sistence to both these, through the tendency of the soul to generation, lint they 
alone preserve intellect immortal, as alone remaining, and being assimilated to 
the finds, and not sufle ring corruption. Such is the explanation of the more an¬ 
cient interpri ters, who follow the words of Plato, and deride through what cause 
he destroys the irrational part, which they call the* mortal nature, I mean the 
Attieuscs and Albinusrs, and such like. Hut others more* moderate and mild 
than these, sac'll as Porphyry and his followers, refuse indeed to admit this cor¬ 
ruption, as it is called, which dissipates the vehicle and the irrational soul; hut 
they say that these arc renovated and analysed after a certain manner into the 
sphere- from w liich they were allotted their composition. They add, that these 
are mixtures derived from the celestial spheres, and collected by the soul as 
she de-cends ; so that these exist, and yet do not exist. For they have no indi¬ 
viduality, nor does the* pec uliarity of them remain. And the authors of these 
assertions appear to follow the [( haldean] Oracles, which in speaking of the* de¬ 
scent o| flu* soul say, that it collects as it descends, a portion of c ther, of the sun 
and the moon, and such things as are contained in the air. Against these how¬ 
ever, the* words of Plato must be* adduced, m which he evidently does not destroy 
the* whole ot the irrational nature. And again, in the third place, there are 
others, who taking away all corruption from the* irrational nature*, do not sunply 
give an hypostasis to it, from divine bodies, lc*st being generated from move*ahle 
e*auses, it should be* essentially mutable, but from the Gods themselves who 
govern the world, and produce all things eternally. 

.^uch therefore, and so many being the opinions on this subject, there is an 
explanation of it, which immediately preserves the mortal nature, and accords 

' la the text of Proclu*, tiptu is erroneously printed for v/mu. 

* Here also for Oarary, read afarary. 


3 m 


PROCLUS ON THE 


[BOOK V . 


with things themselves, and all the Platonic dogmas. For that Plato in of opi¬ 
nion, that the irrational life is preserved, after the corruption of the material body, 
he renders evident by delivering to us the soul punished in Hades, through anger 
and desire, though it does not require any punishment, .so far as it is liberated 
I rum all passion. For it was pure reason, and prior to body, in its elections of 
lives, chose through voracity such as are tyrannical, and through the desire of 
glory, sophistical and popular lives. And these things happen to the soul in its 
tlr-1 descent from the heavens, and to the soul that has been recently perfected. 
Hut that lit* preserves the vehicle of the soul perpetual, is evident from his repre¬ 
senting souls using their vehicles in Hailes. For ascending into their vehicles, 
as Socrates says in tin* Plnedo, they pass over the river. ISow also, he generates 
the vehicle from the Demiurgus. For it is he who causes the soul to ascend 
into its vehicle, according to the similitude of divine souls. For how could it be 
possible tor the soul to be mundane, except by having a vehicle in the universe? 
l or ev ery thing mundane has a seat and order in the world, and gives comple¬ 
tion to a part of it. \\ licther therefore, will a partial soul be better prior to the 
suspension of a vehicle from it, or worse? For if lietter, it will be more divine 
than total souls, to which the Demiurgus gave vehicles, lint if worse, how is if, 
that the I)i iniurgus iunnediati ly alter it was gi in rated, caused it to ascend into a 
vehicle ? l or things that are perpetual, do not begin lioin a preternatural, lint 
bom a natural condition of being. It is evident therefore, that these things are 
eonlormable to the opinion of Plato. 

■Since however, lichen* clearly calls th.it which is woven together by the mun¬ 
dane (iods, mortal, is therefore that vvhicb is asserted bv some true, that lie says 
the life w liich is in the vi hide is woven by the junior (iods ; that In* denominates 
it mortal, because it is cnrpureal-furmt d, and is conversant with tin* mortal na¬ 
ture; and that in a certain place, he calls that which is woven bv tliejunior Gods 
immortal, in order that we may apprehend the mortal nature which is here men¬ 
tioned to be a thing ot this hind ? Ibit bow does lie deliver to us universally, 
that the Demiurgus is tin* cause of immortal natures, and that the generation of 
mortals is eominitti d to the junior (bills ? Ib nee, after the delivery of fabrication, 
the junior (iods are alone the Demiurgi of mortal nauires. Is therefore that 
true, which is asserted by some, that the vehicle and the irrational soul both re¬ 
main and are dissolved, through being analysed into tin* spheres from which tlicv 
were derived; and that on this account they are mortal, and yet not mortal ? This 
however, is of itself absurd, for when the union is dissolved, bow can wc any 
longer say that the same thing remains ? For the irrational soul is not a coacer- 
vatiun of animals, but one multiform life. In addition also to these things, it must 



BOOK V.] 


TIM/EL’S Ol’ PLATO. 


307 


bo admitted, that at one time something is taken away from, and at another, 
somethin;; is added tn the celestial bodies, which is entirely foreign from their 
nature. Is the irrational soul therefore corruptible, and shall we admit that this 
life is dissipated together with the body ? But if this be the case, how will there 
be punishments, how will there be purifications, how will there be elections 
of lues, some according to the phantasy, others according to anger, ami others 
according to desire, and also the ingressinns ' into irrational animals? For die 
contact with the analogous is through analogy,*just as the contact with intellect, 
is through intellect. 

V\ ill it not tin n fore be better to say with our preceptor, that the spirit, [or pneu¬ 
matic part of the soul,] comprehends the summits of the irrational life, and that 
these exist perpetually, togethi r with the vehicle, as being produced by the Demi- 
urgus? And that these being extended and distributed into parts, make tins life 
which is woven by the junior (bids, and which is mortal, because it is necessary 
that the soul should lay aside this distribution, when having obtained purification 
it is restored to its pristine state of felicity ? This life however, is of longer dura¬ 
tion than the life of the presi nt body ; and lienee the soul when in Ilades, and 
choosing dif'eii nt li\es, lias a life of this kind, lor through its pro pi nsity, or incli¬ 
nation [to luuLj, it n reives this mortal life from the junior (bids. If therefore, 
this be admitted, tin: IViniurgus constitutes the summit of the irrational life, hut 
does not constitute the life itself. For in producing du nums, he evidently pro¬ 
duces likewise the irrational life which i> la them, but not this life, which the junior 
(bids wea\e in us. For this is alone adapted to souls that fall into generation. 
The mundane ( bids th reforc, ha\ ing themselves intellectual souls, illuminate their 
vehicles with ralinnal-fnruied lives. But ihemons, who are peculiarly defined ac¬ 
cording to reason, employ irrational powers, our \\hich they have dominion. 
And our souls have much more a life in the vehicle which is irrational, as with 
reference to them. But in this, they exceed <1 vinous, that they receive another 
irrational lif-, which is a departure from the life in the spirit, and which is woven 
by the junior (bids. Ileure, all that is immortal, which it possesses according to 
an imitation of w holes ; but the addition pertains to a second, or mortal-formed 
life. If tin n fore, in the i therealj vehicle, there is one impassive life, this will gene¬ 
rate in the pneumatic u hide, one passive sense ; and this latter will generate in the 
testaceous [or this outward] body, many and passive senses. The orectic power 
likewise, in the ethereal vehicle will produce many orectic powers in the pneuma- 


1 t'orhuni litre, it it nocr*sary to read ttafvvru. 

* Instead of rwi it aXoytai yap ui tins place, it is necessary to read h avaXoytai yap. 


368 


PROCLUS ON THE 


[book v» 


tic vehicle, which will possess something separate from the testaceous body, and 
capable of l>eing disciplined. And these will produce in this outward body, ulti¬ 
mate and material orectie powers. Since however, parts energize in conjunction 
with wholes, the Clods hy a much greater priority, the causes of these secondarily 
operative powers and the powers of souls, produce together with them things 
analogous to themselves. Ilence also they inspire and corroborate that which 
tliev produce. And that Plato indeed, gives here to the soul a certain vehicle, is 
evident. 1 or shortly afb r, lie repri sents the soul ascending as into a vehicle, and 
thus makes it to be mundane, and a t ili/en ot the woild. 

It is likewise necessary to understand, that he gives a subsistence to the irra¬ 
tional soul, prior to this outward body. 1 or it this be not admitted, one of two 
things must follow, either that prodiieing the irratiun d soul in that vehicle, he does 
not establish it in another vehicle, or that he constitutes it in this outward hodv 
alone.' But if the latter lie the case, this soul may very properly he called mor¬ 
tal; ami we shall no longer lie aide to preserve what Js said of it elsewhere, I 
mean, the elections of lives, and the punishments in Hailes, in which there is 
entirely the irrational nature. And it we say that this soul is in the [Ythen-ai] vehi¬ 
cle, it will be necessarily immortal, and the assertion wInch immortalizes it will 
predominate, and it will be no longer true, that the* one 1 h-mitiigus is the cause of 
immortals, hut the inanv Ih iuiuigi, of mortal natures. By showing then-lore, as 
we have said, th.it the junior (bids product- the irrational soul prior t > this out¬ 
ward liodv, and that another pueiimatn vehicle, Mich as Aristotle also admitted, 
evists together, and is i u introduced w ith our immortal vehicle, but is at the same 
tune mortal, all that proilm i s our doubts on this subject w ill be dissolved. These 
tilings liovvi-ver, will, as we proceed, become more apparent. But whence tin- 
junior < bids commeiii i- then lain u alimi, w hat media tin \ possess, and vv hat ends 
thev employ, the philosopher through these things sulheieiitly teaches. 

“ Ida Inn ate and generate animals, cause them In increase by giving 
them nutriment, and receive them back again, when dissolved by cor¬ 
ruption.” 

The generation of the irrational life, of which the vehicle of the soul compre¬ 
hends the summits, is therefore the beginning of the fabrication. But since the 
complete production and generation of animals, proceeds together with this, lienee 
the Dciniurgu* orders the junior Hods to elaborate and generate animals, wt-av- 


* for i here, it is tiereisary to read fj e»y 


BOOK V.] 


TIM.EUS OF PLATO. 


3f*9 


ing together the mortal with the immortal nature. And this he says indefinitely, 
and not all animals ; because Plato further on, calls plants also animals, ami 
shows that it is requisite thus to denominate them. Through the immortal soul 
therefore, the junior Gods produce animals, viz. such as not only possess the last 
form of life, the cpi thyme tic, and are on this account called animals, hut likewise 
every mortal animal. If however, the Demiurgus calls on the junior Gods not 
only to fabricate man, weaving together the mortal with the immortal nature, hut 
likewise animals, they evidently fabricate all other animals. HenceTimieus very 
properly, towards the end ol this dialogue, represents other animals as gene¬ 
rated, through the transformation of the human soul into them, and this 
conformably to the demiurgic mandate, the junior Gods alone producing 
plants, without the assistance of this soul. Tor in these, there is not a ra¬ 
tional soul. And localise this soul is the principle of motion, it is necessary 
that it should be the principle of the first motion to animals. But the first 
motion to these, is that which is according to place, as Aristotle also has shown. 
So that ev< ry animal whii h is moved according to pi ice, has a sell-motive soul pre¬ 
sent w it h it. < )n this account, a plant rooted in the earth, has not this soul ; so that 
the junior Gods very properly generate and elaborate other animals except 
plants, by weaving together the mortal with the immortal nature. But they 
afford other animals nutriment, by contriving the generation of plants, through 
which men and other animals are nourished. For nothing hinders certain 
animals from being nourished by such things as afford nutriment to men, and also 
by other things, to which tle*ir nature is allied, in the same maimer as the nature 
ot the animals, by which we are nourished, is allied to n*. Through this elaboration 
therefore, the junior Gods give completion to the production of the one Demiur¬ 
ges, For he imparts the beginning [or summit! only, but they elaborate, and 
through generation constitute the whole animal. And through elaboration indeed, 
they imitate the demiurgic power, hut through generation, the paternal' power, 
i hrough elaboration al-o, they produce the mortal-formed parts of rational 
animals; hut through generation, irrational animals, so far as they are irrational. 
I*or tney constitute the whole of such like animals. But if they receive the 
immortal nature which the Demiurgus produces, and which lie orders them to 
weave with the mortal nature, and thus to fabricate animals, it is evident that 
according to the demiurgic will, every soul has an immortal prior to the mortal 
life; and that the junior Gods elaborate the latter, but the one Demiurgus the 
former. And if indeed, the Demiurgus constituted both irrational and rational 



3 A 


Tim. Plat. 


370 


I’KOCLL'S ON TMi: 


[book V. 


souls, nothing would hinder that which is immortal in them from In-in" irrational; 
but fince here, he alone generates ralmnal souls, to whom also he speaks, inserting in 
than the lau s of Fate, it is evident that event animal uhich is properly an animal , by 
participating of local motion, has necessarily a rational and immortal soul, l’lato 
therefore, when he transfers the soul into irrational habitations, does not assent 
to those who say that these are human souls, according to the irrational animal 
la-longing to men, hut that they are truly the souls ot irrational animals. For it 
is not onlv e\ident that he asserts this through these arguments, hut likewise 
from what he say s of other animals, in the generation ot mortal natures, ui. that 
the generation of all of them is ellected through the human soul, from which 
transferrin" 1 it into diflermt animals, he fashions the ideas of bodies, according 
to the transition ot this, and according to the form ot life, through the exertion 
of w huh, it receives a habitude to these animals. 1 he father therefore, orders 
the junior Cods to elaborate and generate all animals, by wea\ing together the 
mortal with the immortal nature. And we hate shown that the immortal nature 
is twofold, \i/. the soul and its vehicle, and in a similar manner, that the mortal 
nature is twofold, and that the one is analogous to the other, \i/.. mortal to im¬ 
mortal nnturt s. 

In the next place, the gilt of nutriment is ju if dive of mortals. Hence the junior 
(»ods produced all plants, for the sake of more honorable natures. The Demiurgus 
therefore, is \er\ far from admitting tin eating ot tmmals, since after the generation 
of all animals, he orders the junior Cods to product; for them nutriment. The* 
fabrication also of these Cods beaiilitiilly ends, according to the will ot the lather, 
in regeneration. For to receive back again things which are corrupt! d, is nothing 
else than a renewal of gnu-ration, and a revocation of corruption to generation, 
l or through this, nothing departs into that which has no existence whatever; 
lu cause the (bids who preside over g« in ration, conjoin the pi riods of it with their 
own periods, and make generation to be in continuity with corruption, giving form 
to the non-lM-ing of the latter, and circularly h ading privation into inorp/ie. The 
Demiurgus therefore, inserted in the junior Cods the fabrication of mortal natures 
from the beginning, and the cause-ot n-g* iteration ; just as lie inserted the fabrica¬ 
tion of all mundane natures in the monad of the junior (Jods, [i. e. in Bacchus,] 
which also Orpheus dt nominates the Juv« rule Cod. \ on see therefore, how the 
Demiurgus imparts to them unifying and deifying powers, by calling them Cods 
of ( Jods; connective and stable powers, through the medium of the dissoluble 
and indissoluble; gnostic powers through discipline; perfective powers, through 


1 For fifyiorai litre, read firVioTUi. 


BOOK V.] 


TIM.T.US or PLATO. 


371 


giving perfection to the world hy the addition of mortals; demiurgic powers, 
through fahrication ; and motive and assimilative powers, through the imitation 
of the father. And again, you may say that he imparted to them \ ulcanian 
powers, through the energy according to nature; Minerval powers, through the 
command to weave together the mortal with the iinmortalnature; Cerealian and 
Coric powers, through the command to generate and nourish ; Titannie powers, 
through ordering them to produc e mortal and perishable natures ; and Dionysiacal 
powers, through regeneration. For the tilings which they generate they receive 
back again, when tliey are corrupted, returning them to the wholes from wbieli 
they were derived, and distributing each to its proper source; from these wholes 
again receiving other parts, and compounding them into the generation of other 
tilings. For all the elements are spread under them, in order to the generation of 
mortal animals, and the \ perpetually and without erasing, give completion to the 
circle' of generations and corruptions. Hence, they receive such things as they 
imparted to generated nature's, when tlie>y are corrupted, and deliver to wholes 
that whic h they took from them. 'I his like-wiser has an infinite permutation, 
through the immobility [i. e. immutability] of all the Gods that fabricate mortal 
nature-s. 

“ These things spake the father to those to w hom lie committed the 
fabrication [of mortal natures].” 

Plato eln iei< s the* w hole of the- fahrication of things into the- generation of dii ine, 
ancl the generation of mortal natures. The genie-ration of divine natures likewise, 
lie* divides into that of the whole world prior to its parts, and into that of the 
great and perpetual parts which it contains. And again, he divide-s the latter 
into the- generation of celestial and sublunary natures. Hut again, he- divide s the 
generatiem of mortal natures into the* production of that w hich is diiine, and im¬ 
mortal in tI k-iii, and the- plastic- generatiem of all that is mortal. The- latter like¬ 
wise he’ divide s into the* production of souls and bodies. And the production of 
bodies, into that of w holes, and parts, such as the head, the' heart, and the* liver. 
And the De-miurgus of wholes inde ed, binds to himse lf all the first fabrication; 
but of the second, lie again, producing that which is immortal in it, places over the 
remainder the many Deiniurgi. For these being the plastic framers of mortal 
animals, and being always themselves filled with life*, impart to that which is mor¬ 
tal in the se*eond fahrication,'their own providential energy, so far as it is able* to 
receive it, and fill it with gcnesinrgic life and material fabrication. For every- 


372 


PltOCLUS ON THE 


[book t. 


where the last of thinga are constituted hv those that rank as media; and the 
media between the first immortals, and mortal natures, are those that are always 
filled with perpetually-generated life. The natures therefore, that are immortal 
from themselves, resemble the fountains of water: but those that are tilled from 
these, may be assimilated to |»erpetually flowing rivers; and those that are some¬ 
times vivified, and sometimes' lose their life, to mers that cease to flow'. Out 
everywhere, that which is more full, desires to fill, and hastens to generate. 
11 elire, it is necessary that media should impart from themselves a progression to 
the list of things, and those that are always filled with life, a progression to those 
that are sometimes able to lire. And thus inueli concerning the order of the 
things with r» fen nee to each other. 

Hut tin words “ These things spake," bring with them an admirable indication. 
And in the first place, indeed, they indicate the perfect, and that which is filled 
with appropriate boundaries. For nut being aide to comprehend in one word the 
uiiicul perfection, eternal energy, and infinite power of rlivine natures, we appre¬ 
hend these in a divisible manner through temporal names; signifying indeed, in¬ 
fection through the past, hut the never-failing through the present. The word 
spakc therefore, is a symbol ot the perfection of demiurgic intellections. For as 
tin y are all-perfect, so likewise are the demiurgic words, which are the energies 
of them, and which proceed to the multitude of thedods. Thus too, in the 
[Chahlaaii Oracles, the energies of tlie (iods, and of the father himself, are mani¬ 
fested through the word spake, as when they say ; “The intellect of the eternal 
father, governing all things by intellect, spake and said, into three.” For lu speak 
is neither the energy of existence, nor of life, but of mt« Ueetion. I his then is the 
first thing which the words indicate, lint farther still, this word spake manifests 
that words are adapted to souls ; for to speak, i" an energy familiar and allied to 
these. For from to hco^, a word, to trrfiv, to speak, is derived. lint reason (Tojog) 
or s|M*eeh, pertains to souls, and to the order of souls, as Plato observed before, 
w hen he spake of reason energizing about the inti lligihle, and the sensible nature, 
and when lie called to perceive intellect unlit/, to speak. Again, the addition of the 
words these thin^<>, unites the multitude of intellections, about the one intelligence 
of the Deiniurgus, anil collects the divided powers of speech to the monad of the 
paternal intellection. It is necessary likewise to understand this concerning 
divine speeches in Plato, that all oft hem are either addressed to souls, or arc on 
account of souls. 'Finis the speech of the Muses, and that of the prophet, in the 
Republic, are addressed to souls. But the speech in the Banquet by Aristo- 


* liotcaii uf r« < v « uiruXtiirvrTu, il i» litres s.tr\ lu reail, nort ti awoXfwoyra. 



BOOK V.J 


TIM T. US or PLATO. 


373 


phanes, and also that which is delivered in the Politicos,' are on account of souls; 
the former, |>ertaining to souls that are about to descend ; but the latter, to 
those that are conversant with generation. And the reason of tins is, as we have 
said, liecause speech especially jHTtains to souls. 

“Arid again, into the former Crater , in which mingling he had tem¬ 
pered the soul of the universe, he poured mingling, the remainder of the 
former things." 

That the demiurgic intelligence is production, and that these do not differ from 
each other in the Gods, but that with them to perceive intellectually, ami to make 
are the same thing, and that no other motion is necessary to the generation 
of tilings, but that they constitute all things by their very being or existence* 
is manifested by these words. For the Deminrgns having spoke, immediately 
turns to the Crater, and to the mixture* of the genera. Nor is there any¬ 
thing between these, but the delivery of the works separate from the words 
arises from our imbecility, not being able to perceive in one, the exempt 
intelligence of the father, and his production which constitutes partial souls. 
That the genus also of partial souls proceeds according to each tinier, and entire¬ 
ly differs from divine souls, is indicated bv these words, to those that are not per¬ 
fectly blind ; since they are constituted separately, and in a different time. Ami 
this not. onlv arises from the imbecility of language, but is assumed conformably 
to the nature ol things, l'ur in reality, if you assume participated time, there is 
not the same time in total and in partial souls; since neither is there the same 
intellection, nor the same form of motion; but the time ol divine souls is one 
thing, and that of partial souls another. Farther still, Plato produces partial 
souls from the same father indeed, yet not entirely so. For the word again indi¬ 
cates, that the progression of these is according to a more partial power of the 
Deminrgns, and is in a certain respect the same, and yet not the same, with that 
which is prior to it. For because the again is not temporal (since it is not lawful 
in eternal natures, that there should he a certain difference of energies according 
to time) it alone manifests an order of fabrications causally different; so that m a 
certain respect there is the same, and not the same, father. 

Farther still, partial are from the same Crater as total souls, yet at the same 
time with diminution. For divine souls indeed, abide and proceed in the Crater, 

• For nXarwxny here, it is necessary to read n- Xirtiy. 

• Instead of miie here, it is necessary to read ft 


374 


IMIOCLUS OS THE 


[dock v. 


anil do not depart from thence. But our nouls nre entirely separated from it, 
and the separation of them is manifest. To which we may also add, that the 
genera are die same and diflerent. Fur all souls are from the middle genera, hut 
some are from the first ol these, and others from the remains and last of the mix¬ 
ture, from which those prior to them were constituted. Again, the mode likewise 
is at once the same, ami not the same: for in partial souls, difference i-, more 
abundant [than sameness.] Hence also in speaking of these, there is a more 
freipient mention of mixture. \\ e nnM not therefore admit the opinion of those 
more rec« nt interpreteis, who endeavour to show that our soul is of an equal dig¬ 
nity, or Ol the same ess* nee, or I know not how they wish to speak, with a divine 
soul; though Plato asserts that partial souls are deficient in a second and third 
degree, si p irates them from the Crater, and produces them from the Deiniurgus, 
according to a secondary, whii h is the same thing as according to a more partial 
intelligence. I or he who says these things introduces essential differences ofsouls 
and not diflerences according to energies alone, as the divine Plotinus shows. 
I or It t it he admitti <1 that some of them look to total, hut others to partial mtel- 
h ets ; that some employ undi tiled intellections, hut others sometimes abandon 
real beings; that some always fabricate and adorn wholes, but others sometimes 
revolve in conjunction with the (bids; that soun always move and govern Fate, 
but others sometimes become situated under Fate, and fatal laws; that some are 
h aders to the intt Higihle, but others sonietinu s are allotted the order of followers; 
that some are alone divine, but others are at difh rent times traiisfern d to a differ¬ 
ent order, either damoniacal, or lieroieal, or human ; that some employ horses, 
nil of which are good, ami consist of things that are good, but others, mi< li as are 
mingled from good and < vil ; that some have that life alone, whit h they received 
f'oni the one fabrication, but others havi also the mortal form, whuli was woven 
by the junior finds; and that some energi/c according to all their powers, hut 
others exert different lives at dif’.ereiit times. Let these therefore, he the dif¬ 
ferences of souls, yet essential commutation and demiurgic division, precede all 
these. l or through these, they are separated by time, by cause, by progression, 
by the mode of subsistence, and by diminution of genera. As they differ there¬ 
fore, by all tin se particulars, bow is it possible that they should be of the same 
essence ? For, 

Nf er can * lie tribe of men ilia! live oil earth, 

lie like ill’ immortal fiorli. 

The rational nature itself likewise, is different. For in the (»ods it is intellectual, 
but in our souls it is mingled with the irrational nature. And in the middle ge¬ 
nera, it is defined according to its own medium. This is also the cast* with each 



nooK \.] 


I IM ITS or PLATO. 


375 


of flic re>t, viz. with flic reasons, flu form of life, intelligence, and time, l'or these 
subsist divinely m divine souls, Imt after a human manner in ours. And thus 
much against those who fancy that our soul is of the same essence with the soul 
of the universe, and with other divine souls, and that we are all things unaccom¬ 
panied witii habitude, viz. the planets, and the fixed stars, and other things in the 
same manner as the stars, as Theodoras Asina us also, somewhere savs. Tor 
such magnificent language on this subject, is very remote from the theory of Plato. 

W ith respect to the Crater however, let us see what it is, w hat order it pos¬ 
sesses with reference to the Demiurgus, and what are the particulars of which it 
is the cause to souls. Tor there is much discussion concerning this, ami it 
deserves the most ample consideration. The above-mentioned Theodoras there¬ 
fore, makes a twofold Crater, and asserts that the mixture is one of these. Tor 
the second Crater, according to him, is the mixture ; but the other Crater con¬ 
sists of the portions of tin* mixture, v iz. the soul of the universe, the souls of the 
celestial (iods, and our souls. Tor he calls soul itself the first Crater, this 
being the universal soul ; but he denominates the Crater and at the same time the 
mixture, the second Crater; though Plato speaks of one Crater, and in it mingles 
all souls, some primarily, and others secondarily, but makes no mention what¬ 
ever of a second Crater, nor of a mixture in it. Tor if there was a second 
Crater, what occasion would there be for the use of the first, m the generation of 
our souls ? I wonder therefore, that the most laborious Alliens, should sa\ that 
he found in the I’imams a twofold Crater, since it is usual with him to follow 
strictly tin* words of Plato. At the same time however, in interpreting the 
Pha-drus, lit> makes mention of the twofold Crater. Hut according to the divine 
Iumlilichus, the Crater is the one vivilie cause, comprehensive of the whole of 
life, and colh-etiv e of it; itself sustaining itself, liy certain demiurgic reasons, 
which pervade through all life, and through the whole psychical orders, Imt al¬ 
lotting to each soul in its proper order, appropriate measures of connexion ; allot¬ 
ting to some from the beginning first measures, through the first mixture, Imt se¬ 
condary measures, to those that have been again minified. Tor such as is the or¬ 
der which they have with reference to each other, sin h also is the progression which 
they are allotted from the Crater, receiving from thence the boundaries of life. 
Such therefore, are the dogmas which wc have received from these men. 

Our preceptor however, surveying real lieings from on high, as from a watch- 
tower, and following the narration of theologists, places in the father himself 
and Demiurgus of wholes, a prolific power, according to which imitating the 
intelligible God, lie possesses both a maternal and paternal cause with reference 
to the mundane Gods, being himself the source of essence, of life, and of form. 


376 


PROCLUS ON TIIE 


[book V. 


Since however, it is necessary 1 there should he a definite and separate cause of the 
psychical life, fabricating in conjunction with the Demiurgus the whole world, 
ami generating all the psychical essence, this cause, he says, is delivered to us 
through the Crater. lie adds, that theologies arcanelv asserting that which they 
assert,have devised marriages am! offspring of the Cods, through which they 
obscurely signify the kindred communion of progeny in the Cods ; but that Plato 
mythologically introduced mixtures and corn-mixtures, assuming the genera of 
Iw ing instead of seeds, but mixture instead of marriage. For souls indeed, ac¬ 
cording to tin* being which is in them, were produced by the Demiurgus; but 
according to the life which is in them, from the Crater. For this is the vivific 
cause of essential life. Since however, they art in a greater degree lives than 
beings, and are allied to the vivilic order; on this account, the mixture originated 
from the Demiurgus, but is perfected in the Crater. For this on all sides com¬ 
prehends in itself the genera of soul", and generates them in conjunction with 
the Demiurgus. These therefore are four, vi/. lie who mingles, tin* Crater, the 
things mingled, and the mixture. And the first indeed, has the ordi r of father; 
the second is generative, and definitive of the form of souls ; the third, proceeds 
from both, but in a greater degree from the father ; and the fourth is formalized, 
according to the generative cause, so as to become one thing, through the Crater. 

llut if it lx- requisite to develop the conceptions of our preci ptor on this 
subject, it must be observed that as the vivilic deity,* comprehends in itself 
all the fountains of life, viz. such as are generative of souls, and of tin* da-monia- 
cal order, such as bring forth the angelic series, and such as produce nature in the 
last of things,—one certain vivilic deity * proceeds from it, which is the fountain 
of all the progression and gem ration of souls, and w hich being co-arranged with 
the Demiurgus, produces together with him, the whole psychical order, every 
supermundane ami mundane soul, and proceeds to all things, and vivifies the 
whole world. Orpheus celebrates this vivilic deity as equal to the Demiurgus, 
and connecting and conjoining it with him, makes it to be the one mother of all 
the tilings of w hich Jupiter is the father. But Plato calls it the Crater, as being 
the fountain of the psychical life. For this Crater receives the generative < nergy 
of the father of souls, and according to this the form of souls receives its specific 
distinction; whence also this form is called a mixture. Jupiter indeed contains 
in himself a royal soul, as Socrates says in the Philchiis ; but In* likewise contains 
this fountain, which co-operates with him in the production of tlie psychical order. 

* It a rii|uisite here, to supply the word i*«. 

*i.e. lUita. 

1 i. o. Juno. 


nook v.] 


TIM.EUS OF PLATO. 


377 


And the Barbarians call this vivifie cause the fontal soul, which is unfolded into 
light, together with fontal virtue,' from the intestines of the whole vivilic Coddess, 
in which the fountains of all life, the divine, the angelic, the d.eit'ouiacal, and the 
psychical, are contained. But the theologist of the Creeks denominates this \i\i- 
lic cause .luno, who presents herself to the view together with Ye»ta, from the 
mighty Uhea, who conipreliends in herself all the \i\ ilic powers, and who at last 
brings forth Nature herself; though he conjoins .luuo with the Demiurgus, as 
mother with father, and represents her as the source of all the Titanmc division, 
which is surveyed in souls, according to portions, and the cause of separation, 
l’lato however assumes the (hater, the mixture and the portions; for the Crater 
is the cause of the division of the portions, lienee, he docs not divide, till he has 
disseminated the genera in the Crater. 

In short therefore, being impelled by these observations, we say, it is evident 
that the Crater is difli rent from the Demiurgus. For every when*, lit? who min¬ 
gles, the Crater, and the things that .are mingled, are distinguished from each other. 
For it is also evident, that the ( 'rater is ditl'ereut from the Demiurgus, because it is 
psychogenic, or generative ot soul. For neither in the production of intellect, 
nor in the fabrication of bodies, is the f i lter assumed, but alone in giv mg subsist¬ 
ence to souls; because mixture is adapted to these, as being of a middle nature. 
But if the Crater is psychogenic, it is doubtless peculiarly* the cause of souls. 
And it it is co-ordinate w ith the Demiurgus, lest it should be in want of things 
posterior to itself, or should haw* smm thing more total than itself, and thus should 
not bo entirely the cause of all the things, of which the Demiurgus is the cause, 
but he is an intellectual (hid, and the best of causes;—if this be the case, the 
Crater likewise is intellectual ; and if the former is fontal, the latter also is fontal. 
And why is it necessary to observe, that the Barbarians likewise, call the partial 
causes'[of soul] fontal Craters ? This Crater therefore, is a fontal ('rater ; since 
it is the cause of souls so far as they are souls, and not of all life. For it is neither 
the cause of intellectual, nor of physical life. Plato likewise elsewhere calls soul 
itself the fountain of prudence; and in the Pha-drus, he th nominates it the foun¬ 
tain and principle of motion. Much more therefore, should we call according to 
him, the lirst soul fontal, and the Crab r fontal, if there is a Crater established with 
the Demiurgus of w holes ; since other Craters aFo are delivered both by Orpheus 

1 i. e. Vesta. for, according to llic Chalda*ans, ns " e learn from Proclus on the Cratylu« p Rhea 
contain* Juno, 1 lie fountain ol soul*, hi her right- hand parts, nod Vesta, the fountaiu of virtue, to her left- 
hand parts. 

1 Tor i^i we here, it is necessary to read itiui. 

1 Die word mnai is omitted here iu the original. 

Tim. Plat. Vol. II. 3 B 


378 


1MIOCLUS ON THE 


[rook t. 


and Plato. For Plato in the Philebus mentions two Craters, the one Vuleanian, 
but the other Dionysiaeal. And Oifdieus knm united of the Crater of Bacchus , but 
he also establishes many others about the solar table. Ami with respect to Homer, 
does lie not represent IIebe as pouring out wine, and Ynlcan drinking from a 
bowl, and distributing nectar to all the Cods 1 These things however, require a 
more abundant discussion. But what has been said will be sutlicient for the pre¬ 
sent purpose, since in another work, we shall inv« stigate a more perfect devclope- 
ineiil of each particular, if it pleases the Cods. 

Some one however, may doubt, through what cause Plato, wlien generating the 
soul ot the univi rse, makes no mi ntion ot the Crater, but only of the mixture and 
commixture ; but in the gent lation ot partial souls, he at the same tune mentions 
it, and reminds us of the mixture ot the soul of the universe 9 In answer to this, 
it must lie said, that in the first place divine souls in proceeding, abide in the 
( rater, ami do not depart from their fountain ; but partial souls are separated 
from, and frequently proceed out of it, through verging to generation. In the 
former then-fore, is lieing vehemently uniti d, he does not separate the Crater from 
the mixture. I lence some appreht ml that the soul of the universe is the first sou! ; 
and others denominate it .Itmo, not being able to diviih it from its proper foun¬ 
tain. But in these [i. e. in partial souls], as being separated from the Crabr, 
Plato disjoins the cause [i e, the Crater] from the things posterior to it. In the 
se< olid place, it must be said, that the w hole of the ps\ eliii al ordi r is constituted 
by both, v i/. by the miugler and the (’rater ; but since one part of this order abides, 
but the other proceeds, and one rejoices in union, but the other is a friend to 
division, hence, the Ih-iuiurgiis in a greater degree constitutes tin* former, than 
the Crater; but the latter as being more material, is more allied to the prolific 
cause [i. e. to the Ciati-r]. On this account, in the former, the whole is attributed 
to the I)< imiirgus ; but in the generation of partial souls, the (.'rater is assumed. 
I he tables ot the Creeks also assert things of tins kind. I or they say that Julio 
is the cause of insanity, lint Jupiter of temperaiici ; and the former, of labours 
about generation ; but the latti r, of an eh-valiou from it. Fur Juno excites all 
things to progression, multiplies them, and causes them by h< r illuminations, to be 
prolific. And thus much m answer to the doubt. 

But 1 think it fit that the divine Iatnblicus should look to these words of Plato, 
and assume from them, that Plato constitutes the soul of the world, and not the 
siijierceh stial soul, from tin* mixture of the middle genera. For how, as his design 
was to constitute the universe, could lie opportunely make mention of the .super- 
mundanc Mud, since w heu he mentions time, which is allotted a supermundane 
order, he at the sain< time co-arranges it with the universe * For lie says that 



BOOK T.] 


TIM/FA’S OF PLATO 


379 


lime was generated together with the heaven. And Unis nnirii for this admoni- 
tion. Hut whether Plato know, or did not know that there are supermundane 
sord", is to he investigated. Tor it is worthy of inquiry, since lie nowhere clearly 
says that lh< re is a soul of this kind. And to those w ho do not admit that then* 
are supermundane souls, it must he said, that it is requisite there should he souls 
of this kind, which are impartiripahle, hut understand transitively, and in this dif- 
i« r from intellect ; and which likewise intellectually perceive more than one tiling 
at a time, and m this transcend mundane souls. For the progression is not col¬ 
lectively, from imderstandin" all things at once, to the intellectual perception of 
one tiling at a time ; hut is through the perception of more things than one, vet not 
of all things at once. It follows therefore, that those w ho through these reasons 
admit, that there are souls prior to the world, should show how these souls are 
media between the impartible and partible essence, and if they are partible, what 
this partibility is, and if they are distributed into parts, and similar!v fashioned 
with mundane souls, by what contrivance they are prior to these, when they do 
not at all dither trom them according to livposlasis ? 

If also it he requisite that 1 should pay some attention to my own oracle, I 
should say, that each of these supermundane souls has the intellectual nature, 
which it participates lor the impartible which is above it. For that supermundane 
intellect is primarily participate. Facli likewise, has the partible nature not 
simply, hut so tar as the multitude 01 mundane natures i" suspended from them. 
Hence, they are more impartible than partible, just as on the contrary, the last of 
souls are more partible than impartible, because the partible and not the imparti¬ 
ble, is the peculiarity of their « sseiice. I h nee too, eai h of these is the peculiarity' 
of the souls that subsist between the supermundane and the last of souls. For 
the impartible is peculiar to them, because a peculiar intellect is established above 
each of them ; and also the partible, because a peculiar body is suspended from 
each. And as in the latitude of souls there are so many differences, these diffe¬ 
rences cause tin* soul either not 1 always to abide oil hi^h, or to abide and be 
supermundane, or to abide and be mundane. By conceiving therefore, the soul 
wliii h ranks as a medium between these, to be a tiling of this kind, we shall not 
wonder if souls were generated equal accordin'; to section, but that some of them 
have their boundaries as far as to superficies, and others, as far as to solids ; w Inch 
also makes the latter to Ik* mundane, and to proceed into bodies; but preserves 
the former prior to the world, and w ithout any contact with body. Perhaps too, 
some of them proceed as far as to linear boundaries, but others as far as to su¬ 
perficies. Jlence, some of them arc alone supermundane, but others are media 


1 Ov is omitted here in the original. 



.WO L’ROCLUS ON THE [book v. 

between supermundane and mundane souls, just as superficies are media between 
linear Itouiularies and solids. 

Moreover, it is not at all wonderful that the harmony should be dilli-rent from 
tlie threegenera of modulations in sensibles. For it is not necessary that there 
should Ik* only three harmonies, but that this number of them should be appre¬ 
hended in sounds commensurate w ith sense. It is not however impossible that 
there may be certain harmonies more excellent than these, since these three 
genera are not assumed from division, but from experiment and sense. These 
also may lie admitted to exist in su|w-rmmu!ane sends, by the insertion of two 
media as far as to linear boundaries, and as far as to superficies, in the first duple 
and triple alone, or in the intervals that follow, and in these producing two cir¬ 
cles. Ihrc likevvise, cutting the internal circles onlv in half; for there are two 
intervals; but t/n re, into three parts. For so many are the intervals of the five 
boundaries. 1 leiice Jure, on* and three are generated, but tfurc one and five, just 
as IMato in tin* mundane souls, makes one and seven. According to all tilings 
tin rclure, it is possible for those supermundane to differ from mundane souls, and 
according to the medium and the multitude of circles. The ratios of IMato also, 
have that widt h is common, and which extends to every psyehical essence, ele¬ 
vating us from the psyehogony which proceeds into solid numbeis, to that which 
is inort simple than this, and proceeds as tar as to superficies, and from this to 
that vvhith proceeds only as far a* to lines. They also produce three psyehogo- 
nies, which accoril with the three genera of souls. For the progression from ail 
essence* perfectly impartible, into that which is distributed at cording to all imni- 
bers, is not without a medium; but here likewise, as in all oilier things, the pro¬ 
gression is through media. It however, this lx- the case, it is not at all vvoiideifid, 
that partial souls, m which the partible nature immediately exists, but the impar¬ 
tible through other media, which are elevated prior to them to intellects, should 
cause the divisions to become more numerous with the partible nature, and these 
to Ik* more than with the impartible. I mean, for instance, that the sesquioctaves 
should Ik* divided with the apotoma* and tin* leiiumas, and that this same diatonic 
genus should he in them, with two intervals, but which as it wa re define the dia- 
tessaron and diapeiite, the same ratios living preserved in the extremes ; so that 
in these abo, the psy chogoiiir ratios take place, lint with a more abundant dif¬ 
ference, For of the middle genera, essence predominating, makes a divine soul, 
sameness a da-moniaeal, and difference, a partial soul. These likewise predo¬ 
minating according to different modes, many divine, many da uiouiaeal, and 
liuuiy partial souls, are cunstiliiled ; as IMato also indicates, when he says, that 
the Fb miurgiis assuming the second and third gradations of the mixture, gavo 


nooK v.] 


TIM AX'S Of PLA'IX). 


3«l 

subsistence to partial souls. For l*y assuming m these that which is similar to 
tins, wo shall ho ahlo to assign tho dillercnee.s ot’ them with reference to all tho 
luitldlo ami tho lir-t souls, ami likewise to ■ tho following < oimnoii definition 
of all of th< m. Soul is an essence, which is a medium l>» tween truly-existing i*s- 
seneo amt generation, being mingled from tho middle genera, divided into 
essential number, hound together hy all the middles, diatonirally harmonized, 
living one ami a twofold lift*, and being gnostic in one, and also a twofold man¬ 
ner. For hv adding to this definition the peculiarities, we shall ha\e the projier 
numhers of divine or da-tnoniacal, or partial souls, from the essential hypostasis 
of each. Wo shall likew ise lie very far from saying, that soul is the cutttccheia of 
the hodv, or of the physical organ hav ing life in capacity. For this definition, 
neither in asserting that soul pertains to a certain tiling, says what it is, nor does 
it comprehend every soul. For div ine souls are not the souls of organic bodies ; 
nor does this definition avoid comprehending in itself the tiling defined, l or that 
whirl i lives in capacity, has soul incapacity; all which inconveniences are avoided 
hy the definition gmn hy 11 s above, which is truly a definition, powers that 
which is common, ami which extends to all the genera of souls, explains its 
middle essence, and hy no means makes the object of investigation a part of the 
definition. We have however, been thus prolix, for the purpose of giving com- 
plt tion to the parturitions of our soul, though Flafo should not speak of the super¬ 
mundane soul. 

Hut if some one should doubt, why Plato does not mention other souls, the 
di\ ine, and t lie da iiiouiacnl, it must he said to him in reply, that Plato assumes the 
same mixture in tiie>e. I'or though ihenioniacal diller from divine souls, yet he 
survevsas one, ail the until filed genus of souls, w hen compared w ith the genesiur- 
L \c sold. At the same time also, 11 ir*»ii"h making mention ot the souls that 
exists as extremes, and asserting that they derive their suhsistenre from the 
Crater, he manifests that the form of all the middle -amis i> from thence, lint I 
mean hv the extremes, the soul of the universe, and partial souls. For that he 
gives peculiar souls to the stars, and to the sublunary Cods, is evident Ironi what 
is said in tiie Laws. For he there says, that we do not see the soul, hut we siv* 
the body of them; and he inquires, how the soul itself moves the body? It is 
likewise ev ident from what has been l>efore said by him in tins dialogue. For lie 
calls the stars div ine animals. Whence therefore, do they possess the divine 
nature, and whence their peculiar motion ? For if some one should say, that a 
divine animal does not at all diller according to the partible life, from the vilest 
animals on the. earth, it would alone receive an entcltcficia Irom the universe. 
Shall we not however, give souls to the sublunary Gods, who are the progeny of 


382 


PROCIX'S ON THE 


[noon v. 


Hi >aven anil Earth, anil of Ocean anil Tethys? Hut in this case, how will they 
any longer be («ods ? For they will either lie more excellent than souls, or they 
will have souls. But if they are mundane ( Hods, divine souls will !*e susi>ended 
from them. Anil the same reasoning applies to ihemons. If however, as we 
ha\e said, Plato does not now mention these, it is not wonderful, l or the mode 
of subsistence in them, is not similar to that of partial souls. For to all their 
souls, the immutable, the uninelining, and the not proceeding out of inti lligibles, 
are common; but propensity to the realms of generation, audacity and a dcflux- 
lon of the wings, originate from the souls that are now produced. 

It'also, we should again impure, in what divine, da-moniacal, and partial 
souls, differ from the mundane soul, according to the psychogonic diagram ; tor 
it i- not possible that secondary souls 1 should entirely consist of the same things 
as those that are prior to tin m 1 We must .-ay, in answer to this inquiry, that the 
same ratios an- in all of them. For Plato makes mention of the same as existing 
likewise in partial souls, such fur instance, as se-quioetaves, sesquitertian, and 
sesquialter ratios, llut the terms or boundari* s, m which the ratios are contained, 
are difft r« lit. For the terms wliii l» are assumed, in all the psyehogouie diagram 
of the nniiulane soul, are primary ratios. Nothing therefore hinders then* being 
duple ratios in divine souls, and that there should l*e an increase of these, if it 
should so happen in d emoniacal soul-, after another inanm-r. For progression 
increases multitude. There will cither therefore he a dillm-nre in the terms, or 
in the* ratios. But this is impossible ill the latter. For, as we have already ob¬ 
served, lie mentions these, as also existing in partial souls. 1 lenee, a difference 
must I»e assumed in the terms; just as there is a difference in partial souls with 
reference- to these, not only in the terms, but also in the divisions of certain ratios; 
so that the ratios are common, but the terms dilh-rent. Impartiality therefore, or 
an exemption from the distribution into parts of partial souls, will be common to 
all da tnoniaeal souls. But an increase of the number of the ratios in partial 
souls, causes them to be in a greater degree partible than ihemons, and to descend, 
instead of abiding on high. And such as arc the decisions of my oracle concern¬ 
ing these particulars. 

What however, is the meaning of the words, "mingling he tempered?" Shall 
we say, that the union in those lives ha- an arrangement more ancii lit and vene¬ 
rable than division ? And how is it possible we should not assert this to be the 
case } For mixture is in things which are divided, and separation is consequent 


‘ Instead of ran hvTtpau in this place, ll is necessary to read, rat ttirffiut. 



hook v.] 


TIM.TXS or PLATO. 


383 


to mixture. 1 In partial souls, on the contrary, Plato gives a precedaneous order 
to mingling, hor he says, "mingling he pound out because in these, divi- 
sion i» more abundant. And Socrates in the Phu*drus says, that the horses and 
charioteers of other souls are mingled. The expression likewise, he poured out, 
•s Mgniln ant of a downward progression and an indefinite * elfusion. Hut if you 
understand the pouring out in such a way, as if spoken of liquid substances, per¬ 
haps you will see that this also is adapted to the soul. For moisture is a symbol 
of life. Hence both Plato, and prior to Plato the Hods, call the soul at one time 
a drop ot the total vilification, but at another a certain fountain. Moreover, in 
the words, “ the remainder nf the former things," we must suppose by the former the 
middle genera are meant. For Plato cannot speak of the mixture which is there, 
lieciiusc the w hole of this was consumed, in the generation, distribution into parts, 
and harmony ot the soul of the universe, as he there says. Of the middle genera 
however, it is eviih lit that some of the natures are supreme, and intellectual, but 
othc rs media, and others last. Hut analogy makes some to he lir-d, others media, 
and others to subsist at the extremity. For the extremes being different, between 
which there are media, it is necessary that the media likewise should analogously 
differ. II i nee, we before observed that the impartible in each soul is one thing, 
and that which is divisible about bodies another; just as a different body is sus¬ 
pended from a different soul. The extremes then fore lieuig ililli rent, the media 
also will be necessarily different. And through things indeed, which rank as the 
first, the Demiurgiis constitutes divine souls, but through media, da-moniacal 
souls, and through such as rank in the last place, partial souls. These last there¬ 
fore, are now called, “ the remainder of the former; because in a certain respect 
they arc similar, and subordinate to them. For the remainder is entirely assimi¬ 
lated to the whole of w hich it is a part, and is inferior to that which is more per¬ 
fect, and has a precedaneous order. Hence, we must admit both those who 
say that these partial souls are the remains of the middle genera, and the divine 
Iamhhchus, who attributes an exempt transcendency to the genera which give 
completion to divine souls, and at the same time preserves the similitude and 
variety of all the middle genera. 

“And these after a certain manner indeed were the same, yet were 

1 InMea<t of r>jt ptv jj tai tr itpptjfuron ov<nj» rtft harpinvi, ,011 Tijt (uifm >, 111 tlli» 

place, I read, rrjt &a«er ttrjprjfjrn tt ovorj i, cai r^i tiaxpivt** twofitrrjn rij« 

* For apitfro* here, it is iieceijuj to read arpi&rov. 



384 


PHOCLUS ON TllF 


[book V . 


no longer pure and incorruptible similarly, and according to the same, 
but were of the second and third order.” 

Through what is here said, Timaus indicates the similitude of partial souls to 
those that are total, and their diminution, ami different progression. For lie not 
only describes the diflereiiees of tin m tog« tlier with their alliance, according to 
the first and second demiurgic energy, nor alone* according to their union with, 
and separation from the Crater of life, nor according to the transcendent \, or de¬ 
ficient'v of g» uera, hut also according to tin mode of mixture, which is the same, 
and yet not the same. For neither the mixture of the genera, nor the non-mixture 
of difference is similar. 1 or difierence is more abundant in partial souls. Hence 
in these, one of the horses is good, hut the other had ; and consists ot contraries, 
as it is said m the IMucdrus, through the predominance of di\crsity. ISc shows 
therefore, that after a certain manner tin \ are the same, and also according to 
the jieculiarit v of the whole composition. l - «»r tin* whole mixtures heroine no 
loiigi r pun* and incorruptible, according to the same, and similarly, hut are of 
the second and third ranks ; since in these tln-re is diminution and arrangement. 
What therefore, are tin* natures which he calls pure and incorruptible; tor they 
are not such as are impassixe onlv * For it would In a small thing, if the dome 
dillervd from the partial genus ot souls, hi this alone, lor this affection of 
passivity accedes as the last thing, alter the flight from real being, alter the 
downward pru|M*nsily and inclination, and aft< r the tit tluxion of the wings; as 
Socrates also says in the Fha driis. It is la tter therefore to say, that the pure and 
incorruptible signify, the immutable, tin* iminelmiiig, the inflexible, and the entire 
and limit filed form of essence, which is neither converted to secondary natures, 
nor receipt's any mutation, nor diminution of life, ami which is established remote 
from all mortality, and is exempt from the laws ot Fate. 1-or these things are 
common to even genus of souls, whit'll always transcend generation, lhit the 
contraries of these, are adapted to souls w hich are able to desci ml into genera¬ 
tion, to change their life from mtt lleetion to action, to become at a certain time 
subject to the dominion of Fate, and to be mingled with mortal concerns. .Wither 
therefore is the immoveable present with these* according to the same tilings, 
since they sometimes proceed into generation; m»r when it is present with them, 
is it present after the same manner. 1 or that which is always intellectse, is more 
excellent than that which sonietime*s ih parts from its proper intellectual energy. 

'since however, in these souls also there is ail arrangement, or order, and sonic 



BOOK V.] 


TIM/FUS OF PLATO. 


305 


of them are undetiled. I win*; conversant with generation, and departing' from 
their own order, hut for a short time, hut others are involved in all-various flowers, 
and wander for very extended periods, Plato also indicates the difference of 
these hv saying, il lhat they were <j the second and third order." For souls that 
descend, and are defiled with vice, arc very touch separated from those that 
always abide on high, and are without sin. lint the media Ih‘ tween these, are 
those souls that descend indeed, vet are not defiled with vice. For the contrary 
of this is not lawful, viz. to he defiled with vice, and yet abide on high. For 
evil is not in the <*ods, hut in the mortal place, and in material things. Again 
therefore, from what has been said, it appears that the first genus of souls is 
divine. For every where that which is receptive of deity, has a ruling and leading 
order, in essences, in intellects, in souls, and in bodies. Hut the second genus 
of souls is that which is always conjoined to the Gods, in order that through 
this genus the souls which sometimes depart from, may he recalled to the Gods. 
The third genus is that which descends indeed into generation, hut descends 
with purity, and exchanges a more divine for a subordinate life, hut is e\< mpt 
from viee and passions.* For this is in continuity with the genus of souls, which 
always abides on high, and is always undeiiled. And the fourth and last genus 
is that which abundantly wanders, who h descends as far as to Tartarus, and is 
again excited from thence. It likewise evolves all-various forms of life, uses 
various manners, and at different times different passions, and assumes the various 
forms of animals, the damiomacal, the human, and the irrational, hut at the same 
time is governed by Justice, recurs from earth to heaven, and is circularly led 
from matter to intellect, hut according to certain orderly periods of wholes. The 
words therefore, “ no lunger pure and incorruptible, similarly, and according to (he 
same, signify that partial souls are in a certain respect incorruptible, viz. accord¬ 
ing to essence alone ; and that in a certain resftect they are not incorruptible; viz. 
that according to energies, they are tilled with all-various fatalities, are horn along* 
with flowing and mortal beings, and that they do not possess tin se energies always 
after the same manner, and with undeiiled purity, hut sometimes in a greater, and 
at others in a less degree, there Iwmg an all-various mnpiality m souls, according 


1 For ujiiirrn/jftai here, it iv necessary to read n^iir-u/ifi'oi. 

* 'I tns is the heroic genus of souls, vtlmli distends into mortality, partly for the benevolent 
purpose of leading back to the intelligible world, the fourth aod last genus of souls, and partly in 
compliance with the law of Fate, which obliges souls of this third class to descend at stated period* 
uito the rralms of generation. 

* For c/ifMitpo/if>'as bere, read 

Tint. riot. Vol. II. 3 C 


VOL. II. 


PROCLl'S ON THE 


380 


[book t. 


to their habitude to the mortal nature, through which they are deprived of purity 
and incorruptibility according to life. 


“ But having constituted the universe, he divided souls equal in num¬ 
ber to the stars, and distributed each into each/’ 

Every order of souls is suspended from these two fountains, the demiurgic, 
and the vmlic. And the first, the middle, and the last parts of this order, pro¬ 
ceed from these, and are defined through these Gods. Since however, in this 
order, some souls are more total, but others more partial, and some do not depart 
from their proper principles, but others proceed as far as to matter, and some are 
leaders, but others have the relation of followers, the Demiurgus placed the 
former o\er the latter, subjected the more parti d to the more total, distributed the 
multitude of souls according to genera, under their presiding Gods, and subjected 
according to herds, different souls to the govt rnment of diflerent leaders. And 
now indeed, having constituted divine .souls, he makes partial souls the attendants 
of them ; and shortly after, lie also arranges tin t vehicles when he produces 
them, under the divine circulations, and parts under wholes. For as soul is to 
soul, so is vehicle to vehicle, and hoth to both, according to geometrical com¬ 
position. But of this hereafter. For now, not having yet made tin in to he mun¬ 
dane, lie distributes them about the starry (bids. For the word stars manifests 
the souls of the starry bodies. lie divides therefore, the multitude of souls, eipial 
in number to divine souls, and distributes each into each star, having, says Plato, 
constituted the universe*. Plato however, does not say that he made one mixture, 
as he did in the soul of the universe, causing it to Ik.* one from three wholes, 
essence, same, ami tlitlerent, and dividing souls from this by ablation. For he 
does not immediately from the mixture introduce the distribution of those souls 
about divine souls, passing by the division into numbers and harmonic ratios, 
and the doctrine of the vehicle, but lie comprehends at once all tilings, vi/, the 
mixture, the section into parts, and the possession of figure, m the words, having 
constituted the universe; trom which likewise, all partial souls were distributed 
and adorned. But lie constituted the multitude of all these souls. For the gene¬ 
ration of each may lx* said to ’le a constitution; | list as he asserted of the soul of 
the universe, through its completion from many tilings. For he then said, “ .Since 
oil the constitution of the soul was effected cnnjurmably to the intuition of its composing 
artificer . Having constituted therefore, all the multitude of souls, lie divided 



BOOK \ ,] 


TIM/FUS OF PLATO. 


387 


them equal in number to the stars, separating the former from each other, 
accenting to the peculiarities of the latter. 

W ill you then-lore say that he distributed them equal in number, so that one 
pailial stml is ai ranged under one of (he stars, and that there are as many souls 
in quantity, as there are starry < iods ? For this may appear to l»e evident by his 
add ing, that each soul was distributed into each star. But how shall we say that 
this is a Platonic dogma, since Plato shortly after says, that the Deiniurgus 
disseminated some souls into tin* earth, others into the sun, and others into the 
moon? For from these words, he leaves a multitude of souls in each star. May 
we not say therefore, that the equal in number must not be surveyed mnnadicallv, 
but according to analogy ? For in numbers, the dread is analogous to the monad, 
thirty to the triad, fifty to the pentad, and in short, all the numbers after the 
derail, to all within it, and the second are equal in number to the first. Nor is 
the jH-ntad on this account equal in quantity to fifty, or the triad to thirty ; but 
they have the equal according to analogy alone. For what the triad is in 
monads, that thirty is in dreads. Perhaps therefore, the equal in number is thus 
to he assumed in partial souls. For since in each of divine souls, there is a 
certain appropriate number, which it antecedently and miically comprehends, 
this number when expanded, defines the multitude of partial souls which are 
arranged under it. And the number indeed of the souls which are primarily 
suspended from it is less, hut the power is greater; hut of those that are secon¬ 
darily suspended from if, the power is less, hut the number is greater. Each 
however, proceeds analogous to it. For thus in numbers, the tetrad in tens, and 
in hundreds, and in thousands, is analogous to the first tetrad. These things 
therefore, may he said, in answer to the present inquiry. 

It may likewise he added, that the form and the character accede to the 
attendants, from the leading (iods. But this form is number, defining the jiecu- 
liarily of life. As many therefore, as are the leaders, so many are the forms 
ot life which follow these, as for installer, Saturnian, Jovian, Solar, Lunar, and 
ill a similar manner in the other (iods. For the form originating from on high, 
pervades as tarns to the last attendants, and establishes all of them in a similitude 
with the leading God. For about every (Jod there are more partial finds; 
angelic orders unfolding divine light; ihemons, proceeding together with, or 
being the guards, or attendants of the God; and the elevated and magnificent 
army of heroes, previously repressing all the disorder arising from matter, con¬ 
necting the divine vehicles, and purifying the partial vehicles which revolve about 
these, and assimilating the latter to the former. About every God likewise, there 
is a choir of undchlcU souls, resplendent with punly, and a multitude of other 


388 


PROCLUS ON THE 


[book V. 


bouIs, at one time elevating the head of the charioteer to the intelligible, and at 
another, co-arranging themselves with the mundane powers of the Gods. And 
of these, some are distributed 1 about one, but others about another power of their 
lending God. On this account also, in solar souls, some are suspended from the 
lVconiun, others from the prophetic, others from the demiurgic, and others from 
the elevating power of the God. In other Gods likewise, all the souls which are 
the attendants of the same divinity, have not the same order, but some are 
distributed* about different powers of the (hid, and others participate more nearly, 
or more remotely, of the same power. All of them therefore, equally’ partake of 
the common form of their God. I’or in the Gods themselves, union precedes 
multitude, and one sameness, the difference according to separate powers. 
II ence, through these things it is evident, how souls an* equal in numlierto the stars. 

It is necessary however, to make mention on this subject of the conception of 
Acyllus, 4 viz. that partial souls are said to Ik* equal in number to the souls of the 
stars, not according to a div ision about them, but according to a similar generation 
with reference to them, so as to consist of the same equal quantity of numlx-rs, of 
which each of the starry souls consists. For thus this man interprets the equality in 
numlH-r of p* rtial to total souls, as signifying that each partial is divided into the 
same numlier of parts as the starry soul under which it is arranged, and distri¬ 
buted by the father. Hence also, the former is similar to the latter; so that all 
souls do not possess all-various iuiiuImts, Init some less and otlu rs more, the 
ratios in all of them Iscing the same. For Plato does not define the numher.s, but 
the ratios of the parts. We however, have before observed, that nothing prevents 
partial souls from differing from those prior to them, in the multitude of the terms ; 
and what the mode is of their difference, we have deiuoiistraU d. And thus much 
for this particular. 

But now the first distribution of partial about divine souls is effected, before 
they Isecome mundane. l or both according to a supermundane and mun¬ 
dane co-arrangement, parts are woven together with wholes. .So that if in 
the temples which are here, there is a certain establishment 1 of those that 

" For etrotrat here, wlneli is csideiilly erroneous, 1 read hurr/ictrai. 

1 Instead of utfxiverui here, it is necessary to rt ad ttuy vtrat. 

1 For trtoi here, ll is neei ssarv to read ctosiji. 

4 T hu \cyllus isnol mentioned by any wriler besides t’roctus, nor by him elsewhere. 

1 I’roelus here alludes to that part of initiation into the mysteries which yvas called Opontrfiof, or col¬ 
location on a throne. Hut llus consisted in placing him who was to be initiated on a throne, clothed 
iu a sacred and mystic dress, jud aer ompauKd With solemn riles> the other mystics m the mean lime* 
dancing about the throne. 




HOOK V.] 


TIMiT'l’S OF PLATO. 


3d9 


arc initiated, it will convey to us an intake of this demiurgic co-arrangement 
of partial with total souls, and of their distribution about their leaders. For 
divine souls tlienist Ives are distributed about the jiowers of the total soul of the 
universe : for they proceed according to the multiform powers contained in it, and 
are established, some of them in the circulation of the same of this soul, but others 
in the periods of the circulation of the different. Ilut again, about these divine 
souls, partial souls are arranged, distributing their total powers, bein'; co-elevated 
witli them to the intelligible, tilled from them with immutable intelligence, and 
arranged by the numbers of their proper leaders. As therefore, these mundane 
divine souls ascend through the twelve Gods, 1 to the supercelestial place, thus 
also partial ascend to it, through divine souls. For they are united to them, 
according to the supermundane co-arrangement, which Timams calls distribution, 
as being effected according to the divine law, which is seated together with Jupiter, 
as it is writtf n in tlu- Gorgins, and in conjunction with him adorns the more total 
and more partial orders in the world. Hence there is one similitude of all partial 
souls, and a distribution according to the empires of the Gods. And the Demiur¬ 
ges is the cause of both. These things likewise pertain to souls in a supermundane 
manner. So that the dilferenccs of souls are not, as some say, from habitudes of a 
certain kind, but from their peculiar essence. For the co-arrangement of them is 
with different leaders, ami the distribution of them is essential. For what they 
posses* from the one fabiication, they possess according to essence. 

Since however, partial souls are said to be distributed about the stars, it is 
evident that they have the fourth order from the soul of the universe. For with 
this soul, the souls of the celestial spheres, and also those of the sublunary 
spheres, which comprehend the whole elements, subsist, lint under these are the 
stars, and such more partial genera of Gods 1 as are comprehended in the whole¬ 
nesses of all the before-mentioned circulations. And lastly, under these are 
partial souls. Hence the soul of the universe is alone universal. The souls 
that are allotted the government of the circulations, are universal partial. Those 
that are comprehended in these circulations, are vice versa, partial universal. 
And in the last place, partial souls have alone a partial subsistence. Plato 
therefore calls all the divine souls that are comprehended in their wholenesses 

1 i. c. Through 1 lie twelve Gods that belong to tiic liberated order, and which arc divided into four 
triads. Of tlie-r triad' alio the first, winch consists of Jupiter, N« plinic, and Vulcan, is demiurgic or 
fahric.itirr ; iln- veroiul, rtniMMing of VcMn, Minerva, and Mars, is of a guardiau characteristic; the 
third, which is composed of Ceres,Juno,and Diana, is vivilic ; and the fourth, which consist* of Mer¬ 
cury, Y< nus, and Vpolio, is of an harmonic and elevating characteristic. 

* And these arc the satellite* of the stars. 


390 


rnocLUs on the 


[book v. 


start , whether in heaven, or in the sublunary region, giving to all of them a com¬ 
mon name, from things known to all me n. For all of them have entirely certain 
starr)-formed vehicles; since Socrates also assimilates partial souls leaping into 
generation, to the stars, according to their vehicles. For he says, that some of 
them were disseminated by the Deiniurgus about the earth, and the moon; as it 
would lie absurd, if partial souls were alone distributed about what are properly 
called the stars, but the other (iods should not be leaders of the herds of souls, 
which exist in each clement analogous to them; v iz. the aerial, aquatic, and terres¬ 
trial (iods, concerning whom he says, that tin y become \isible when they please.' 
Hut as we hate said, he gives to them a common name from things obvious to all 
men, and in consequence of not neglecting to survey that which is sensible.* 


// 


“ Anil causing them to ascend as into a vehicle, lie pointed out to them 
the nature of the universe,” 


Such then fore as say, as the great r l heodorus, that the vehiele of the soul is 
the nature of the universe, neither speak conforinahlv to things themselves, nor 
to the words of 1*1 ito. for neither is the nature of the uuiver.se tin* vehiele of a 
partial sold ; lor it is sullieieut to sueh a soul to eomlm t a partial nature rightly ; 
lior can we co-arraiige with what follows, the expression, he JhhiiUiI out. Aim* 
will they sp, A conformably to the nature of tin- thing, who look, not to the fol¬ 
lowing, Imt to the forint i colon, and say that by the vehicle, a star is signified. 
For where is the vt bit le of a partial soul, whit li fills into generation, said to Ik* 
n star, i v< n though you should spi ah n| the « orpon d star, since a star always 
ahull s ou high ? Hut it seems that both these w< rt persuadi d to adopt this opinion, 
from tin Deiniurgus not first constituting the vehicle, and afterwards causing the 
sou! to asc 4 ml into it, though they ought to have s*-< n, that m consequent e of the 
veliii le hi mg form* d at the same time with the soul, it would !><* superfluous to 
represent tin Dt niiurgus eon-tituliug the body first. To which may he added, 
that it has been hi fore slmwn, that flit* I)« miurgus produced bodies in conjoin turn 
with souls. If therefore, it he requisite both to follow tilings themselves, and the 
doctrine of IMato, it must he said, that the nature which is pointed out by the 
Deiniurgus is one thing; the star under which the soul is arranged anutlier, and 
this incorporeal ; and this vehicle wInch is subservient to souls, another, it is 


* lit tier it follow s I tut in each uf tlie s ]» 1 111 s of (lit- elements, tficrr n imr le^nling (mil liavin^; a 
(tarr^-fuinu ll *eliule, ami numerous s.iti llite> uliout lliij diviuiq, m iliv same in inner as in (lie q>Lerea 
of the ]>1 aneIs, uml the qilirn* of tlie find stars. 

1 For iffOi /rty licrr, it u necenvary to nail uioOfrer. 




iiook r.] 


TIM/l-lS OF PLATO. 


391 


aKo requisite to sav, that souls ascending into their vehicles, taeame citizens ofthe 
universe, proceeded into, and were arranged in subjection to the whole world ; that 
souls likewise were divided together with the stars; and that they surveyed Nature 
and the whole mundane order, being themselves arranged above the nature of the 
world, but receiving their own proper mundane allotment. For in the first place, 
they were constituted ; afterwards, they were distributed about the divine go¬ 
vernments; and thus, in the third place, they ascended into vehicles, surveyed 
Nature, and were auditors ofthe laws of Fate; from all which, it is easy to per¬ 
ceive, that according to Plato, souls are superior to Fate, according to their high¬ 
est lit**. I*or that which the father ot wholes gave to them, is according to nature. 
Hence, as the [Chaldean] Oracle says, “ By understanding the works of the fa¬ 
ther, they fly from the shameless ' wing of Fate. Ibit they be in Cod, drawing vi¬ 
gorous torches, descending from the father; from which descending, the soul 
plucks of empyrean fruits, the soul-nourishing dower.” 

M hat tl lerefore is the vehicle ot the soul, and how dot's the Demiurgns cause 
souls to ascend into it ? It is requisite then to understand, that the great Ianibli- 
elms and his followers, are accustomed to say, that front all ether, which has a 
prolific power, the composition of the psychical vehicles is generated, divine 
bodies neither being diminished, nor constituting those vehicles by co-acervation, 
but proceeding according to divine lives, and giving morphe to partial pneumatic 
substances. It i> necessary, however, to conceive in addition to this, vvliat is 
more true, that the i-lahoratiou of these vehicles proceeds from demiurgic causes. 
For the maker * of every corporeal hypostasis constitutes these, who also pre¬ 
pares seats for thi' Gods in the world. For ho receives souls that are sent from 
the intelligible into the world, and gives different abodes to different souls. The 
Demiurgns of the universe likewise, constitutes them, and lie the first of all. 
II* 'nee also, he now causes them to ascend into vehicles, evidently producing the 
vehicle. For this was not fashioned in what lias been before said, hut the Dcini- 
urgus himself, having constituted this together with wholes, causes souls to ascend 
into it, and imparts to them the principle of their proper organs. For In; is the 
Demiiirgus of animals, and of tin* plenitudes of tin* universe. Hence, lie not 
only produces souls, hut he produces them together with appropriate vehicles. 
And on a survey of the conception of Plato, we shall find that it is truly admira¬ 
ble ami arcane,* since lie does not represent the Demiurgns as fashioning these 
vehicles from wholenesses which previously had an existence, as neither does he 

* For ni<t« lirrc, read arm Ft*. 

* i. c. Vulcan. 

1 For awop ijr#r also in (hiv place, read a*opp7r*r. 


rnoeiAJs on tiif. 


[nooi v. 


.103 

the vehicles of the planets and the fixed ' stars ; hut he says that the J)einiurt;tis 
p ulueed these, the junior Gods lending parts, ami from these causing the bodies 
to coalesce. This therefore, is an evident argument that each of these \ehicles 
is in a cerium respect self-constituted, mid ru»t fahrieated hy an ahlation of other 
things, lest it shouUl lie requisite that they should In- a^am refunded into 
anothi r tiling. For every tiling which subsists hy an abscission ol other 
things, since the aliscission is accompanied with a diminution of tin* whole, 
must necessarily he entirely restored to the whole, l or it is necessary that 
each of the wholes of the universe should always remain a whole; on which 
account also every vehicle of the soul ot this kind is p.-rpetiinl, and alway s the 
same vehicle is suspended front the same soul. I or each is thus naturally adapt¬ 
ed to subsist, as It was generated by the Ihmiur^us. For how «au we any 
lonjri r preservo the soul mundane, if we corrupt the \< !ii« lc ? .And how can that 
beany longer said to be mundane, ot which there is nothing in the univeise ! 
For it parti d souls were superior to a life in conjuiu lion with veliii les, tin v would 
also he sii|m nor to divine souls themselves. And if they were interior to such a 
life, how does the IJciniurttus immediately on tlu ir bcim; venerated, introduce 
them into these vehicles, as lie is now said to do * How likewise, do souls use 
vehicles, both in Hades, ami in the heavens, it these bodies are not jmi petually 
PusjM-nderl from them ? Hi it it is evident that they do list* them, both from what 
is asserted by Socrates in the IMi.rdo, and in tin l’ha drus. I’or in the former, 
he says, that .wills ascending into vehicles, prut eed to Acheron; and in the latter, 
(hut the x i hides of the dints In i //•' i truly managed, prin ted in n/nilihi mm, hut the ve¬ 
hicles of other souls that follow the Cods, primed uith ihj/u uln/, and seurcehf [.obtain 
the vision if the stipercelestiul place]. This therefore*, may also b«* demonstrated 
through other arguments ; and these things have Is en lieforo ideally asserted by 
us, and are now recalled to our recollection. 

From this likewise, we may survey the dilletvnre of partial and divine souls. 
For in the latter, tlie I)emiur^us placed the bodies in the souls, as heinir on all 
sides compri heiuh it in them; the souls not beitiij converted to tin; subjects of 
their government, but employing one immutable intellection, lhit in tlie former, 
he causes the souls to ascend into vehu h-s ; Itecausc they ar»* adapted to be friv- 
queutly Vatupushed by bodies, and to In* converted to the natures over which 
they preside, 1 when they become parts ol the universe; in tin* same manner as 
their vehicles arc subservient to tin* laws of Fate; and no longer purely live 
under tin divim lijjht of l*rovideiiee. And thus much concerning the vehicle of 
the soul. 

I liolr.iil of rXiiiwf lierr, it i> no,to rend iirVuw*. 

* Tor ^itu^Ktu lure, it is ikii mry to rrad hutkuvfom. 


BOOK V.] 


TLMJEL’S OF PLATO. 


3.93 


It is worth while however, again to recall to our remembrance, hut with a cer¬ 
tain accurate consideration of what has been frequently said, that since the whole 
of our soul is a medium between an impartible essence, and that essence which is 
divisible about bodies, we clearly obtain this latter essence from its vehicle. Fora 
connascent vehicle is suspended from our soul, having an appropriate life, in the 
same manner as the v chicles of divine and da moniacal souls. And this life is the 
partial essence, of which the soul antecedently comprehends the paradigm; so 
that opinion is established in the soul as the paradigm of sense ; but the power of 
deliberate choice, as the paradigm of the orexis in its proper vehicle, according to 
which it is moved to this, or to that place, and is impelled to do this thing or that. 
For these arc proximately the partial natures in the soul, and prior to these, the 
dillcrence in the soul of the all-various divisions of its essence, according to which 
ii is distributed into parts, and possesses something which is impartible, and a 
whole. Since therefore, we assert these things concerning the separation into 
parts in the soul, it is worth while to inquire, what we should admit the imparti¬ 
ble essence above our soul to be, since each of the souls superior to ours has an 
intellect 1 prior to it. For each of these partial souls has not an essential intellect 
above it. For if it had, it would alvvavs abide on high, in the same manner as the 
souls superior to it, in consequence of intellect always detaining it in the intelligi¬ 
ble, through always imparting to it its light. We have therefore already said some¬ 
thing court ruing this, and more than oner, and vve shall now assert more elearly 
what we conreive to be the truth on this subject, and vvliat divinity imparts to our 
intellect. Ib nee, vve have frequently spoken concerning vvliat the impartible is 
in each partial soul, it being a thing truly dubious, by extending our intellect to 
deity. For to leave an intellect to car h, and this partial, is a thing by no means 
to be admitted. May we not s.iv therefore, that each of these partial souls is 
essentially suspended from a certain d.emon, every d.rmon having a certain demo¬ 
niacal intellect above its* If ? A partial soul therefore, has the same intellect as 
the d.emon from which it is suspended, arranged as an impartible essence prior 
to it. Hence, the da-moniacal soul primarily participates of this intellect, but the 
partial souls that are under it, secondarily, which also makes them to l»e partial. 
For each lias a peculiar partible nature, but possesses the impartible, in common 
with the dannons that are above these souls, and to whom the impartible is pecu¬ 
liar. Hence diemons abide on high, but partial souls sometimes descend, divid¬ 
ing themselves about bodies, as l»eing more adapted to these. I*or if in partial 
souls, the genus of ditlerence is redundant, which makes them unable always to 

* Instead of evr here, it is necessary to read w*r. 

VOL. II. 


Tim. Pint. 


3D 


394 


PROCLUS ON THE 


[book V. 


energize according to all their powers, it necessarily follows, that they must l»e 
more familiarized with the life, which is di\isihle about body, ami !>e more remote 
from an impartible essence, and thus preserve the analogous to each of the ex¬ 
tremes; just a> the most divine of souls, through a similitude to intellect, are more 
exempt 1 from partible natures, ami are more united to the impartible essences 
above them, from which they are oonuasceiitU suspended ; ami also establish an 
intellectual order in souls. It appears likewise, that the intellect of each da-moil, 
as In mg a whole and one, is the intellect of the ihemou that proximately partici¬ 
pates it, but coinprctn mis also, the nuinbt r ot the souls th.it are under it, and the 
intellectual paradigms of them.* Kaeh partial soul therefore, w ill have, as an im¬ 
partible essence, the proper paradigm ot its» It contained in this mti llect, and not 
simplv the whole intellect, ill the same manner as the d.eiuou who is essentially 
the leader ot these souls. \\ e sa\ therefore, that tin impartible of each partial 
soul w hit !i is abuv i it, may be more accurately di lined to lie, the I or ill of it, w Inch 
i*i comprehended in the one intellect that is allotted the government of the il.emo- 
niacal series, under which each partial soul is arranged. \ud thus both the asser¬ 
tions are true, that the intelhs t alone ot i*ach is established lit the u itures winch 
always exist on high, and that each is a medium, between the impaitible above, 
and the partible nature posterior to it And thus much concerning these parti¬ 
culars. 

Itut after what manner does the Deiniurgus point out to these souls, the nature 
of the universe ? Is it by conveiting them to the world, and preparing them to 
survey the reasons contained in nature 1 'This however, is to make them less 
excellent, and to convert them from separate reasons to such as are inseparable 
from sensible*. But the Deiniurgus, on the contrary, elevates souls to the intelli¬ 
gible, converts them to himself, separates them from matter, and tills them with 
divine powers and demiurgic intellec tions. May it not lie said then-lure, that 
having the cause of nature in himself, he converts souls to himself? For every one 
who points out, entirely looks to that which he indicates. But the Deiniurgus 
alone looks to things prior to himself, and to himself, lie beholds therefore the 
nature, which he indicates to souls, in himself. For he contains the unical prin¬ 
ciples of all things, and pre-established in himselt powers effective ol the gene¬ 
ration both of other Brings, and of nature. And as he antecedently contains 
bodies incorporeally, thus also, he comprehends nature siiperuaturally. I liese 
things therefore arc* rightly asserted, it is necessary however to speak after 

* tor tiwTtioOai here, tl is necessary to read 

1 Instead of avrov til tins place, it is uecessary to lead avrut , 



hook V.] 


Tl.M/EUS OF PLATO. 


395 


another manner, not only placing idea in the Demiurgiis philosophically, hut 
likewise, as thcnlngists teach, surveying Nature primarily, pre-existing intellec¬ 
tually in the vivihe deity. Lor hem" suspended from thence, she governs this 
visible world, assimilates material to immaterial reasons, am 1 refers corporeal to 
primordial motions, lint it is necessary, to survey Nature secondarily, accord¬ 
ing ' to the mundane order of the vivific (ioddess, conformably to what the 
Drat les say, that immense Xafure is suspended from the back o) the Goddess. From 
her primary subsistence however, in vivilic dcitv, she proceeds into the demiurgic 
intellect. It is likew ise requisite that souls should survey the fountains and roots 
ol Nature in orderthat they may liehold their ow n dignity ami the total series from 
whence they are suspended, and that adhering to this, they should contemplate 
the universe. For by directing their view to Nature herself, they co-arrange them¬ 
selves * with Fate. As therefore, the Demiurgiis himself, by antecedently com¬ 
prehending the paradigm of Nature, governs tiie universe, thus aI>o he is desirous 
that souls looking to the first and intellectual cause of Nature, should revolve on 
high, and conduct the whole world. For this is the highest allotment of souls. 
The Demiurgiis therefore, points out to souls, that fontal Nature, which pre¬ 
exists in the whole vivilic Cioddess, conformably to that oracle itself of the (iods, 
which they delivered to their genuine mystics. Hut since souls have second and 
third lives, the Demiurgiis also gives to them the reasons, or productive principles 
of these. 


“ lie also announced to them the Laws of Fate.” 

That this is the second speech of the Demiurgiis, again proceeding to souls 
through words adapted to souls, is evident. The former speech however, of the 
Demiurgiis, is immediately addressed to the junior (iods, as (iods of (iods. Hut 
the second speech 1 indicates that the Demiurgiis tills also these souls with words 
or reasons, hut not immediately as he does the junior (iods. And the scope 
indeed, in the former speech, comprehends a representation* of providential 
reasons, hut in the latter, of the laws of Fate. Having therefore premised thus 
much, w e say, 1m taking ourselves to the things which are the subject of conside¬ 
ration, that Fate must not 1m* said to he a partial nature, as some of the lVripa- 

* The word-* frvrrpvt *nrn, arc omitted in this place in the original, but ought to be inserted. 

* For ent/rnn In fC, read inorni. 

1 The words i} <V ttvrrpa, arc also in this place erroneously omitted. 

4 I or here, read t^^xxeiv. 


306 


IMtOCLUS ON THE 


[book V. 


tetics, such as Alexander [Aphrodisiensis] assert it to be. For this nature is 
imbecile, and not perpetual, lint we antecedently assume from common concep¬ 
tions, that the power and empire of Fate are very great and stable. Nor is it 
the order of the mundane periods, as Aristotle says, who calls the increase which 
deviates from order, preter-fatal, as it this order was constituted by I*ate. And 
the cause of order indeed, is one thing, but order itselt another, Nor must it be 
said, that Fate is soul in habitude, as 1 heodurus asserts it to be. 1 or such u 
form of life is not a principle in wholes. Nor is it simply Nature, as Porphyry 
says it is. For many tilings which are supernatural, and out ol the dominion of 
Nature, are produced by Fate, such as nobility, renown, and wealth. Fur where 
do physical motions bring with them the cause of these ? Nor is it the intellect of 
the universe, as Aristotle again says in a « ertain work, if the treatise concerning 
the World was written bv him. For intellect produces at once, all things which 
it produces, and is not at all in want of a government which proceeds according 
to a certain jK*riod, and a continued and well-ordered series. 'This however is the 
popularity of Fate, viz. a series of many causes, order, and ajieriodicul production. 
But if it he requisite to comprehend eoncisely the whole form o! it, we must say, 
that it is Nature according to its subject, but is deified, and tilh d with divine, in¬ 
tellectual, and psychical illuminations. For the oilier of the Cods who ari called 
AToi/'t [rruv uoi^yiTutv xa/.vjufwiivj and the more excellent genera, terminate 
in Fate. For these imparl powers from themselves to the one life of it; and the 
Dt-miurgus of wholes, collects and unites all these gills, and all these plenitudes, 
and demonstrates them to be one power. For if the visible bodies are tilled with 
divine* powers, hy a much greater priority is Nature deilied. And if the whole 
visible world is one, milt b more is the whole t sstiice of Fate one, and lias its com¬ 
position completely tilled from many causes. F«*r being suspended from the pro- 
vidt nee of the Cods, and the demiurgic goodness, it is rendered one, and governed 
according to rectitude hy these; since it is a reason consisting of reasons, one multi¬ 
form power, a divine life, and the order of things that have an arrangement prior to it.* 
II ence also the ancients, looking to this variety, and multiform nature ol Fat<, were 
let! to ditleivnt opinions concerning it. For some called it a Clod, on account of its 
participation of deity, others, a (hcinon, on account of the ellicacious and at the 
saini lime multiform nature of its production; others, intellect, because a certain 
participation of intellect proceeds into it; and others, order, because every thing ' 
which is arranged, is invisibly comprehended hy it. But Plato alone [truly] / 

* The word thu* ii omitted in llns plate id the original, but obviously ought to be inserted. 

* Fate therefore i» Nature deified, or Nature considered according to her summit. 


BOOK V,] 


TIM.El’S OF PLATO. 


3f>7 


surveyed the essence of it; for lie calls it indeed Nature, hut suspended from 
the Demiurgus. I*or how otherwise could the Demiurgus point out Nature, unless 
he contained the principle of it m himsell * IIow likewise could he announce the 
laws ot l ate, altt r pointing out the nature of th** universe, except liv constituting 
Nature, as the one connected receptacle of these laws ? But in the Politicos, he 
in a still clearer manner, suspends the secondary life of the universe from Fate, 
aftt r the separation from the universe of the one da-mou that governs it, and the 
many du-tunns that are the attendants of that one. Ilence, he removes from the 
world, their providential inspection of it, and only leaves it the government of 
Fate, though the world always possesses hoth these, hut the faille separates the 
latter from the former. For he says, that Fate and connascent desire convolve 
the world ; just as the Chaldean oracles say, “ lh.it Nature rules over the worlds 
and works, and draws downward, in order that heaven may run an eternal 
course; and that the other periods of the sun, the moon, the seasons, night, and 
day, may lie accomplished." Thus therefore, Plato also says, that the second 
period of the world is convolved by Fate, but not the lirsl and intellectual period; 
all but clearly asserting, that he eonceivi s this [’ale which proximatelv moves the 
sensible world, to lie suspended from die invisible providence of the Cods. For 
establishing prior to this Necessity, the mother of the Fates, he convolves* the 
world on her knees ; as he says, in the [10th book of the] Kepublic. 

And if it be requisite to declare my opinion, Plato places these three causes of 
order, successive to » aeh oth« r, vi/,. Adraslia, Necessity, and I’ate; the first being 
intellectual, the second supermundane, and the third mundane. Fur tin. Demiur¬ 
gus, as Orpin us says, xras nurtured indeed by Adraslia, hut associates xtilth Necessity, 
and generates Fate. Ami as Adrnstia was comprehensive of the divine institutions 
(iscrufov*) and collective of all-various laws, thus also Fate is comprehensive of 
all tin* mundane laws, which the Demiurgus now inscribes in souls, in order that 
he mav lead them logi ther with wholes, and may definitely assign that which is 
adapted to them, according to the dillerent elections of lives. For on (Ins account , 
an erroneous choke Lads the soul to a dark and atheistical life, but a pious choice 
conducts it to heaven, under the guidance of xchotcs ; because each choice is full of 
the laws of Fate, and souls, as Plotinus says. In-take themselves to the place 
announced to them by the law which they contain. For this is the peculiarity of 
the providence of the Cods, to lead inwardly the subjects of their providential 
care. And why should this be wonderful, since Nature inserting material anti 

1 Instead of rpt<p<i here, it is nccesvarj to read trrex^tt. 

* In the original but it is obviously necessary to read Ocr/ivr, 



IMtOCLUS ON THE 


[book V. 


398 

corporeal-formed powers in corporeal masses, moves them through these powers ; 
earth indeed through gravity, hut fin* through levity? In a much greater degree 
therefore, do the Clods move souls through the powers which they disseminated 
in them. Hence, if they lead souls according to the laws of Fate, these laws are 
in souls, pre-existing indeed, intellectually in the Demiurgus; for with him the 
divine law is established ; hut existing in divine souls; for according to these, 
tlie} are the leaders of the univeise, and participated hv partial souls; for 
through these, as they move themselves, they h ad themselves to an appropriate 
place. And through deliberate choice indeed, they err, and act with rectitude; 
hut through law, they distribute to themselves an order adapted to their former 
conduct. \\ hen therefore, souls become mundane, tin n also thev survey the 
power and dominion ot l ate, supeniull\ suspended from providence, and receive 
the laws ot Destiny. 1 or the I>« miurgiis pointed out !N time to them, as some¬ 
thing diflert nt from them, but lie announced to them the laws of l'ate, as inscrih- 
ing them in their essence. For the d« tniurgic words, proceed through the essence 
itself of souls. As therefore, he inserted the words prior to these, in the junior 
hods, thus also, he inserts these laws in partial souls. 

.And showed them, that the first gent ration, distributed in an orderly 
manner to all of them, would he one, lest any particular soul should be 
allotted a less portion of generation than another.” 

Souls arc essentially supernatural, supermundane, and lievond Fate, because 
they have their first subsistence separate from this world ; hut according to their 
vehicles, and the allotments which they were destined to govern, they were gene¬ 
rated mundane by the Demiurgus, and received tins order. Hence, alter the 
suspension from them of their vehicles, the Demiurgus announces to them the 
laws of bate, by which they were allotted the government of bodies. Just as if 
some one being desirous’ of political tumults and senatorial offices, should 
impart his wealth appropriately, hut not yet perfectly, 1 such also is tin* condition 
of souls under l'ate. for not only the vehicles of these, but likewise of tin- Hods 
themselves, are led by Fate. In order then fore, that these souls, together with , 
their vehicles, may Is come situated under the dominion of Fate, it is necessary 
that they should descend, and associate with generation, which is the second 

V 

Tor nynpittot in this place, it appears to me lo be iirctssarv to read r^o/ioot. 

to the original <,i. oi/riui (ion ni v \<n vro rijc fifiapfirn/v, lint ovb’ is evidently sujierfiuous and 
erroneous. Isomelbiug lustead of it is peiliaps wanting, as the whole of the sentence is obscure. 


BOOK T.J 


TIM/IX’S or PLATO. 


300 

tliiri" after their semination. For tli.it is tlio leader; lint this is a certain srcon- 
<lar\ distribution of tin- vehicles, under tin* divine circulationjust as there was 
a distribution ol souls thcmselvc*s, into tin* souls of the; stars, 1 and wLicit was 
rflected li_\ tin* one demiurgic rauso. Iionro tins ilistriliution is |HTpctual, and it 
is impossible* that thoro should In* a mutation of such-like loailors. It is tliori fore 
also oliootod hy Fate, For this power has dominion over periods, is connective 
both o| toi.il and partial periods, and is collective of similars to similars in divine 
and partial souls. J'or through the union of these with each other, tluur vehicles 
also are connasrent with each other. Hence, vvlie*n a partial eo-arrangcs itself 
with a total soul, the vehicle of it also follows the vehicle of the divine soul. 
And as the former imitates the intellection of the latter, so likewise the body of 
the former adumbrates the motion of the latter. 

The lirst semination therefore, is that of vehieles, which not only clearlv shows 
the soul to tie mundane, lint also m-arranges the w hole composition of it under 
its proper leader. For it is one timer to lie mundane, and another to he lunar, 
or M emuial; since the latter is a more partial form of life. And as the soul 
hav niir ascended into its vehiele becomes a citizen of the universe, so w hen it is dis- 
s» miuated in conjunction w ith its vehicle, it heroines a citizen of the lunar, or solar, 
or some other circulation. And the appendage indeed, of the vehiele of the soul to 
the universe, causes it to lie more multitudinous than the supermundane lift ; and it 
is as it were, as some s.iv, Inserted, lint the semination proceeding, causes the 
soul to obtain a more partial dominion. Alter the semination however, every 
soul has one definite generation ; hut souls make second and third descents, 
according to their own elections. Tin re is therefore, one generation common to 
allot them, lor it is ucressarv that every [partial] soul should descend into 
generation. 1 or such a form of partial souls, not being able to abide on high 
immutably, becomes at certain times subject to the sceptres of »ees>itv. Ifut 
these souls receive also fioin the* universe, the mortal form of life, and this out¬ 
ward hodv, and m addition to these* things, a phvsieal haliituele*. IJv leading a 
good life however, they arc also able while.; on the* earth to In* purified from the' 
the tilings introduced by Tate*: so far as th* v have no communication with 
body, except vvliat an abundant necessity reepurrs. I'or wliat e-flee t can the* 
works of Fate have* on the (Joiyplucan philosopher mentioned in the The*a*tetus, 
who astroiiomizes above the* heavens, ami who does not even know in vvliat part 
of the earth lie due Us ? itul when they are converted to the body, it is necessary 
that they should have communication with the gifts of Fate. And when they are 

* Iiotead of fin dm place, it n nrcrsv try to icael rtpipopat. 

* There is au oiniwion here m the original, of rwr arrpwr. 



400 


PROCLUS ON THE 


[book V. 


vanquished by the mortal form of life, they l>ecome the slaves of Fate. For the 
universe uses them as irrational animals. And this again befalls them from them¬ 
selves. For their choice was made after this manner, and having chosen, they 
lead a life conformable to their choice. It likewise 1 happens to them from wholes. 
For every thing is conducted conformably to its natural aptitude; e i erv form of 
life is of some utility to the universe; and nothing is left disorderly or indefinite 
in wholes; but all things are led to symmetry of life. Tims therefore, bouls 
according to progression, proceed trom a life which is alwavs well-arranged, and 
the first, to the last and fated life, through lives of a middle condition. From an 
order likewise, which is above Fate, they an distributed under the laws of Fate, 
and travel through the Fates, under the throne of .Necessity. 

II hat however, must the first gent ration be said to be, which the philosopher 
now delivers, and wlm li the Demiurgus proclaiming the laws of Fate, announces 
to souls? Fur there is not one opinion only concerning it Hut the divine 
famhlit Inis indeed, c alls the seiiiin itiou of the vt hit It s 11 it- first generation ; and 
what follows favours his asset tint). 1 or Plato atlds, as continuous with this, 
“ lint it mis ntcissarij that haring disseminated t/um, t Sr." /V certain other pi rson 
however, interprets the first generation of souls to be, the one descent of them. 
For it is requisite that t acli of these souls should be eiitin !y eonvt rsant w ith gt ite¬ 
ration; since this is the peculiarity of them. lie therefore, simply determines 
that there is one certain ilesci nt of each soul. Hut the solution ih livered by our 
preceptor, is more accurate. For he says, that to every partial soul one descent is 
defined, not simply, but according to each period of the dirineh/ generated nature. 
For it is not probable that any nm partial soul, either of those that are called unde- 
fib.-d, or of those that are capable of being contaminated vv it h vice-, and of vv andering, 
should for every period abide on high. For the soul vv liich is able to abide on high 
for one whole period, immutably and without inclining to generation, cannot de¬ 
scend into generation, in another period. For it has preserved its* If free-from guilt, 
during the evolution of all the figures of the universe. Hut there areaheaj/s the same 
figures again and again. Farther still, the life of a partial soul, is less extended 
than the period of the universe. Hence, if if is sufficiently aide to remain 1 on 
high, through the whole of this period, it is allotted an immutable intellectual 
power. For it w ill live w ith invariable sameness through the whole of time. So 
that if the whole of time in its evolution, effects nothing new in this soul, it is 
one of the beings that always abide in a condition conformable to nature. 
II* nee, it is necessary that every partial soul should make one descent in each 


1 For bicivofirjv here, it is necessary lo read tiajiorijy. 


nnoK v.] 


TIM/EUS or PLATO. 


401 


period ; l»ut some souls a greater number of descents than others, in consequence 
of employing an abundant freedom of will. But Plato calls this descent the first 
generation. And this j>, evident from his adding, when speaking of the allotments 
after the first generation, “ that the depraved soul should, in the second generation, be 
changed into the nature of a woman." Hence lie calls the first generation, the 
descent from the intelligible. But since the first takes place, after the semination 
of the vehicles, according to which souls first become subject to Fate, on this 
account he adds: 

“ But it was necessary, having disseminated them severally into the 
instruments of time] adapted to each, that the most pious of animals 
should be born.” 

loir this was necessary, after the semination into appropriate stars ; and this is the 
first law of Fate, that every partial soul in each mundane period, should associate 
with generation. For it is nercssary that the period of this soul '•hnuld lie less 
extended than tin' period of the universe, and that (his should lie common to all 
partial souls. But tin *e souls di/f< r from each other, according to the empire of 
the (bids; for different herds of souls are arranged under tin* dominion of 
different finds; and also, according to tin* reasons which they exert. For of the 
souls which are under the government of the same divinity, some choose a life 
adapted to them, but others dn not. And some partake of the same divinity, 
according to a different power, but others also according to a diflerent order. 
For what, if some of the souls which are suspended from the prophetic power 
of the Sun, should exert a medical, or teh.-stic 1 life, hut others a Mercurial, 
and others a Lunar life? For there is not the same mode of variation in both. 
Farther still, souls likewise differ according to their drlilierate choice. For 
though two souls should choose a telestic 1 life, it is possible for one to be con¬ 
versant with it with rectitude, hut the other in a distorted manner. For each 
life rec« ive> the well and the ill. So that if it be requisite to speak summarily, 
they arc < itlier under the dominion of the same power, choose the same life, and 
live after the same manner ; or being under the same power, they do not choose the 
same life, and live similarly ; or they are neither under the same power, nor choose 
the same life, nor live after the same manner. For this is the last difference of all 
of them. So many therefore, are the inodes of differences. For as there are 
three, we must either deny all, or affirm all; or deny two, but affirm one; or 

* Instead ufrcXnoi' in llns|tlaee, it is necessary to read rcXeffrwot'. 

* Here also, for rrXcior, read rtXr/rriKor. 

Tim. Plat. Vol. II. 3 E 


402 


PROCLUS ON THE 


[noon v. 


vice versa, and this in a three-fold respect: viz. the extremes, of the midde ; or the 
first and second, of the last ; or the remaining two, of the first. Hence it 
is necessary that there should he so many differences 1 at first, of the choice 
and life of the soul. 

As we have said however, one descent in each period is common to all these 
souls, lest, as he says, a certain soul should be allotted by the Demiurgus, a 
less portion of generation than another, being alone l»esides others, frequently 
coin|H-lled to descend. That which is in our power therefore, is in these souls 
mingled with necessity'. For by how much the more partial free-will becomes, by 
so much the more is it diminished according to power. Hut in divine and da*- 
moniacal souls, the life is liberated, unrestrained, and ca-^y, and exempt from all 
necessity. Hence souls make from themsehes their first descent, and are led by 
l ate. And in these, the freedom of the will is more abundant, because destiny 
also is essential to souls. For if the law of Fate in them, leads them to the first 
generation, much more will this be cflei ted by the law which is in the universe, 
and by the power of Fate. Hut they make their first descent, or are disseminat¬ 
ed altouf the \isible (>ods, in ordi r that they may ha\e these as their saviours, in 
thtir wandering about generation, and that they may m\oke them as their proper 
curators. Since however, not only animals are constituted on the earth through 
souls of this kind, hut likew ise in the other elements ; nor man alone, for this is 
known to us, hut other animals more dome indeed, yet at the same time generat¬ 
ed; for that which liies for the shortest time, does not immediately subsist after 
eternal animals, hut that which h\cs for a more * \tended period ; and it is neces¬ 
sary' th.it those rational animals which live for the longest time should exist prior 
to those that are most obnoxious to death since this is the ease, Plato compre¬ 
hends all these in common, by saying, “ it ud* nicmurt/ that the most pious of ani¬ 
mals should be bornT For this is adapted, as 1 mav say, to all the participants 
of intellect, and to those animals that are capable of being converted to the («ods. 
Hut in what follows, he speaks concerning the human nature. 

“ Since how ever, the human nature is twofold, be showed them that 
the more excellent genus was that which would a Iter wards be called man.’* 

rhe human species indeed, has heen already constituted, and every mortal 
nature, according to the demiurgic intellections; hut the discourse dividing what 
has been constituted, first gives subsistence to that which is more excellent, ami 


1 For tiafepar id this place, read ftafopat. 


hook v 


TIM^l S OF PLATO. 


403 


afterwards to that which is subordinate in this species. For Plato knew that tin? 
male is more adapted than the female to the demiurgic intellect and the most di- 
vine of principles, and is more allied to immntahle and undeliled souls. Hence he 
lends soul-in their first descent into men. Thus also in the Plia-dnis, he leads the 
soul that knows most, into the generation of a man, and there likewise the second 
and third, and as far as to the soul of the ninth rank. What then, shall we sav, it 
is impossible for souls that have recently arrived at perfection, to pass into women? , 
Or I- it necessary that the soul that lives apocatastatically, should pass into the 
life of a man ; or shall we say, that it may al-o lead a life of this kind, when it 
comes into the nature of a woman? But if we admit tin* former, and not the 
latter, how can we any longer say, that the virtues of men and women are com¬ 
mon ’ l’or if the latter ne\er live cathartically, but the former frequently make 
apocatastatic lives, the virtues will he no longer common to them. To which 
may he added, the absurdity that Socrates having learned the mysteries of 
love from Diotima, should l>e elevated through her* to the beautiful itself; 
hut that Diotima herself, who elevated him, and who surpassed in wisdom, 
should not obtain the same form of life, because she was invested with the 
body of a woman. But if wo admit that women may live apocatastatically, it 
is absurd that souls should ascend from this nature, but by no means descend in¬ 
to it from the intelligible. I'or when they sutler a defluxion of their w ings, they 
are nearer to a less excellent nature, than when they are winged, and the accent 
is through the same things as the descent. This therefore, is also evident from 
history. I'or the Sibyll, when she proceeded into light, knew her own order, and 
manifested that she came from the (juris, by saving, 

between the t*od« anil men, a mean am I. 

Such therefore, are the necessary consequences from the things themselves. 

But Plato delivering the progression and diminution of life according to nature, 
first leads the soul into the generation of man, afterwards, into the generation of 
woman, and in the third place, into the brutal nature. I'or the soul descends 
from thu iindefiled and pure form of life, into that form which is robust, and 
retains intellect, but is material. Prom this it descends into that form of 
life which is material, and at the same time imbecile, but is receptive of an in¬ 
tellectual life. And from this form into that which is perfectly destitute of in¬ 
tellect. Thus also in the Republic, delivering the diminutions of life, he pro¬ 
duces the timocratic from the aristocratic form of life; from this, the oligarchic; 
from the oligarchic, the democratic ; but from this the tyrannic. And it may be 
said that it is possible for the tyrannic to be generated from the timocratic, and a 

1 For bt avrwv here, it is obviously necessary to read it’ ■«mjr. 



404 


PItOCLUS ON THE 


[book V. 


democracy from an aristocracy ; lmt Plato describes, a gradually subsiding mu¬ 
tation of political concerns, and conformably to this he here leads souls descend¬ 
ing from the intelligible, into men. For lie makes from them ail animal, which 
would afterw ards lx* called avr,p, man, man in" its appellation Jram grandeur and 
vigoroj nature; according to which also, it is more adapted to souls that are 
now descending. And thus much may Mitlice, in answer to the betore-meii- 
tioned doubt concerning the first descent ot souls. 

From these things tin refore, we m ty collect as a corollary, that fabrication and 
this universe had not a temporal Is giiiuiiig. For if the universe was generated 
from a certain liegmmng, it is also in < t 'sirv that the descent ot souls >• loiild have 
taken place from a certain beginning, and that there should have been a first soul 
that deso mb d. But the 1)« miurgus h ails the first deset lit ot each soul into the 
generation of man Hence it is necessary that the descent winch maki < man, 

should liot have be. n clli-cted through ..an, nor proceed into generation through 

this, the female not yet existing. Neither likewise, does the descent which makes 
man, impart a generation to woman, suue in this case it icon hi he pnssibh for the 
female to be generated, not from the male anil ft untie, but from a certain mate atone. It 
therefore, tin se things are impossible, it i> impossible that the male and the female 
[should have had a temporal beginning.j" But souls always di scern! into the 
male genera, prior to the female, the former not h< mg gem-rated from the latti r., 
And the speech of the I )ciiiiurgus is addressed to beings which are always gene¬ 
rated in the universe, and not to such as once received a temporal beginning. 
What then, it max he said, shall we assert of the male and the female! Aie they' 
not also hi souls tlienis. Ives, so that til these some are of a virile, hut otlieis ot «m 
effeminate nature 1 And how can it he said, that this is not necessary * l or it 
tin ■>e are in the tiods primarily, ami in setisihles ultimately, it is also necessary 
that they should exist m the media. I'or whence is the progr. ssion ot them as tar 
as to a sen-ihle nature derived, except through the middle essence ! 1 .other still, 

if the Demiurgus l*y connecting each soul with a vehicle, produces a certain ani¬ 
mal, 1 it is entirely necessary that tin* difference of male and 1.male m the soul 
should at the same time he apparent. For this is the division of animal. .Must 
we not therefore admit til it these are in souls 1 And how is il possilile we should 
not, since they are assimilated to their leading (»ods * For as they derive every 
other form from them, so likewise, they receive from them the peculiarity of the 

* In tlie original, lllere is nothin" more than u^iuror tern to 0rj\», tut to upotv, unit min. thing 
is evidently wauling. It a|'|H-ar» to me therefore, that the addition of the words nje yjwtuctjv apx’l*' 

is iireessarv. 

* Mi) is omitted heie, m ill. nngmal. 

1 Instead ol n £*r/y here, it is obviously necessary to read ti ivor. 



COOK V.] 


TIM/EUS OF PLATO. 


405 


malr ami llie female. In their generation also, virile ami effeminate souls are 
(1 | v iiii»il nrronliu^ to the genera of tin* animals which an here. Hut as they 
change the species' uflife, so liken ise they change these powers, some of them 
hein- rendered more elli-minale, Imt others descending; into a more robust and 
vigorous form of life. For that which has the tonn of hound in this sensible 
re-ion. is more infinite than the infinite wlueh is there [i. e. in souls prior to their 
deseentl; so that the lapse will he entirely into that which is less excel!, nt. The 
lapse, howeier, to that whieh is less ex* client, is at one time, to that which is 
nearer to tin-more excellent, and at another, to that which is more n mot* from 
it, lint is analogous to what is there arranged. Thus also it is said, that a Lunar 
soul deseended into the nature of man, in becoming the soul of M'lsa-us, and 
that an Apolloniaeal soul became the soul of the .Sibyl, llielahleof Aristophanes 
likewise, in the Ilan.piet, manifests that souls are divided an orthn- to the male 
and female, and that which is common from tin so [or that which is ol the common 
Render]. It is also evident, that mas.•ulme souls do not entirely proceed into the 
generation of men. imr feminineinto the Generation of "omen, by Turnons say- 
m- t that every soul makes its first descent into men; and that this is natural to 
it, n heeause in females, the cause is comprehended, as we have before observed, 
of the male in animals. 

“ And as souls arc from necessity implanted in bodies, and one thing 
accedes to, but another departs lroin, these bodies. 

S„„|, ,vhih- <h. v al.id.. Inal. "ill' H..- fallit-r. and am lill.-d "id. ini. Hi-..,. .-, 

from intull.Tlual nalm.-s, an- n..l al all in want nf tin- nlurtal-fnrna-il lift-. I nr tla-y 
„.r inl.nnl.Tial. |.nn-. and starry-lhr... nraans. n-v-.lv. Inn.-tln-r «.III .la-(.ods. and 

emorn in ,-uni.nn-linn ... tin- ..In world. Hnt nln-n ll.ny dn.. ,-nd ...to 

■. . . I„ ... . d "ill. a inati-ri.d l,ndy. and ,n- allntt.-d a.H..X..C 

,.. ... tin- rnllisatinn nf tin- n.n.l.d lit.-, »l.u-l> dnrm > .Is snlwaUT.ce 

from snnls tin-.-I.ns, la <■<„,»-» n.-c-saary, laranan >o„ls anl.-n, dnndj ^ 

l,nnd the ..Id,is‘ life in tin-spirit. For ..Wcl, « '>■" l*rmc.|.l<- ol 

se n..- ill riv.-s its anl.siat.-nc- laid. Ini... annls tin-.. . and Iron, the junior 

Gods’ From souls indrud. Is-rans,.- tlu-y have dumiuion ...or tin- »ludr- ol the 
irratinn.d Ufc. wind. they likewise adorn; hnt they would nr,dor go.ern nor 

• r«.r !| v t/ lure, re.td nf'n- 

■ for I.«.r, ..■» .r*'l butfrom , hat i„ mcdll ,,| v folio... 

* In the original, live word* »«. trapa aTt ouuUcd * uul ,rom 

evident they ought to be inverted. 


406 


PROCLUS ON THE 


[book V, 


adorn it, unless they were causally the leaders of its essence. But it also derives 
its subsistence from the Gods, localise parts energize together with wholes, and 
fecundity is present with partial souls, through a co-arrangement with wholes. 
If therefore, when souls were implanted in bodies, then the junior Gods produced 
the mortal life, and made another mortal animal, it follows, that the animation of 
the material body is one thing, whether it subsists in simple vestments, or in such 
as are composite and testaceous, 1 and the animation in the vehicle of the soul 
another. And the latter indeed, being immortal, the Demiurgus constitutes, but 
the former, which is mortal from the beginning, derives its subsistence from the 
junior Gods, because it is inseparable from material bodies. The peculiar life 
also of the vehicle differs from the rest, in the same manner as the immortal from 
the mortal-formed life. But tie* life which subsists in simple vestments, differs 
from the life in the composite body, l>eeuuse the latter follows the temjierament of 
the body, but the former may lx* disciplined, and is able to predominate over the 
corporeal temperaments. The vehicles therefore are triple:* for they are either 
simple" and immaterial; or simple and material; or composite and material. 
Of these also the lives are three; the first, immortal; the second, mor* lasting 
than the body ; and the third, perishing with the body. And thus much for this 
particular But the word implanted , manifests genesiurgic semination, together 
with at the same time signifying that the form of life is self-perfect ; just as a 
plant is ingrafted into another nature. The addition also of the words from 
necessity, manifest that the .semination is malt rial, but not divine and celestial. 

“ lie declared to them that in the first place, one connascent sense', pro¬ 
duced by v iolent passions, was necessary to all ; in the second place, love 
mingled with pleasure and pain , and in addition to this, fear and anger, 
and such other things as are either consequent to these, or naturally dis¬ 
cordant from being of a contrary nature.’’ 

The Demiurgus comprehended all the material and mortal-formed life ill three 
boundaries, and inserted the causes of this in souls, in order that they might rule 
over and subdue it. I or dominion is not derived from any other source than 
essential precedency. The irrational life therefore, suhsisls intellectually in the 
Demiurgus, but rationally in souls. Nor is this at all wonderful, since hotly sub- 

* Instead of aaTf* i> c< litre, it i* necessary lo read 

* For Tptrii litre, read rporXa. 

* Iuslejd of a»Voi in tin* place, it is obviously necessary to read arkovr. 


book V.] 


TIM/KUS OF PLATO. 


407 


sisLs incorporeal ly in the inti lligihle causes of all tilings. What else however, can 
we say that each ol these powers i-, than a corporcal-formed and material 1 life, 
"hit'll is gnostic ot things that fallen it externally, produces this knowledge 
through organs, i» not dependant on itself, hut on the things which it uses, is 
tumbled with material masses, and knows that which it knows accompanied with 
passion ? l or not < very passion which is produced in the animal, imparts to us 
a sensation ol itself, hut that which effects much agitation, as Socrates says in the 
Philehus. For it is necessary that a certain agitation should he produced about 
the sensoria. For neither are all the motions in the soul distributer! as far as to 
the body, but there are some, such as the intellectual, which pertain to the soul 
itselt by its< Sf. Nor do all the motions about the body extend as far as to 
the soul, but there are some which through their obscurity, are unable to move the 
soul. Sense therefore is produced, not from all passions, but from thn>c that are 
violent, which cause much agitation. Anri the mortal-formed sense indeed is par¬ 
tible, is mingled with missions in its decisions, and is material. Hut there is 
anotla . sense prior to this, in the v * hit lc of the soul, w liioli is, as with reference to 
this, immaterial and pore, and an impassive knowledge itself subsisting by itself, 
yet not liberated fro n morplic; because it also is corporeal formed, as being 
allotted its hypostasis ,i, body. And this sense indeed, lias the same nature 
with the piiant »sy. For one essence is common to both; yet externally proceed¬ 
ing, it is called sense; hot remaining within, and beholding innrpli;** and figures 
in the spirit, it is denominated the phantasy. So far likewise, as it is divided 
about the spirit, it is sense. Farther still, opinion indeed, is the basis of the 
rational life, but the phantasy is the summit of the second [or irrational] life. 
And opinion and the phantasy are conjoined to each other, and the irrational is 
filled with powers from the more excellent life. Hut the middle of the irrational 
life is unreceptive of supernal forms, hut is alone receptive of such as are exter¬ 
nally situated. And at the same time, it is common, and knows that which is 
sensible passively. Hut the material sense is alone perceptive of things which fall 
on it externally, and move it, not lieing able to retain the s|M*ctach*s in itself, ia 
consequence of being partible, and not one. For it is divided about the sensoria. 
The impassive therefore and common sense is fine thing; the sens** which is 
common hut passive another; and that which is distributed and passive another. 
And the first of these indeed, pertains to the first vehicle ; the second, pertains to. 
the irrational life; and the third, to the animation of the body. 


* For litre, it it Decenary to read reeXov. 

1 For avroil liere, read avnji. 



10H 


PROCLUS ON THE 


[book V . 


After sense, however, Plato arranges desire. 1 But tliis is life indeed, anti cor¬ 
poreal funned, always rew caving the hotly, ami alleviatin';: its wants; about which 
als<», pleasure and pain are surveyed, por these passions are likewise present 
with the other parts of the soul. For both in reason, and in anger, you may 
assume pleasures anti pains. Corporeal pain am! pleasure, however, are gem-rated 
according to desire. For of the body tin path to that which is preternatural, and 
the privation of life, produce pain; but the return to that which is conformable to 
nature, and the adaptation to life, produce pleasure. And that which in these 
passions is assuaged, or exhilarated,* is the cfiif/n/iiitlu part. Since however, these 
two passions arc primordial, and the fountains of the other passions, as Plato 
says in the l'hiUbus, and in the Laws, hence through the mixture of these, he 
gives a g« iteration to the other pa-shms, and denominates love a mixture ut plea¬ 
sure and pain. For love p< rtaiiis to all things. And so far indeed as the object 
of love is in its view, love is accompanied with pleasure; but >o tar as it is not 
vet present with it m energy, hive i< mingled with pain. Plato a >o < haracterizes 
the whole life of th sire through love, because this passion is most vehement 
about it. 

In the third place tin re fore, lie eiiuiuerati s anger. But anger is a life, n mov mg 
every thing which pains anti disturbs the body ; oil which account also the fear of 
the corruption of the body disturbs it. Lxcess however, anil deticieiicy' are 
surveyed about it, such as audacity and timidity, ami the attendants on these, 
ambition, contention, and all such effects as are produced from astonishment* 
about mortal concerns; the superior soul employing tins life, in order to the 
motion of the body. And these three geiiesiurgie powers indeed, have the follow¬ 
ing order. The body, as soon as it is born, according to the progression of ge¬ 
neration, participates of sense. I or it would not be an animal, nor would it 
possess appetite, unless it were generated sensitive. For appetites imh-d, are 
accompanied with sense, but senses* are not entirely accompanied w ith appe¬ 
tites. Hence, the animal is in a greater degree characterized by the sensitive, 
than * by the orectic. But after the participation of sense, the hotly apfs ars to 

■ Drain Is admirable dciiued t»y the l’y thagorcaiis to be a certain tendency, impulse and appetite of 
the soul, in order to be idled with somethin", <>r In enjoy something present, or to be disposed accord¬ 
ing to some sensitive inerts ; or ol’ the cut nation and absence, anil tnill-ptTCcpliuli of certain things. 
See ui\ translation of lamlihcliUs* l.ileol Pythagoras, p lib. 

1 Instead off uf*y/irioe m this pl.iee, it appears to me to he requisite to read t.(yvfincr. 

1 I or irtau* here, it is necessary to read xrcuii. 

4 The wools ui ft uorfiijofn are wanting in the ojigiual, but ought evidently to be inserted. 

5 Instead of o ry iptiruy in this place, it is necessary to read ij ry cyecTny. 


HOOK V.] 


TIM/EL'S ()!■ PLATO. 


HW 

he pleased and pained. Ami it is contracted indeed, l»y the external cold, hut 
relreslied liy the swaddling hands, and hd to a condition conformable to nature. 
Hut alter desire, as an increase of years accedes, it exerts the passion of amrer. 
l or anger is now the power of a more rohust and vigorous nature. Hence also ■ 
of irrational animals, such as are more material, live according to desire alone 
and participate of pleasure and pain ; hut such as are more perfect, are allotted a 
more irascible hie. Prior however to these appetites, as we have said respectin'* - 
sense, there is a certain summit of them in the pneuma or spirit of the soul. And 
this summit is a certain impulsive power, which is motive indeed of the spirit, 
hut guards and connectedly contains the essence of it; at one time being extended, 
and distributing itself into parts ; but at another, being led to bound and order, 
and regulated by reason. 

“ And that such souls as subdue these would live justly, but such as 
arc vanquished by them, unjustly." 

IIow tl lerefore can souls suhdue these corporeal lives, except by possessing the 
causes of them ? For through these they render them more concordant [with rea¬ 
son]. For every thing which naturally has dominion over the passions, contains 
in itsi It the reason [or productive principle] of them ; in order that hy looking to 
this, it may define the measures of their motions. Thus the anger in the breast 
was suppressed by l lysses ; for it bad been already disciplined by him. But the 
soul also adorns ext» rnal anger, in order that its motion may be just. If however, 
this inward angi r in him had committed itself to passion and material motion, it 
would have entirely corrupted the other well-ordered disposition of his soul. 
Hi •nee when souls subdue material passions, and adorn their inward lives, they 
live justly; lmt vv lien they are subdued by them they imperceptibly fall into injus¬ 
tice. For following the immoderate appetites of the body, their powers liecome 
inordinate, and unadorned, anil are exti nded about generation, in a greater de¬ 
gree than is lit. lint how do they at one time follow justice, and at another not ? 
For it was before said of them, “ Of those that arc always willing to follow justice 
and you'* May it not be said, that they are always indeed willing to follow jus¬ 
tice and the Gods, but that they do not always follow them, for the reasons as¬ 
signed in the Gorgias, which distinguish true will from the opinion which is 
governed hy appearances? Or may it not be said, that souls follow justice and 


■IF 


Tim. Plat. 


* For litre, read vpr. 
VOL. II. 


410 


PROCLUS ON THE 


[BOOK V. 


the Gods, in consequence of a divine nature presiding in them? For he who 
wishes that which is good, wishes to follow justice. For this is what was said 
in the lieforo cited passage, viz. “ that a divine nature has dominion in those that arc 
alnays a iilnn' toJolloxr justice and the Gods." For the divine part of us naturally 
follows justice; but the irrational forms of life follow the div me nature which is in us. 

“ That he also who lived well during the proper time [of his abode on 
the earth ' again proceeding to the habitation of his kindred star, should 
enjov a happy life.' 

Again, these tilings arehkewise effected!))'souls themselves. For being self-motive, 
they arrange themselves in an appropriate place, But they are also ellected by 
Fate. For this power delim s the appropriate allotments of each soul, and co¬ 
adapts them to the proper forms ot life. And in the third place, they are < fleeted 
bv the Gods, who dispose in an orderly manner the parts of the universe. For 
they distribute to all things that which is according to desert; and on this account 
it is said, that Justice proceeding to the* universe from the middle sphere of the 
Sun governs all things according to rectitude. As in wholes, however. Justice 
following Jupiter, is the avenger of vIiom* that desert the divine law, thus also, 
the energy ot Justice about souls, adorns those that forget the laws of 1 ate, and 
exchange for a more excellent, a subordinate life. And thus much m common as 
to tin se particulars. 

But what is the proper time, what the kindred star, and what the happy life ? 
The proper tunc therefore, is such as that which Plato defines in the 1 lraalrus, to 
the souls which are circularly led 'ruin hence, alter the first generation, viz. a 
thousand vears, or some otliei period of this kind, l oras this time pertains to 
those that choose a philosophic life, so another period more or less extended, is 
adapted to those that make a dillcri nt choice, this time not subsisting monadi- 
callv, but being defined according to the form of life. But the kindred 
star , is that about which the distribution of souls and tin ir vehicles is made. 
So that if there are some souls, w hich from the first, have their allotment about 
the earth, these after the first life, follow ing Justice, and the Gods, will return to 
the ethereal vehicle o*‘the whole earth, relinquishing the terrestrial bulk. And in 
this establishing themselves, ami the organ eonnaseeiit with tln-m, [i. e. their ethe¬ 
real vehicle,] they will themselves be filled with intellectual hie, but will fill tin ir 
vehicles with divine light, and demiurgic power. If also, there arc certain souls 
that proceed about the Sun, these returning to their wholeness, will together with 
it dispose wholes in an orderly manner, being allotted through a co-ordination 


nu ok v.] 


muxs or plato. 


411 


«i(li it, a power ot such a kind, as not to depart from the intellection of them¬ 
selves, in their pro\ idential attention to the universe. And the happy li/e, is that 
life which is defined according to the peculiarity of the leading powers, For these 
are in the order of da-mons, Inning partial souls in their possession. an<l elevating 
them to the intelligible, in the same manner as the leaders of the hi m rated Gods. 
Hence also, Plato« I.-ew here, calls these souls happy, as being susp( nth d from these 
leaders w ho are happy (vj'ex.ivi.wmv r lVT mv\ i. c. w ho are beneficent da-mons. For 
« very where, that which is proximatclv established above the nature which is 
thought deserting of its providential care, has the order of a beneficent damon 
w ith respect to it. 

It is requisite also to sunny the uninterrupted connexion of the theorems. For 
Plato constituted souls from the demiurgic and x ivilie cause, and alter their gene¬ 
ration, arranged different partial, under difli-n-nt divine souls, making the pro¬ 
gression and distribution of them to be supr rnmndane. After these divine souls 
also, he introduces partial souls into the universe, gives them vehicles, and dis¬ 
tributes tin ni about the stars. In the next place, he leads them into generation, 
and imparts to them the mortal form of life; and after these things, divides the 
lives ol them, and distributes allotments adapted to their lives. For the progres¬ 
sion to them, is from supermundane natures into the world ; but their descent from 
total life, is into generation. ISow tin refore, since he speaks of souls that are re- 
ston d to their kindred star, after tin ir first gem ration, and says, that leaving the 
body tin y obtain a happy life, how can we show that these things accord with 
what Is asserted in the Pha-dnis ? For there he who chons.-s a philosophic life, 
is restored to his pristine perlcction, through three lives. Or may we not say that 
the allotment whit h i-> here deliver* d, is not into that from whence each soul ori¬ 
ginally came; tor that is eflected through three periods, each of which consists of 
a thousand years; hut is a return to the star, under which it was essentially 
arranged, and m conjunction with which, it possesses a common life? For it is 
possible for souls that have not led a philosophic life, to he elevated by Justice 
to a certain place in the heavens, and there to receive the reward of the life w hich 
they passed in the human form. For this in asserted in the Piia-drus of the souls 
of those that are not philosophers. For the apocatastasis into the same situation 
again, is one thing, hut the ascent to the kindred star another. For the former 
requires three periods ; but the latter may be ell'ecti d through one period. And 
the former elevates the soul to the intelligible, from w hence it descended ; but the 
latter leads it to a subordinate form of life. For there are different 1 measures 
of felicity, and the return is two-fold, one of ascending souls, but the other, of 

1 The word frtapepa is omitted here id the original. 



412 


PKOCLUS ON THE 


[UOOK V. 


those that have ascended. So that it is possible for the soul that arrives at its 
kindred star, either to be co-arrangcd with the mundane powers of its (iod, or 
to proceed still higher. Its recuireney however, to the intelligible its* It, requires 
a jieriod of three thousand years. For through this, the highest winged condition 
is dice ted. 

“ 15ut that lie whose conduct was depraved, should in the second gene¬ 
ration, be changed into the nature ot .1 woman. 

We have liefure observed, that Plato docs not call the semination of souls the 
first generation, but the one descent from the intelligible, common to all partial 
souls. lie calls therefore, the second descent, the second generation, and makes 
the second descent to he, into the nature of a woman; just as the third is into the 
brutal nature, indicating by this, the well-ordered diminution of life. Thus also 
in the Pliadrus, lie denoniiuati s all the lives successively after the first generation, 
conformably to the second lives. 

“That both these, at the expiration of a thousand y ears, should return 
to the allotment and choice 1 of a second life ; each soul receiving a life 
conformable to its choice. And that in this election, the human soul 
should pass into the lilt* ot a brute. 

Plato here exhibits another order of life, and leads the soul from a more pow¬ 
erful to a more imbecile nature, and from an intellectual life, to one deprived of 
intellect. For why is it necessary that the soul should not descend from the first 
generation into the nature of a woman ? For it the female genus subsisted through 
an aberration from the male, it would l»e necessary that souls recently perfected, 
should begin from that which is according to nature [i. e. should liegin from the 
male only]; since that which is preti rnatural is every where posterior and adven¬ 
titious. But since the female nature is also in thetiods, what should prevent 
souls, in this respect imitating their proper leaders, from not only choosing lives 
adapted to them, 1 hut also the nature of animals allied to them ? It is not how¬ 
ever wonderful, that alternations should tube place, as we betore observed, l or 
that the male and the female not only subsist 111 mortal natures, but also in the 


* For aiOik litre, reatl ay>eoiv. 

* Instead of avrrjt here, it is necessary to read avro<«. 


IUJOK V J 


TJM/T-US OF PLATO. 


113 


impartible lives themselves of souls, may Ik* interred bv n—ain recollecting what 
was before asscited, \i/. that these sexual diflerenres arc Iioth in the natures 
j»tu<r, and posti nor to pailial souls. It is not proper however, to he incredulous, 
if in total souls, the vehicles are connasrrntly conjoined to them, hut in partial 
souls, they are sometimes conjoined, and sometimes not. For in the former the 
colligation is essential, hut in the latter, is the oiled of deliberatechoice. Hence 
in the former, the di\ision of the vehicle's is annexed to the ess< nee of the souls, 
hut in the latter, to the dilleri nces of their choice. And this mav lie inferred 
from what is asserted in the Hampict, in the table of Aristophanes. I or there, as 
we have hetore observed, the diiisifius of souls according to these \chicles, and 
the alternations of choice in these, about the mortal 'life, are clearly delivered. If 
therefore, you understand in what is said, that the nature of woman is immediately 
implied, I should thus interpret the words. Hut if every form of life, which is im- 
hecile, elleminato, and verging to generation, is symbolically signified through 
woman, as sonic prior to us, and these no casual persons, have thought, the words 
will not at all require such a solution as the above. Hut you m iv adopt either of 
these explications; though at the same time, it must he observed, that Plato stu¬ 
diously conceals many things through symbols. Whichever of these solutions 
tlir refore is arlopted, it is evident that the soul in its first descent, is not implanted 
in the female nature. 

From this also, I assume that according to Tuna us, the soul, man, and in 
short tin* universe, are imhcgntlt n. For if the soul was generated, and <h scended 
at a certain time into the first generation, it would impart the life of a mm. lint 
this man bring entirely generated, would be venerated from a female; and tins 
female would have a soul, which is either the first that has desreiided ; and if this 
ho the rasp, the assertion of Tima ns is false, who leads the soul in its brst 
descent into the male; or it is not the first, and prior to this female, it is neces¬ 
sary that the soul of a male should have generated the soul which is in it. Jjut 
again this male must have hern Generated a male from a female; or if this is not 
admitted, its existence must he from chance. If hmvcvi r this lie the ease, it will 
bein vain, a female not existing, from which and in which, the male mav 
rate. "i his female likewise, in the same manner as the male, must either he from 
chance, and have a soul which is the first that descended, and was -ourrated 
with it; or must he generated from the male. Hut this is impossible. Hence, 
neither of these was once generated, nor does the soul, and much less does the 
universe, pertain to generated natures. 


Instead of ptp^rra ^i ivatt in this place, il is necessary to read apfpirrau £wau, 


414 


PROCLL'S ON TilK 


[book r. 


“ And that in case vice sliouhl not even then cease in these, but should 
remain according to a similitude of the mode of gene.ation, then the 
soul should always be changed into a brutal nature correspondent to its 
disposition.” 

It i> usual to investigate what the deseent of souls into irrational animals, must 
be said to he. And some indeed think, that what are call, d brutal lives, are 
assimilations of men to brutes, for it is not possible that a rational essence 
should become the soul of a brute. Hut others admit, that if may be immediately 
introduced into irrational animals, for they say that all souls are of a similar 
form, so that they may become wolves and leopards, and the marine fishes called 
pnannnms. The true aiisw. r however to the impiirv is this, that the human sou! 
may enti r into brutes, but so as to pi issess its proper I ill, t ic nisei ted soul 11 < ng 
as it Were on, and being bound by sympathy, to the brutal natuic. And this 
Hide* d, is d< monstrated la ns through many arguuit nts, in our Coinineiitai is on 
the Plnrdrus; in which we have also snown that tliis is the only mode of inser¬ 
tion. If therefore it be requisite to remind the reader that this doctrine is Platonic, 
it may also be observed that in the Republic, the soul of'Thersites is said to have 
been invi-ti d with tl w nature, and not the body, of an ape; and in the Plradrus, 
the soul is s od to descend into a brutal life, but not into a brutal body. Por 
the life is in conjunction with the proper soul. And hi re, 1 imams says, that the 
soul is changed into a brutal nature. For the brutal nature is not the brutal 
body, but the life of the brute. And this, as we have said, may be assumed from 
our Commentaries on the Pha-drus. Hut that it is impossible for a recently 
perfected soul to become the soul of a brute, we may recollect from this, that 
brutality is something beyord all human vice, as Aristotle also says. lienee, it 
is necessary first to have i.iuuan vice, and thus afterwards the vice adapted to 
brutes. For it is not possible from the most contrary forms of life to have their 
perfect contraries, lienee Tima us says, “ And in case vice should not even then 
cease in these," by then signifying in the descent into women ; according to which 
mode of descent, becoming depraved, they are changed into a brutal nature of 
this kind. For from the first and more intellectual' forms of hie, the more 
irrational are produced through diminution ; from the hums that are more remote 
from habitude, those that subsist >n habitude; and the more imbecile, from the 
more robust. Since however, vice is multiform, the brutal nature may be survey- 


* I or nuirrpw here, It i* necessary to read tcepw rrpw» . 


BOOK V.j 


TIMAX'S Ol PLATO. 


415 


in each; and mi account ot this, (ho soul may lie connected with similar 
animals, ;»s IMato shows in the I'lnrdo. For the hrutal' nature in injustice, renders 
inf n "Dives , in timidity stags’ and in giuttonv asses. For each of these entirely 
possesses a certain transcendency, which departs from human depravity. 

“ And that it should not be freed from the allotment of labours, till 
following the revolution of that same and similar nature contained in its 
essence, it vanquishes those abundantly turbulent passions, tumultuous 
and irrational, adhering to it externally * afterwards from fire, water, air, 
and earth, and returns to tiie form of its first, and most excellent habit." 

The one salvation of the soul herself, which is extended by the Demiurges, and 
which liberates her Ironi the circle of generation, from ahnndanl wandering, and 
an inefficacious life, is her return to the intellectual form, and a flight from every 
tiling which naturally adheres to us from generation. lair it is necessary that 
the soul which is hurled like seed into the realms of generation, should lav aside 
the stuhhle and hark, as it were, which she obtained from being disseminated 
into these fluctuating realms; ami that purifying herself from every thins circum¬ 
jacent, she should heroine in intellectual flower and fruit, delighting in an intel¬ 
lectual lit**, instead of doxastic nutriment, and pursuing the uniform and simple 
energy of tin* period of sameness, instead of the aliuud mtlv wandering motion of 
the period which is characterized by dillen nee. For she contains each of these 
circles, and two-fold powers. And of her horses one is good, hut the other the 
contrary. And one of these leads her to generation, hut the other from genera¬ 
tion to true lieing. I lie one also leads her round the genesiurgir, hut the other 
round the intellectual circle. For the period of the same and the similar, elevates 
to intellect, and an intelligible nature, and to the first and most excellent habit. 
But this habit is that according to which the soul lieing winged, governs the 
whole world, becoming assimilated to the Gods themselves. And this is the 
universal form of life in the soul, just as that is the partial form, when she 
tails into the last body, and liecmnes something Ixlonging to an individual, 
instead of belonging to the universe. The middle of these also, is the partial 

1 Instead of Orupm here, it is necessary to read 

* ,n M ,hc c,li,i,,ns «f ‘lie Tini.-E.is, the word tl»Qry is warning in this place. For it is 

evident from the Commentary of Prod..*, that it ought to be inserted. Hence, instead of mr woXAve 
(lege sroXve) e x Xoe, »u. vertpoy rpoa^yra, «. A. we must read, rny no\yy o X Xoy, t^y Kat *«n-cpo, 
*po&pvyra, «, X, 



416 


PitOCLUS ON THE 


[book V. 


universal, when she lives in conjunction with her middle vehicle, as a citizen 
of generation. Dismissing therefore, her first habit which subsists according 
to an alliance to the whole of generation, and, laying aside the irrational 
nature which connects her with generation, likewise governing her irrational 
part by reason, and extending opinion to intellect, she will Ik* circularly led to 
a happy life, from the wanderings about the regions of srnw*; which life those 
that are initiated by Orpbeiis in the mysteries of Bat e lms and Proserpine, 
pray that tin y may obtain, together with the allotments of the sphere, and a 
cessation' of evil. But if our soul necessarily bus well, when living according 
to the circle of sameness, much more must this be the case with divine souls. 
It is, however, possible lor our soul to live according to tin- c ircle of sameness, 
win II purified, as Plato savs. Cathartic virtue, therefore, alone must Im- called 
the salvation of souls; since tins cuts off, ami vehemently obliterates material 
natures, and the passions which adhere to us from gi in ration; separates tin* soul 
ami h-ads it to intellect ; and causes it to leave on earth the vehicles with which it 
is invested. Tor souls in descending, receive from tin elements eliMi-iviit vehicles, 
aerial, aquatic, and terrestrial; and tlms.it last enter into this gross hulk. For 
how, without a medium, could they proceed into this body Irom immaterial 
spirits? llc-nce before they come into this body, they possess the irrational life, 
and its vehicle, which is prepared from the* simple elements, and Irom tln-se they 
ln*etime iuve-steel witli tumult, [or the* geiiesiurgic body,] which is so called as 
being foreign to tin connate* vehicle of souls, and as composed ol all-various vest¬ 
ments, and causing souls to be come- In-avy. 

The word tidhcrnu' likewise, manifests the external circumposition of a vehicle 
of such a kind as that of which In; is speaking, and the c olligation to the one 
nature contained in it; after which this last body, consisting of things dissimilar 
and multiform, is suspeiiih d from souls. 1 ui how is it possible-, that the de-scent 
should Ik* [immediately 1 from a life; which governs the whole world, to the* most 
partial form of life; ? For this particular and indivisible outward man cannot he 
connected with tin* universe, hut a prior descent into a medium between the; two, 
is entirely necessary ; whic h medium is not a certain animal, hut the supplier of 
many lives. For tin; desc e nt doe s not directly produce the* life of a certain man, 
hut prior to this and prior to the generation of an individual, it produces the life 
of universal* man. And as the lapse* is from that which is incorporeal into hoeiv, 
and a liie with body, according to which the soul lives in conjunction with its 

* For uunrruffui here, it is necessary to read uyaruvaat. 

1 It aj>|)urs to me, • hat the wore! yul)o\u.<jv is here wanlin". 


BOOK ? 1 


TIM I L'.s OI PLATO. 


417 


celestial vehicle; so from this, the descent is into a gcncsiurgic hotly, according 
to which the soul is in gem ration ; anti from this, into a terrestrial hoilv, according 
to w hieh, it hvi s vv ith the testaceous hotly. lienee, hefore it is surrounded w ith this 
last hotly, it is invostetl with a body which connects it with all generation. And on 
this account, it then leaves tins hotly, when it leaves generation. But if this lie the 
case, it tin'll received it, when it came into generation. It came howevt r, into gene¬ 
ration, prior to its lapse into this last hotly. Hence prior to this last hotly it received 
that vehicle, anti retains the latter after the dissolution of the former. It lives there¬ 
fore, in this vehicle through the w hole of the gennsiurgic |>eriotI. Oil this account, 
Plato calls the adhering tumult, the irrational * form of life m this vehicle; and 
not that which adheres to the soul in each of its incarnations, as licmg that w hich 
circularly invests it from the first. The connascent vehicle therefore, makes the 
soul to he mundane; the second vehicle, causes it to he a citi/a u of generation ; 
and the testaceous vehicle makes it to he terrestrial. And as the life of souls is 
to the whole of generation,* and the whole of generation to the world, so are 
vehicles to each other. With respect to the circumposiliun also of the vehicles, 
one is perpetual, and always mundane ; another is prior to this outward hody, 
and posterior to it ; for it is both prior to, and subsists posterior to it, in genera¬ 
tion ; and a thud is then only, when it lives a certain partial life on the earth. 
Plato therefore, by using the term adherin'', and by suspending the irrational nature 
from the soul, according to all its lives, distinguishes this irrational nature from this 
outw ard body, mid the peculiar life of it. lint by adding the words eiternally , 
and afterwards, he distinguishes it from the ronnascent vehicle m which the De- 
nviurgus made it to descend. Hence, this vehicle which causes the soul to be a 
citizen of generation, is a medium between both. 

Timaius therefore, knew the vehicle of the irrralional life, which adheres to us 
prior to this outward hody. For that this irrational and tumultuous crowd, which 
adheres to us, from lire, earth, air, and water, does not pertain to the first vehicle, 
is evident. For again, this must lie urged, in consequence of some of the inter¬ 
preters not fathoming the depth of the theory of Plato concerning the psychical 
vehicles. Hence, some of them destroying the [first] vehicle are com [idled to 
make the soul to lie sometimes out of all body. But others preserving it, are 
forced to immortalize the vehicle of the irrational life; neither of them separating 

1 For \oyov here, it is necessary to read aXoyor 

1 Tlie original, vvliuli is evidently corrupt and defective in this place, is, rai m « x *« •ix*'*' Tt l" 
ycrtiri* siXijv. Instead of wllub, I read, rai ut f x r * »J <?*"! VX*"' n P °* "1* Y'rtoiv oXijr. 

Tint. Plat. Vol. II. 3 G 



418 


PIIOCLUS ON THE 


[book V. 


t!><* connate from the adherent vehicle, the prior from the posterior, and that which 
was fashioned by the one Demiiirgus, from that which was woven to the soul by 
the many Deminrgi, though these are clearly distinguished by IMato. It is evi¬ 
dent therefore, that this irrational crowd is not in the connate vehicle of the soul, 
into which the Demiiirgus caused the soul to ascend, for IMato clearly savs, that 
“ it adhered to the soul afterwards. It is likewise manifest, that neither is it the 
life in the testaceous body. For if it were, how is it that he sav>, that the soul in 
changing its bodies, will not be freed from the allotment of labours, till it subdues 
the tumultuous and irrational crowd, which afterwards adhered to it f lie savs 
therefore, that the soul exchanges one life for another, and that the irrational 
crowd adhered to, but is not connate with it. For this would be to change that 
which is appropriate and allied to it. Hence, in each of the lives of the soul, 
there is not a mutation of the irrational life, as there is of bodies. This life there¬ 
fore, is dith rent trom the enteleehetu, whit h is one in each body, and inseparable 
from it. For the one is 'idierent, descending with ns into the realms of genera¬ 
tion; but the other is changed together with bodies, from which it is inseparable. 
Hence, Tiina us knew, that the irrational life is different from the life of the first 
v< hide, and from the life of the last body. It is different from the former, because 
he calls it posterior, and from the latter. In-cause it is not changed in conjunction 
with the outward body. For it is necessary that the soul should subdue it, whin 
it is present with it. For the soul is separated from the ente/eeheiu of the body, 
and changing its bodies In tween the life of the ethereal vehicle, and the life of the 
testaceous body, it accomplishes the genrsiurgie period. It is however, disturbed 
by the irrational life. Hutto the rejection of such vehicles as these, which are 
mentioned by IMato, who particularly names each of the elements, the philoso¬ 
phic lite indeed, as he says, contributes ; but in my opinion, the telestie art is most 
efficacious for this purpose; through divine tire obliterating all the stains arising 
from generation, as the Oracles teach us, and likewise every thing foreign, which 
the spirit and the irrational nature of the soul have attracted to themselves. 

“ But having legislatively promulgated £2i-xWjuo9fTT |( j--xv] all these things 
to souls, m order that he might not be the cause of the future depravity 
of each.” 


In what is here said, IMato gives completion to the doctrine of the first fabrica¬ 
tion, but is established at the In-ginning of the second; preserving indeed the 


BOOK V.] 


1 1 MAX'S or PLATO. 


41 f) 

former, liberated, monadic, exempt, undel'iled, and unmingled with subordinate 
natures; hut suspending the latter from it, and delivering all the measures, 
the arrangement, and the houndaries of production, as the conseipience of the 
latter, hi in" perfected and governed hy, and receiving all these, from the former. 
Such therefore, is the scope of the proposed words. Directing our attention how¬ 
ever. to the demiurgic sacred law, \u> must not say, that it resemhles the law of a 
city, which a human legislator estahlishes, as energizing only' according to exist¬ 
ence. For the demiurgic will precedes the energy which is alone estahlished in 
existence, [or in a subsistence according to hem";] and in short, it is not lawful 
to consider human as the same with divine concerns. For the former, though 
they are sometimes assimilated to a divine nature, yet are partihly assimilated, so 
as in one respect to imitate the stability, in another the efficacy, and in another 
the perfective power, of divine natures. TV or must we admit, that a sacred law of 
this kind is ambiguous; as for instance, that if some one should make these things, 
those will follow, but i! not, the opposites to these, will Ik* the result, according to 
a dissimilar* intellection. For the father of wholes causally comprehends m 
himself, all ell’ects; not apprehending them by indefinite, but by stable genera 
uniformly, and perceiving generated natures in an unbegotten manner, things con- 
tmgi nt necessarily, and partibles impartible. For time and place, were generated 
together with the universe. The Deminrgus therefore, of the universe, estab¬ 
lished in himsell the principles of all things, without time, and without interval. 
Hence, it is necessary to admit, that the demiurgic l/icsmos, is the intellectual 
order, contained in the divine thesmns, which pervades through all things, is 
present with all things without impediment, and guards all things with purity. 
For I think that thesmos possi sses something more than law, so far as deity also 
is more excellent than intellect. For we say that law is the distribution of intel¬ 
lect, 1 ml thesmos, divine order, and a uniform boundary. And thus much as to 
tin se particulars. 

Proceeding however, to the words of the text, in the first place we shall 
demonstrate that Plato comprehends all the laws of Fate through the decad ; 
because the decad also is connate with the demiurgic cause. For such goods as 
the Deminrgus imparts to the world, end in this number, all~of them being ten. 
For the decad is mundane, as the Pytlmgori-: hymn says ; which calls it tin* uni¬ 
versal recipient, ancient anti venerable, placing bound about ad things, and which 
is denominated the immutable and unwearied decad. All the a I nm*-mentioned 
laws of Fate therefore pertaining to souls are ten. For it is necessary that souls 


* Instead of aiwxor litre, it is iRecis.iry lo read, nm/iaicr. 



420 


PHOCLUS ON THE 


[book V. 


should be disseminated ;that there should l»e one common descent to nil of them in 
each jieriod ; that the soul descending in the lirst 'generation, should descend into 
a pious animal; that the soul descending in*o the human nature, should first pass 
into the se< d of man ; that the soul which is in hotly, should produce partible and 
material lives ; that the soul which vampiishes the material life, should he just, hut 
the soul which is vanquished by it, unjust; that the just soul should return to its 
kindred star; that the offending soul, should again descend in the second genera¬ 
tion, into tlw nature of woman ; that the soul which was in the second generation, 
should ill the third descent, pass into the nature of a brute; ami in the last place, 
the tenth is the demiurgic law, which is the one saviour of the soul, being the life 
which elevates it to the period of the same and the similar, and causes the circle 
nl its waiidering in generation, to cease. All the above-mentioned laws there¬ 
fore, are comprehended iu the (head, because the Pythagoreans consider the 
dc'cad as adapted to the 1 leiuiurgus, and to Fate. And these laws are dissemi¬ 
nated in souls, in order that they may lead themselves; since the (Hods wish to 
ml over self-motive natures, as self-motive ; and likewise in order, that they may 
be to themselves the causes ut the evils which may afterwards brfal them, and not 
the Demiurgiis. For unless they antecedently comprehended the laws of Fate, if 
indeed, they were always superior to Fate, they would not descend into genera¬ 
tion ; but it they are sometimes to be under its dominion, how could they be 
accused of deviations from rectitude, whi-ii they had not previously learned the 
punishment ordained for such deviations ? In order therefore, that the Demiurgus 
might not lie accused as the author id the guilt of souls, he established in their 
essences the laws of Fate. 

lienee, the nature of evils must not be referred to divinity : for it is here said, 
that the maker ol the whole world, is not the cause of them. And not only is 
this asserted of tin* Demiurgiis in this place, but in the Republic also, the pro¬ 
phet who proclaims the decree of Laehesis says, “ that the electing soul is the cause 
[of the l ml u hu h tuaj/ brfal it] hut (iud is blameless.’' So that div inity is neither the 
antecedent cause, nor at all the cause, of evils, hut is blameless. For as it was 
said prior to this, divinity was willing that depravity should, as much as possible, 
have no existence. Fvil therefore, must not be referred to a divine nature, nor 
must it be said, that it is without a principle. For if it is without a principle, it 
will be unadorned and indefinite, and will injure the whole fabrication of things. 
For what will lx? able to adorn it, if it has no piim iple in beings? Aor must a 
principle be given to it, but this total. For nothing that ranks as a whole, is re- 
ceptive of evil. But all w holes perpetually preserve the same nature, undeliled, 
and free from evil, lienee, it is evident that evil subsists from a partial piinciple. 


nook '.J 


TIM. EL'S OF PLATO. 


421 


And after wliat manner does it subsist from this ? Shall we say, according to a 
prccedaneous hypostasis ? By no means. For things which thus subsist are 
bounded, and ha\c an end, and are according to nature to their generator. Evil 
therefore, is implanted in souls according to parypostasis, or a deviation from sub¬ 
sistence, eitherthrough a privation of symmetry, or through commixture, or in some 
other way. And Plato knowing this says. “ in order that the Demiurgus might 
not he the cause of the future depravity of each." For the term future, manifests the 
hypostasis of depravity to be adventitious, foreign, and externally implanted. But 
what is the legislative promulgation ? For evils have prior to this been discussed. 

May we not say, that it signifies the one comprehension in the Demiurgus of all 
the laws of Fate ? For thesmos is comprehensive of all laws. And the thesmos 
indeed in Adrastia comprehends the Saturnian and Jovian laws, and also the 
laws of Fate ; but the thci/ios in the Demiurgus, both comprehends, and gives 
subsistence to, mundane natures. The promulgation however with the addition 1 
[of the words, “ all these things to souls,"} signifies that the dominion of this thesmos 
is extended with all things, and that its providential inspection pervades to the 
last of things. 

“ He disseminated sonic of them into the earth, others into the moon,and 

i £* — 

others into the other instruments ol time. 

It must not be supposed that this semination of souls was effected casually 
For where in things which subsist jierpetnally with invariable sameness is it pos¬ 
sible that the indefinite should intervene? Nor must it he thought to he a mere 
distribution of the generator. For the things which are disseminated, are neither 
altermotive, nor such as act without deliberate choice. But this semination is 
supernally accomplished, comformahly to the demiurgic intellect, and with which 
the will of souls themselves concurs. For each of them both know s and chooses 
its proper order, and establishes its vehicle in appropriate parts of the universe ; 
each not being tin* same with the Gods about whom it is disseminated, as some 
say it is; thus making a part to he the same as the whole. For if this* were admit¬ 
ted, the arrangement of leaders anil followers would be confounded, and the 
order of nndelded souls, and of those that are not such, would he subverted. N or 
does each of these souls connect itself with foreign parts, one with these, but 
another with those parts of the universe. For essential similitude precedes a 
semination of this kind. For what may some one assign a* the cau^e ol this di¬ 
vision? Is it that partial ought to lie without co-arrangement with total souls. 


l Instead of wpoOtotvt here, it is necessary to read 



42*2 


IMIOCIXS ON THE 


[book V. 


and that their vehicles ought to l>o separated from total circulations? This, how¬ 
ever, is impossible, for parts everywhere fuliow wholes. Is it, therefore, l>ec:*use 
souls (Idler from each other? And how, in short, do they dill'er from each other, 
since they subsist m immaterial forms? Snail we say then, that they differ from 
each other, but were not distinguished conformably to the precedaneous measures 
ot divine souls’ And how in this case, is ascent and |>erfcclion inserted 1 in them 
through divine souls’ We must say therefore, that this semination is entirely 1 
defined, conformably to a divine and perfect intellect. And thus much as to 
this particular. 

But let us in the next place, connect w ith this, a survey of the w ords severally. 
The semination of souls therefore, with their vehicles about the junior (Hods, pre¬ 
cedes every other fabrication of thesi (Hods. For it is necessary that they should 
have leaders not only as souls, but as mundane natures ; and that as being allot¬ 
ted the gov eminent of animals, they should be arranged under some of the div me 
circulations. The semination however, exhibits through the very name of it, the 
partible allotment of the vehicles; the power which is comprehensive in the invi¬ 
sible of all partial in total souls; and the prolific energy of divine bodies, accord¬ 
ing to which they fill from their own life, partial vehicles, with the peculiarity of 
themselves. For every thing that is sown receives something from its subject 
earth. Hence, from all that lias been said, tins is in the tir-'t place evidi nt, that 
there is no dissemination about the soul of the universe. For it is not proper to 
oppose the semination about this soul, to that about other souls, nor the whole 
world to its parts. For if it were possible for a partial soul to remain on high, 
during the whole period of" the universe, it would he possible 1 for a semination of 
souls to take place, about the soul ot the universe. ]>ut this smil indeed , is arranged 
in the xi orid us a monad. I or it is the cu-arranged monad oj' the mundane souls, 
that distribute* the potters of it. For with each of the divine bodies, a power of 
the soul of the universe is present. About this number however, the genera, 
that are superior to us and partial souls, are divided, these having the 
order of attendants. And m the second place, there is a semination of 
souls in each of the sublunary elements, and in the celestial spheres, and 
the stars. We have however before shown what the natures are about which 
the distribution of souls takes place; so that the semination also, is about the 

’ tor Lcrr, I roil r>. 

1 Instead ofratru in I to plait, 1 iMictis*ar\ to read wuirrj. 

* Forai v tarot- litre, it is reijuiMte lo read iviarcy. 

Instead ot karairi/tufityqt 111 this plate, il is obviously iieicsi.iry to read taraitifiufittuy. 


nook v.] 


TIM/I US or PI.ATO. 


423 


vehicles of them. l or all of them contribute to the generation of time, some by 
themselves, but others together with wholes, in the same manner as the stars. 
And all of them are the instruments of time. For all the lived stars, and everv 
mundane (bid, being circularly moved, have entirely periods of time, according 
to which, the w bob’' time of the mundane life is measured ; and they have likewise 
apocatastasrs, hi common with this life, and with each other. Hut Plato only 
makes mention of those instruments of time, the apocatastatic periods of which 
may be obtained from sense. Dividing the whole world however, into heaven 
and generation, he assumes the moon, and the earth, as the extremes of these 
according to position, and is satisfied with these, because he is speaking of the 
division of the last souls, and the semination of the most partial vehicles, which 
are naturally adapted to mutation, and to approximate, and enter into the most 
gross corporeal masses. 

After these particulars also, it is worth while to know in the third place, that 
vehicles are likewise disseminated about the lived stars. I’or every part of the 
world is lull of partial souls, who are spread under their saviour Gods, and fol¬ 
low the (hemons that are suspended from them. lint whether any one of these 
partial bodies, is elevated above tie* Saturnian sphere; 1 or whether all of them 
are arranged in the planetary spheres according to an alliance with the fixed stars, 
deserves to Im* considered. I’or ot the planets themselves, it is said by those who 
arc skilled in these allairs, that diflerent planets an* allied to ditlcrcnt signs of 
the zodiac. It is not therctore at all wonderful, if the vehicles of souls Is-ing in 
the planetary spheres, ditlcrcnt vehicles should revolve in conjunction with diffe¬ 
rent lived stars. For some one may conceive this to he more rational, than to 
make them situated above the Saturnian sphere; since this place [i. e. the plane¬ 
tary sphere] is more adapted to variety of life, to a tendency to generation, and to 
a nature mingled from bodies that have a circular, and bodies that have a rec¬ 
tilinear, motion. It is better however to say, that there is a semination about the 
fixed stars, and that the vehicles which are purified, starry-form, and unincum¬ 
bered, having a simple life, and a motion about intellect, and wisdom, and fol¬ 
lowing the period of the same , ascend as far as to the inerratic sphere. For it 
would he ridiculous, that souls should be distributed about the fixed stars, and 
that there should lie a semination of their vehicles alKmt another thing. For as soul 
is to soul, so is vehicle to kindred* vehicle. It is better therefore to admit this, 

■ There is an omission in ibis place in the original, of the word efvtpa », which evidently ought lo be 
inserted. 

* Instead of rv^iyn here, I read ruyyoo. 




424 


PllOCLUS ON THE 


[BOOK T. 


than to assert that rouIs nre disseminated there, hut that their vehicles 1 do not 
ascend as far as to the vehicles of the fixed stars ; since everywhere parts hasten 
to wholes, when they subsist according to nature, unless they haji|»eii to l>e dis¬ 
solved hv tilings foreign to the natures to which they tend; tin* psychical vehicles 
l>emg indissoluble, and immortal, through their generation from the one Pemiur- 
gus. These assertions therefore, are rather to Ik* admitted than the former, re¬ 
specting the semination and distribution of souls and their vehicles, both of them 
lx*ing effected by the Pemiiirgus. 

Since also, the semination is of souls with their vehicles, and not of souls only, 
as was the case with the former distribution, Plato very properly says, that the 
Pemiurgus disseminated some of them into the earth, but others into (lie moon, 
indicating that each of these souls is non man, and the first man ; the definition here 
likewise prevailing, that man is a soul using a hotly, and the immortal man an 
immortal body. It is also necessary to separate tins immortal from every mortal 
body, in order that man may become that which he was prior to his lapse into 
generation: for the semination is now of men, hut not of souls. \ er\ properly 
therefore is it said, that some of them were disseminated into the earth, hut others 
into the moon. Hence these tilings must he observed tog* tlier with what has Im’cii 
before said, and likewise that souls will never have a supermundane situation, not 
even according to those who admit, that there are other spheres beyond till* 
fixed stars; though the highest and most simple of the vehicles participate of ethe¬ 
real splendor, lint the distribution is different from the semination. Pur the 
former, is of souls alone; hut the latter, in conjunction with vehicles. Hence 
in s|M*aking of the former, Plato says, the Pemiiirgus distributed each soul into 
each star; hut here, that lie disseminated, some into tin* earth, hut others into the 
moon, because now they exert the human characteristic property. 1-or there, 
i e. in the stars,J man is a soul using an immortal * body, and the man there is 
perpetual. The distribution therefore, is different from the semination, and the 
former is said to !>e, into the stars, hut the latter, into the instruments of time. 
Hence it max si-em, that each of these is into difierent places, l or the earth is 
not a star, so that there will not Ik* a distribution of souls about it; nor are the 
fixed stars said to he instruments of time, so there will not he a semination about 
them. Jlut the planets alone, are both stars, ami instruments of time; so that 
alvout these, there will he both a distribution and a semination. It is manifestly 
absurd however, that both these should not take place about the earth pnd the 

' Thtrc it an omission hi tins place in llie orig o.il of ra c^>/fjnra. 

* The word a fiat ary if omitted 10 the original. 



book i..] 


TI M l.US UI PI.ATO 


423 

axed stars. I'»>r it it is the Demiurges who both distributes and disseminates, 
bolb these are essentially inherent in souls; and if this Im* the case, it is necessary 
that both should be about the same thing; in order that the apocatastasis of 
e’u rj soul may be into one thing, and that it may not through the distribution 
make its apocatastasis into its kindred star, but l»e compelled to make it into 
something else, through a semination into something different from its kindred 
star. For that which is sown, is allied and adapted to that in which it is essen¬ 
tially disseminated. If therefore, these things are true, the earth also, must be 
said to b<* a star, not according to its visible bulk, but according to its ethereal 
and starry-form vehicle; since our vehicle likewise is a thing of this kind. It 
must also be admitted, that the lived stars co-operate in the production of time, 
lienee these, so far as they have periods, though unknown to us, entirely mea¬ 
sure the whole of time, some in one, and others in a different way. For there is 
not the same apocatastasis of all the fixed stars ; hut we have no certain indica¬ 
tion from sense of their circulation, ns we have of the revolutions of the planets. 

All the parts of the world therefore, receive disseminated partial souls, and 
every mundane («od is the prefect of partial (Jods and souls,* distributed and 
disseminated about him, conformably to the demiurgic intellect. But Plato savs, 
that the one peculiarly takes place about the stars, and the other, about the last 
of wholes, the moon and the earth; indicating by this, the proper dignity of 
each, viz. that the one is more divine, for it is incorporeal; hut the other sub¬ 
ordinate, for the semination is with bodies. This however, is evident from the 
precedaneous causes of the distribution and the semination, l>eing mentioned by 
him separately at different times, each being into the same things; by which he 
manifests the difference of them with reference to each other. Ilence, though 
there is a distribution of the soul about the earth, yet it is so far as the earth 
possesses something starry-form and incorporeal. And though there is a disse¬ 
mination of it about a star, yet it is so far as it has something allied to earth; hut 
this is corporeal. The earth and the moon likewise, were assumed in the semina¬ 
tion, through their alliance to each other: for it is common to them, to produce 
shadow. And what the earth is in wholes, that the moon is among the celestial 
bodies; so that there will he an apocatastasis into the earth of the souls that were 
originally disseminated into it, and allotments of them in it. But it is not wonder¬ 
ful, if Plato says in the Phsedrus, that the better allotments are celestial, but the 
last, subterranean. For there, it was solely his intention to speak of the extremes, 
neither mentioning the aerial, nor the terrestrial fortunate allotments. Hence, 


3H 


Tim. Plot. 


' Yi>x*r it omitted in U»e original, 

VOL. II. 





4 20 


PHOCU S ON THE 


[hook w. 


when he mentions those that are last, he does not simplv say that fhev nre terres¬ 
trial, hut iiiaintesls vv !:at they are from tin tribunals uml-*r the eartli; tin divine 
allolim tils in tin- earth, so tar as the earth is a divinity, Item:* different from those 
of a punishing characteristic. As we hate said however, the iiisiribution must lie 
distinguish* i tiom the semination. 1-or semination e-pecinllv pertains to eertam 
ror|naeal natures ; hut distribution, being a se|iaratioii uecordiug to fo;m, (and 
not like semination, the placing 1 of some things in otliers,) trau*eeiideiillv per¬ 
tains to iiu‘or|sireal natures. lhit smee the ;isK«-itioii that the Deiiiiiirgus 
disseminated some souls into the earth, hut others into the moon, has a 
reference, .is we have said, to men, it may he assumed from the Politicos, that 
Plato knew man that is an immortal send, using an immortal vehicle. Fur he 
time sa\>, that souls w» re men in tin .Saturnian pi riod, ureordiug to which the 
immortal part alone nt us lives. 1 liat lie al-u knew another man, v i/ the soul, 
which Uses the middle vehicle, is evident tiom the Pliaalo, w here he sa vs, that 
men d well on the miiiiiiuI ol the earth, vv ho live for a niiieli longer time than the 
men that are here. .Moreover, lie likewise knew the last man, who iives in con¬ 
junction with this outward body. And every where man according to him is soul 
Using a body; hut ettliei an immortal, or the second, or a composite bodv. 
Hence, hy adding the dilleivnce of body, and of that which uses it, we shall he 
able to rh line man. 





“ 13 ut then alter tins semination, lie delivered to the junior Gods." 


'V hat the semination is, w hence it accedes to souls, that it is ddlereril from the 
distribution, and that it is the peculiarity of partible fabrication, has been fre¬ 
quently mentioned hy us, in what has been In-loro said, lint it must now !*» 
shown who the junior Gods are. For it is evident that the mundane are called 
junior Gods. 7 hey appear however, to be thus denominated bv Plato, either 
through comparing them with the anennt ami venerable nature of the invisible 
fabrication, and the transcendency ot power, amt perfection of intelligence con¬ 
tained in it. For that which is more intellectual m the (bids is more ancient: 

Hut Jove was born llie fust, anil more lie know*, 

says Homer. Or tin y are thus denominated, hecau.se they always make genera- 
tion to be new ; and when it become* old and imlieeile through it* subjec t nature, 
again recall it to a subsistence according to n dure hy their motions, sending into 
it effluxions of all-various productive principles and powers, and thus render it 
jM-rpetually new. Or, they are thus called, because having intellectual essences 


* For 0 toit tirrs, it is n*c«»'ary to rfsfl 0 «*i». 


HOOK V.] 


TIM 1 ( S OF PLATO. 


127 


suspendi (] from thrill, tin y eternally energize with the acme of intellectual 
v 'K°r. 1 or, as the po. ts say, II. hr pours out (In ir Mine, ami they <lunk nectar, 
an<l survey ihe whole sensible world. Fmph.ving therefnre imniiitahln and on- 
deviating intellections, they fill all tliiu-s with their demiurgic providence. Or 
they have this appellation, because C’uretic deity is present with them, [or deity 
belon-in- to ‘he «»rcl«*r of the Cnretes,] illuminating their intellectual conceptions 
mth purity, their motion with mil. xibilily, and supplvin- the whole of them with 
ri-id power, through whit h they govern all things without departing from the cha¬ 
racteristics of their nature. Or, which is the truest reason of all the precedin'', they 
are thus denominated, because the monad of them is called recent God. For 

theolo-ists give this appellation to 11 archils, who is the n of all the second 

lubrication, l or Jupiter established him the king ot all mundane Oods, ami 
distributed to him the first honours, 

1 lio* joiiiiv- I lie Ciod, mill but an infant pirst. 1 

On this ai coimt also, theolo^ists me nreustouied to call the sun a recent God, > 
and Heraclitus says that the sun is .1 diurnal youth, as participating of Dionysiacal • 
powrr. Or, fora reason most appropriate to Plutonic principles, they are thus 
denominated, because bodies which have generation are suspended from them ; 
and the essence of these is not allotted a sul»isti nee in eternity, hut in the whole 
ot lime. I hey are junior therefore, not as once lieginning to exist, but as being 
always generated, and, as we have before observed, subsisting in becoming to In-, 
or perpetually risin- into existence. For every tbii.fr which is generated lias 
not the whole of what it possesses present at once, nor a simultaneous infinity, 
but an infinity which is perpetually supply in- Thus therefore they are called 
junior, as bavin- a subsistence co-extemled with time, and always advancing into 
existence, and as possessing a renovated immortality. 

J 

I lie province ot fashioning mortal bodies, and besides this to rule over \ ^ 
whatever else remained necessary to the human soul, and over every tiling 
consequent to their fabrications/’ 

Jho delivery of the first fabrication is a communication and generation of demi¬ 
urgic powers, exempt from every thing which the second fabrication produces prox- 
imately, a progression of production from the uuapparent into the apparent, and a 
envision os uniform power into the multiplied government of the world. But the 

* lo the original, and doubtless from Orpheus, 

Harrtp wm rfjr, rai rijei y ttXawirawrp. 







VROCLUS ON THE 


[rook t. 


4*28 

formation of bodies assimilates the junior Gods to the unapparent fabrication. 
For that was the cause of bodies that rank as wholes, just as they are the 
causes of partial bodies, at the same time exhibiting a diminution of power. For 
of the liody, of which they are the makers and formers, the Demiurgus also 
is the cause; but they are the formers of partial bodies, which are bodies 
endued with certain qualities. II* nee body indeed is simply uidiegotten as from 
time, and incorruptible, as w as also the opinion of Aristotle. For, says he, there 
would be a vacuum if body could bo generated external' »o the body of the uni¬ 
verse. But this particular hotly is corruptible, as fwing of a partial nature; for 
the u hulc.t of the elements derived their subsistence from total fabrication. The 
accession however of the human soul w hich remained 1 to l»e generated, assimilates 
the mundane Gods to the paternal power. For it is the province of a father to 
venerate life; since the tir^t father, and every father is the cause of life; the 
intelligible father indeed, of intelligible, but the intellectual of inte llectual, and the 
supermundane of siqiorimtiidane life. And lienee, the mundane Gods who gene¬ 
rate corporeal life are fathers. The fabrication however, adapted to these Gods, 
produces the nature of partial animals. For this partial animal, which is sus¬ 
pended from the immortal soul, consists of soul and body. I he fabrication also 
of other things regards this : for parts are generated for the sake of the whole. 
But the iluminihil w hich the Demmrgus gave the junior Gods, excites their provi¬ 
dential inspection, their connective power, and their guardian comprehensions. 
For without these, the bodies that are fashioned, and the mortal form of life, 
would rapidly vanish into non-entity. Prior therefore, to the generation of these, 
the Deiniiirgus made their ruling Gods to be the guardians and saviours of them. 
In the junior Gods therefore, there are demiurgic powers, according to which 
they invest generated natures with forms; vivilie powers, according to which they 
give subsistence to a secondary life ; and perfective powers, through which they 
give completion to what is deficient in generation. There are also many other 
powers in tin m besides these, which are inexplicable by our conceptions. 

“ He ’ikewise commanded them to govern as much as possible in the 
l»est and most bea iliful manner the mortal annual, that it might not 
become the cause of evil to itself.' 

Of all that the one Demiurgus delivers to the junior Gods, it must he admitted 
that there are three most beautiful boundaries, the boniform will of him that 

' tor iiv ruiian i, il is nrtcssjry to roait 

* l or \itiji, it is fo rtml Xnsijt 


BOOK V] 


TIM. EL'S OF PLATO. 


42ft 

delivers, the perfect power of the re< ipirnls. anil tin* symmetry of both these with 
each other. Of the demiurgic production however, of the junior God* t!iemse|ves, 
three elements, and these the greatest, must l>e again surveved, vi/.. a reduction to 
the a conversion to intelligible beauty, and a liberated power sufficient to 

rule over all the subjects of its government. For as Plumes ‘ himself, the Demi- 
urgn* of wholes, rendered the whole world as much as possible the most Iseautiful 
and the best, thus also he was w illing that the second fabricators should govern 
the mortal animal in a way the most iM-autiful and the l»est; pouring on them 
indeed from intelligibles, Itcauly, but tilling tjietn with that bouiforin power am 
Will, which he himself possessing fabricated the whole world. For thus g« ner 
tion also will participate of beauty and goodness, as far as it is naturally adapt'd 
to such participation, if the Ciods, by whom it is connected and contained, adorn 
it, since they are themselves transcemlently decorated with beauty and good. 

If however, the second Demiurgi have such n nature as this, nothing evil o* 
pri ternatural is generated from the celestial Gods ; nor is it proper to divide the 
Gods in the heavens after this manner, as many do, viz. into the In neticent and 
malignant; for being Ciods this is impossible. Hut the mortal animal is the cause 
of evil to itself. For neither disease, nor poverty,* nor any thing else of this 
kind is evil; hut the depravity of the soul, intemperance, timidity, and every vice. 
Of these things however, we are the causes to ourselves. For though Iteing im¬ 
pelled bv others to these vices we are badly affected, yet again it is through our¬ 
selves; since we have the power of associating w ith the good, and separating our¬ 
selves from the bad. According to Plato therefore, we must not think that of 
the Gods some are malignant and otlu rs beneficent, but we must admit that all 
of them are the sources to mortals of all the good which they are aide to receive ; 
and that things which arc truly evils are not produced, but are only signified by 
them, as we have Ivefore observed. For they extend terrific appearances and signs 
to those who are able to sec and read the letters in the universe, which the framers 
of mortal natures during their revolutions write by their configurations. And 
though some one should derive a certain evil from the motions of the celestial 
Gods, so as to become timid or intemperate, yet they operate in oneway, and 
tlicir iidluenres are participated by souls in another. For the efflux ot intellect, 
says Plotinus, liecouies craft in him who receives the efflux badly ; the gift ol an 
elegant life liecoines intemperance through a similar cause ; and in short, while 

1 i. f. Jupiter, who is so railed in tins place by rroclus,-because lie contain! M himself by parti- 
ripation the I’liiun or 1 ’rologonuf, alio is Ihc paradigm of the unieerse. 

* For *ari|p<«, it is necessary to read vena. 


430 


PHOCIX'S ON Till*. 


[book V. 


they prod urn ftciieficeiiflv, their gifts art* participated by terrestrial natures, after 
a contrary manner. Hence the givers who Im .nIow beneficently are not to lw> ac¬ 
cused as the authors of evil, hot the recipients who pervert their gifts l»v their own 
inaptitudes. Thus also Jupiter in Homer Illumes souls as in vain nreusimr the 
hods, while they themselves are the causes ot evils. I’or tlse Gods are the sour¬ 
ces of •rood, and the suppliers of intellect and life, hut are not the causes of any 
evil; since even a partial nature is not the cause of evil to its offspring. What 
therefore ought we to think concerning the thirls themselves ’ Is it not, that they 
are mm a more the cans* s ot good to their productions ; since with them then* is 
power, with them there is a self-perfect nature, with them there is universal good- 
iips.s, to all which evil is contrary * Tor in its own nature it is powerless, imper¬ 
fect, and without measure. 

“ At the same time he who orderly disposed all these particulars, re¬ 
mained in his own accustomed maimer." 

Plato every where, after having employed many words, .summarily comprehends 
die multitude of them in the conclusion. Tor he knew that in the Deniimgus, one 
intellectual pern ption comprehends the multitude of intellectual conn ptioiis, that 
one power connects many powers, and that a uniform cause collects into one 
union divided causes. Hence the words [prior to these] “ I faxing therefore 
instructed &viils in all tlusc particulars" and the words before us, “ //<■ u / l0 
orderly disposal all t first particulars, had the distinct energy of the Deniim-gus to 
an united cause. Farther still, the word alt, manifests that which is consummated 
from all its appropriate boundaries, lint the words orderly disposal, indicate the 
order pervading through all beings, which the I>« miur-us introduced to the mun¬ 
dane Gods, and to partial souls; demonstrating the former to he Demiiirgi, but 
inscribing in the latter the laws of Tate. Moreover, the word remained, does not 
manifest station, and inth xible intellection, hut an establishment 1 in tin one. Tor 
according to this the Deiniurgus is exempt from wholes, ami is separated from 
the beings that intellectually perceive him. Put this establishment itself is eter¬ 
nal, ami always invariably permanent. These things then fore, are also indicated 
by the words iieciistunnd and manner; the one exhibiting sameness of permanency ; 
hut the other the peculiarity of the demiurgic stability. Tor manner is indicative 
of peculiarity ; since connective is different from immutable, and both these from 
demiurgic permanency. 


' For dp vat, it is nfCfssary to nad dfn/et y. 


BOOK V .] 


TIM.EUS OF PLATO 


431 

“ But in consequence of Ins abiding, as soon as his children under¬ 
stood tiic order of their father, they became obedient to it,*’ 

\N lien the Demiurgus speaks, then the* junior (imls have the order of hearers. 
Y\ hen he intelleeliiall v percei\es, then they learn; fur learning is dianoetic. 
\\ lien he aliides according to union itself, then ln> ehildren intelh etualh perceive. 
For they always receive from him an inferior orch r. And as fdh d indeed from 
him, they pie-erve the analogy of hearers with reference to him; but as evolving 
his one power, they are analogous to learners. For he who learns evolves the 
intellect of his preceptor. As belli" deilied however by him, they have the ana¬ 
logy of those that p«'*reeive mli-lh-etually. I'm* intellect becomes deuie. In its con¬ 
tact ’ with the ntu. 1 he father therefore abiding, his children \cry properly intel¬ 
lectually perceive. For they arc intellects participated by divine souls, tb.it ride 
in tin: vehicles of tmdelilcd bodies. But they intellectually perceive the order 
of tin* father presubsisting in him prior to the arranged effects, according to which 
order lie became all things. For what Orpheus says of the monad of the junior 
(Iods, 

Tiiuu-li all tltin^*i In tin* fatlur .1 <>\k were tuinid, 

^ el tin ir coinplelioii they to Bacchus owe ; 

this also must be said of the junior (iods, vi/. that they give perfection to the fa¬ 
brication, which the father constituted by intellection itself;just as the[Chahhcan] 
Oracle likewise says, “1 Isese things tin 4 father understood, and the mortal nature 
became animated for him." Mortal natures tin refore, were fashioned and ani¬ 
mated l»y the demiurgic intelleetion alone. But the junior < iods unfold his total 
production, through their own manifest fabrication, Ixung filled from the demiur¬ 
gic monad. 

“And receiving the immortal principle of mortal animal, in imitation 
of their artificer, they borrowed from the world flic parts of fire and earth, 
water and air, as things which they should restore back again ; and con- 
glutmated the received parts together, but not with the same indissoluble 
bonds as those by which they were connected.” 

Plato indicates to us, the separation of the second from the first fabrication. 


1 lo^p is erroneously printed for mfp. 





PHoci.us on Tin: 


[book 


V. 


4.12 


through in,my won Is ami steps. 1 For if (he Demiurgus orderly disposes, !mt t!ie 
junior Gods are oliedient to his mandates, the former by merely commanding is 
the cause of generated natures, hut the latter being excited by the Demiurgus, re¬ 
ceive from thence the boundary of the whole of their fabrication. Ami if indeed, 
he abides in himself, Imt they are mined about him, it is evident that lie is eter¬ 
nally the cause of things which subsist in time, but that they, being tilled from him, 
energize arrording to the whole of time. And if he perfectly establishes himself 
in his own accustomed manner, but they proceeding from him, unfold into light 
this united and iucH'nhlc disposition of himself, they derive from him secondary 
measures of fabrication. 

M oreover, he is said to have a paternal dignity, but they are denominated his 
children, as expressing his prolific power, and bis single goodness. And he in¬ 
deed, is celebrated as delivering from Ins exalted abode the principles of fabri¬ 
cation; but they are celebrated as n ceiv ing the immortal principle contributing 
to the orderly distribution of mortals. He is said to have the fountain of the 
vivification of perpetual natures ; but they are the causes of the subsistence of 
mortal-formed animals. And he indeed, extends himself as a paradigm to the 
many Gods; but they are said to imitate the demiurgic intellect. lie is said to 
produce the whole world, and the plenitudes of it ; but they are said to borrow 
parts from the fabrications of their father, in order to the completion of their 
proper works. And he indeed, employs all incorporeal powers; but they also 
employ such as art.* corporeal. He gives subsistence to indissoluble bonds; but 
they to such as are dissoluble. And be indeed, is said to insert a union more ancient 
than the natures which it unites; but they are said to introduce an adventitious 
union, and which is of an origin posterior to this, to the l>eings that consist of 
many contrary natures. And he is said to produce all things impartilily , hut 
they with division, minutely distributing the subsistence of mortal natures into 
snijdl and invisible nails. From these tilings therefore, the separation of the two 
fabrications may be assumed; but the union and contact of them may be 
surveyed from the words liefore us. For here a contact is effected of the second 
with the first fabrication ; of apparent with unapparent, and of divided with mo¬ 
nadic production. 

Hence it is necessary that the lowest part of the first and unapparent fabrica¬ 
tion, should coalesce with the summit of the second. For thus also the heavens 
axe conjoined with generation [or the sublunary region,] the lowest of the celestial 
b< dies exhibiting the principle of mutation ; but the summit of the essence of 


* For mi ftaOtvr, it if orcnttn (o read iu fiaOpw. 


nooK v.] 


TIM XUS OF PLATO. 


433 


s,ul)lunary nature's, lieing moved in conjunction with the heavens. lienee too, 
here also the rational soul is conjoined with the mortal form of life; viz. the 
lowest and most partial of the productions of the father with the highest of the 
natures generated by the junior Gods. For they indeed, as being certain fathers 
produce lives ; hut as fabricators, bodies. And they imitate indeed Vulcan by 
the fabrication of bodies, but Juno by vivification. Hut through both these they 
imitate the whole Demiurges. For lie is maker and father; but they fashion 
bodies bv borrowing parts from wholes. For everywhere parts derive their 
composition from wholes. When, however, the wholes are incorporeal, they 
remain undiminished by the subsistence of the parts; hut when they are corporeal, 
the parts that are generated from them diminish the w holes. Hence an ablation 
always taking place, but tiie parts always remaining, the wholes perish. And 
thus generation will no longer exist, and the works of the first fabrication will all 
vanish through the second, w hich it is not law ful to assert. That nothing of this 
kind therefore may take place in the universe, the composite parts are again dis¬ 
solved, in order to till up their w holes. And the generation of one thing is the 
corruption of aiiotle r; but the corruption of one thing is the generation of 
anollur; in order that generation ami corruption may always remain. For if 
generation existed at a certain time only, it would at a certain time stop, in conse- 
ipience of consisting of finite things, and these being consumed. Hut these perishing, 
corruption also would stop, all things being destroyed. Ilence u it is necessary 
that one of these should exist, the other also will exist. I>ery thing therefore 
which is generated from the second fabrication, is a composite and dissoluble, and 
deriving its composition from time, will also in time lie again dissolved. The 
junior (bids therefore, are very properly said to borrow puts, which are again to 
he restored to their wholes. Hut they borrow them from the universe.’ For 
that which they borrow is lire, earth, water, ami air; and they again restore them 
to the universe. 1 The father then-fore wishes the wholes to remain which he 
general* d and arranged. And thus much concerning all the fabrication of the 
junior Gods. 

I^t us however, direct our attention to each of the words of Fima-us. ihe 
word receiving therefore, indicates how the junior Gods receive the immortal 
soul descending in its first vehicle : for lie calls the whole “ the immortal principle." 
It also indicates, that every where, our concerns are providentially attended to by 
the Gods, above indeed, by the father, hut lieneath, by liis chddren, if it be 

* For ■warpet, it is necessary to read warroi. 

* Here also for vor^i, it » necessary to read taei. 

Vol. II. 3 I 


Tim. Mat. 





431 


PROCLUS ON THE 


[book V. 


requisite to speak in a divided manner. For our soul, at one time lives accord¬ 
ing to the characteristic of Jupiter, and at another according to that of 
Bacchus; but in its arrangement [on the earth,] it lives Titannically.' The 

• This is admirably explained bv Olvmpiodorus, in his Ms. commentary on that part of the I'hado 
where Plato speaks of the prohibition of suicide iu the aroppi/ra ; “The argument," savs he, 
** which Plato etnplo\s in this place against suicide is derived from the Orpine mv thology, in 
which four kingdoms arc celebrated : the tint of //cji.ri.vvhorn S iturnassau!ted,cutlini: oil the genitals 
of Ins father. But afh r Saturn, Jupiter sin c ceded to tin government of the world, having hurled his father 
into Tartarus. And after Jupiter, Baeclius ro-e to light, who, according to report, was, through the 
stratagems of Juno, torn in pieces by the Titans, by whom lie was surrounded, and who afttrwards 
tasted his flesh hut Jupiter, enraged at the deed, hurled his thunder at the gmllv otb-iiders, and 
consumed them to ashes, lienee a ecilam mailer being formed fieuii the vapour of tlie smoke ascend* 
ing from their burning bodies, out ot lias mankind were produced. It is unlawful therefore to destroy 
ourselves, not as the words of Plato stem to import, because we are iu bodv, as m a prison, secured by 
a guard , (for tins is ev idrnt, and Plato would not have called such an assertion arcane but briause our 
bodv is Diolivsiaeal, or tin proper!v ol Bacchus for we area part of tins tint!, since we are composed 
fiotn the vapours of the Titans who taste I Ins flesh. Socrates, therefore, fearful of disclosing the ar 
cane part of tins narration, adds nothing more of the fable but that we are placed as in a certain prison, 
secured hj a gujrd : but tlie interpreters relate the fable openly." Km tart ro pvlltt r en^npijpa 
rotovroy. Ilupa ry ()p<f.tt rreeaptt puffiXriui scipcihiVirm, Il >wr>i pry, ij ruu Ovpusoii. ijr o Kposov 
cu?e£aeu, ttrtpvy ru uibuta r uu iruip"t. M rru b I] r*.v K.jkmic, u /1 u • ■InffiXf uet e luraraprnpuiffm roe 
rrartpa. Ei-ci roe Act iitbt^arc o Aioi vaot, or ^nfft cor’ rn,>< iAijc riji Hpriv ron irepi tturou Tirarot 
Bia/Kirrni-, cm ryr vaoewr uvroii atruy tvteOm. Km roeroos cpytnOrtt o /.‘ut rttpuviuet, cai rn rijt 
cn(laXij« rior arptiy ruy urafoUriruir ue*wr, iXrp yooptiiji yttfoO n< “ovi orOfHarooi. On itt ovr 
ffayayeic ijpaf tavruut, ov^ on cn ^ cn Xryrir ij tturi t r rn i hapy repry ry aupurt' rorro yap 

^ijXor cffTi, cm ooc ar rooro awipprjroy t\ryt, aXX’ on oo in <;uya-,or tjpat (aerori tut roo euuarct ij^wr 
Aico offtacoo orror ptpot yap uvrov reply, «iy* »c rijv mOuXrji rui rirmur euytnptOn ytveuptt uy rvar 
eaptuy rotrrov. () pry oyy ffio»/*onj» <pyy ru wroppijruy 'no u, roo ptOuu tubrr ,\uir rfxiTriOijffi roo 
01 lr riri <f>fxnpa repry. Oi h f'i)yr|rai ror ptSuy irpoff-ithaffir rJoOn. After tills lie beautifully ob¬ 
serves, “Tliat these four governniruts obscurely signify tlie different gradations of virtues, ac¬ 
cording to which our soul contains the symbols of all the virtues, both theoretical and catliartical, 
political and ethical, l or it cither energizes according to the theoretic sutues, the puiadigin of which is 
the government of Acmrif, that we ni.iv begin from on high; and on this account heaven receives its 
denomination xapa roo ra arm oppi, from bchol ling the things ubuvc:—or it lives eatharlicallv, the ex¬ 
emplar of which is the Saturnian kingdom; and on this account Saturn is denominated, from being a 
pure intellect, through a survey ot him-ilf; and lienee In is said to ilevour hisowiiolT-pring,signifvingthe 
conversion of Ininse'f to himself<or it energizes according to the political virtues, the svmbol of which 
it the government of Jupiter; and hence Jupiter is the ltriniiirgus, so called from operating about se¬ 
condary natures:—or the soul energizes according to both the rthual and physical virtues, the symbol 
of which is the kingdom of Bacchus ; and on this account he is f.ihled to be torn in picci » by the Ti¬ 
tans, because the virtues do not follow but are sejiarated from <atli other." Ain-rroirm (lege mur- 
rovrui ft rout Ka^fpoei fiaOpovt run aptruv tad at ij rjptrtpa 4 ,v X’l aup/3o\a tyuuaa waovy ruy aptrt/y, 
rwv rt OfwprjTitmr, tat tuOaprttuy, tat roXtrtttuy, tat tfOttuy. II yap tara rat Ortipijntat tyrpytt vr 
mpahtypa tj roy aupayov fiaat\ita, tya atap^aptOa, ho tat eupatet ttpjjrai rrapa rev ru are cpft . 


BOOK ▼.] 


TIM/EUS OF FLATO. 


433 


word principle however, does not simply manifest, that which is first in the 
composition of man. hut that which is the leader and ruler of secondary natures, 
l or this is that \\ Inch is according to nature, and for this purpose it was produced 
by the Cxtds. As therefore, the Drmiiirgus constituted the soul of the universe 
to rule o\er the hotly of it, so likewise, the many Demiurgi established our soul 
as the principle in the mortal animal. If however, we do not rule ov« r the mortal 
nature, the power which gave this arrangement to our soul is not the cause of 
this, hut the indolence of that whit h is arranged. Hut the word immortal com¬ 
prehends every nature which the l)t miurgus constituted, both that which is in the 
vehicle, and the rational soul itself, which was perfectly produced by the father, 
who disseminated the whole of it, and from whom it originated. Again, how¬ 
ever, I ima-us show s, that the junior Cods are the vivilic causes and fabricators 
of lhe mortal animal, but that they are each of these, in conjunction with motion, 
in order that their fabrications may be mortal. 

Moreover, the w ords, " in imitation of their artificer," are appropriate. For the 
junior (toils fabricate bodies, imitating tbe demiurgic characteristic of the father. 
And as be constituted the universe a whole from the wholes of the elements, so 
likew ise they fashion partial bodies from partial bodies, in order that together with 
the imitation, diminution may be preserved, and that they may remain Demiurgi, 
but the Demiurgi of a partial fabrication. The expression also, they harrowed, 
manifests, that the parts in us are more the properly of wholes, and of things above 
us, than tin y are our property. Hut if this be the ease why should men grieve 
when they die? And why is dissolution lr-adful ? But how is it possible it 
should not be good, if the universe receives wbat is its own? For it is easy to 
perceive, that tbe parts in us h< long in a greater degree to tbe universe than to us. 
For tbe places of all these are in wholes, and not in us. Hilt “ the conglutination 
of the 1 tceivcd parts together ," evinces that the union in mortal natures is of pos¬ 
terior origin, and adventitious. For in the universe the whole precedes the parts, 
and the one, multitude. But in us, many things, and which are naturally sepa- 

II enOnprnut £r), rjt wapnbfiyfin ij nm-idn pnot\rin, ho iui epoioi ripr/nu oicv o erpetcvt ri« fin to 
tnvruv opm. Sinun uirurimr rn nnfia yryy/jfiara \ty(Tut, ninira rpo i ruurnr fwnrrpt'^uv. litara 
nil tr«\«rnfi% ui tri/fijli \ov r) rev hoi , yen hj/uorpyct o C> vi, wl rrpi rn frvrrpa ryrpyur. f{ tura 

rm rjOtyitt mi yi"in<n uptray . ki nop poXur, rj too hot voov A ,,,T *Xc ,a , «'*o tfrapfiTTf~at, hurt cry qitoco- 
Xn-OuKTo a.\.\’/\uii n ( ifrni. \nd thus far Olsmpindnru* ; ill w lut li it is necessary to observe, 

that as Ihr Tilaiix are llir iiliiiiialr artificers of things, ami the most proximate to llieir fabrications, men 
are said lo be composed from llieir fragments, because llie human soul lias a partial life, capable of pro¬ 
ceeding to the most extreme division, united with its proper nature. And while the soul is in a state of 
servitude to the body, she lives confined, as it were, 10 bonds, through the lioniiiiionof IhisTiUnnical life. 


430 


PROCLUS ON THE 


[book V. 


rated from each other, are conglntinated, receiving n violent and renovated union* 
lienee tlie bonds of them are dissoluble ; hut the bonds of wholes are indissoluble, 
union there subduing multitude. 

“ But they gave them a tenacious adherence from thick set nails, invi¬ 
sible through their smallness; fabricating the body of each, one from the 
composition of all [the elements ; and binding the periods of the immortal 
soul in intluxivc and ctlluxive body/’ 

Because in what is here said, ill the same manner as Irefore, Plato constitutes 
the first vehicle of the soul th it is a body,' from the elements, it is evident that 
neither is this hodv indivisible, ns being generated from tilings which are to be 
returned. But it is not iinuianifest, that as that vehicle is one, this testaceous 
body likewise is in a similar manner generated one. 1’he former however, has 
indeed a more simple union of simple vestments; lint the latter a more various 
union, as being of a more eomposite nature. Hence there indeed, that w hich w as 
composed of tin and water, air and earth, being analogous to a crowd, mani¬ 
fested vve said, the second vehicle, and the lile eoutaiiied in it. But in what is 
now said, the te.-taecous hody* is signified. Fur Plato in speaking of it, is not 
satisfied with things of a simple nature, but adds such .is are adapted to an orga¬ 
nic body. 1 or it is not possible that this should alone consist of simple elements.' 
Beginning therefore, from things more imperfect and material, and producing 
things consisting of similar parts, and from these the organic hody, he gives it to 
participate of soul, l’or ll;»* junior < inds borrowing parts Irom wholes, assumed 
such parts as are simple, and made the vehicles of irrational souls, which he 
before denominated, a tumultuous and irrational crowd, composed of fire and 
earth, air and water. But conglutinating these, they generated things of similar 
parts, the composition of w Inch is from the four elements. And causing the things 
generated to adhere through thick set nails, they gave completion to the organic 
body. For this it i-, which, as li ‘ say *>, is in want of all small and invisible nails , 

* i e. Tlie aerial vetiiclt ; for tins is llic first vehicle of llie soul that is a body, llie ethereal or per- 
petual vehicle, nut having three dimensions, but being a superficies, in consequence of its attenuated 
and immaterial nature. Hence also llie C halda'an Oracle exhorts, not to give depth to u superficies, 
and cause it to be tirrestnal and humid, through an impure hie. 

* In the original in this place, there is an omission of ro otr/wwfei ; hut I have no doubt this word 
ought to be inserted. 

* There is au hiatus here in the original, which renders tlie two lines that immediately follow it unin¬ 
telligible, and which I Lave not therefore at tempted to translate. 


BOOK V,] 


TIM.ELS OF PLATO. 


437 


through its composition from dissimilar natures; and of thick set nails, through 
the facility with which the composition may he dissolved. 

We sriv therefore, that the (hick set and invisible nails ire the insertions of small 
and invisible < leiuents in the solid parts' of the body. Hut the collirpu faction* 
is adapted to Vulcanian works ; lire producing through rarefaction* in the collique- 
faction, a procession <»f all things through each other; just as in things which 
are melted together, the smaller enter into the larger parts, in the melting, and 
thus the mixture is elicited. Hence it follows, that by conglutinating the things 
received, the junior (Jods produce a body , not consisting ot indissoluble bonds, 
but of parts which tenaciously adhere to each other, through thick set, small, and 
invisible nails. F’or liquefaction, 4 and conglutination* are necessary to the gene¬ 
ration nt" things of similar parts, the latter of which, moisture imparts, 6 and the 
former, heat. For every thing is liquefied by liie, but conglutinated by water. 
Soul therefore accedes, after the union of many things of a dissimilar nature. 
Anil in the first place, the soul which is entirely mortal accedes. For through 
this, the ellluxive body subsists, viz. through the physical, sensitive, and orective 
life. But in the second place, the immortal soul accedes. For this does not 
enter simply into body, but into an inlluxive and ellluxive body. And the former 
indeed, is generated with the body ; but the latter, enters into the body. I his 
therefore, is the order of fabrication, and is attended w ith a reason consentaneous 
to truth. For all generation begins troin the imperfect, and regularly proceeds to 
the perfect. And in the universe indeed, lubrication proceeds Irom int« licet and 
soul, as far as to bodies : for the generation is without time. [Hut in moital 
natures, fabrication is in conjunction with body.*] for it is temporal. Everything 
however, which is generated in time, commences the generation from the imper¬ 
fect. So that if there is any thing which does not begin from the imperfect, that 
thing was not generated in time.* Hence ‘lie universe was not generated in 
time. For the Dcmuirgiis did not first constitute body but soul, as wc have 
l>efore observed; which manifests, that what is called generation, is when ap- 

* Tor roil lifXryifitTrrpou here, as lliorc is no such won! in die Greek language, 1 read, rwi fuXtm 

* Instead of owrrnlii' here, il is necessary In read uw*-ri|£ii-- 

* For o^'u^rwi in tins place, read tipaiwtotvi. 

4 I or rn^rkii hi re, read 

* And for i.iXVijTrui, read KcWrjatvt. 

* Instead nf rapm^rra i in (Ins place, it is necessary to read rnpr^trai, 

1 Tlie words willun tlic brackets are omitted in die origioal; but I liar* uo doubt ought to be in* 
serted. So that llierc is wauling in die original, rn it ruw fitra row wttfinrot. 

■ For owe axporor in this place, it is necessary lo read ov euro xpecer. 



438 


PKOCLUS ON THE 


[book v. 


plied to the universe, an unbegotten and simultaneous composition. And in the 
universe indeed, the whole subsists prior to the parts, and the one, to multitude; 
but in mortal natures the many are generated prior to the one; and these l>eing 
liquefied through thick set nails, give completion to one thing. For simple bodies 
are liquefied, but the liquefied bodies are nailed, the nailed bodies are vivified, 
anil the vilified bodies are co-udapted to the immortal soul. 

From these things also, it is evident, that it must be said, the insertion of the 
soul according to Pluto takes place at the lime that the infant proceeds out of 
the womb : lor then the fad us is perfect, but not before. For nature would not 
in lain detain it in the womb, if it was perfect. When therefore the tu.*tus l>e- 
comes one and a whole, then the immortal soul enters profoundly into it. But 
the fu tils Incomes one when it is perfect, and is perfect when it has proceeded 
into light. For while it remains within, 1 n is a part of another thing, 'i he soul 
then fore, is not bound to the seed by the (iod>, nor is it, as some think, 
emitted together with the seed, but win n the body is now generated, the periods 
of the soul are connected with it.* For where in the seed is there a bodi gene¬ 
rated from * •any and thick set nails ? Hence, when the instrument is rendered 
perfect, then the Cods bind to it tin* soul that is to Use it. And thus much as to 
tlii'* particular. 

lint Pluto calls the periods of the soul, the mercies of it, which proceed into the 
animal and the luofdd pacers ofthe same mid the afferent. All the soul therefore 
descends according to Plato. For lie alone goes to it two circles and two peri¬ 
ods, and leads downward both of them. So that what Plotinus savs, who con¬ 
tends that the whole soul does not descend, is a more noiel assertion. With 
respect however, to the thick set nails, some suppose them to signify the conjunc¬ 
tion of the triangular elements; but according to lamlilielius, they indicate the 
communion of physical productive powers, just as the colliquefaetioii 1 signifies 
the demiurgic connection and union of them. But we have shown what the nails, 
the conglutinations, and the col liquefactions are, and what the theory is, which is 
adapted to the nature of all these. 

“ These however, being bourn! in a vast river, neither vanquish, nor 
are vanquished.’ 

Plato conjoining the soul to the body immediately, omits all the problems 

* In I tie original tlirre is an biatiis boro, I"or llie original ii, riXrior hr, ortty t firvoy yap 

aXA ik fitfxu emu. Tln» deficiency huwtvtr, rosy b»* suppiird liy reading, confunnatil y (o I tie abuce 
Iran latum, TtXttcy it, tray twtXOrj fu fit ini' ynp itboy, a\X tty (Jcge uXXro) firpot tarty. 

* Forairou hero, it u necessary to rtad avry, 

1 Instead of mrajii' ill Ibis jilacr, rtad evcr«giK. 


BOOK V.] 


TIM XUS OF PLATO. 


439 


pertaining to the descent of the soul, the prophet, the allotments, the lives, the 
elections, the da-mon, the erection of tents in the plain of I>ethe, the thunder and 
lightning, al,< ^ such particulars as the I tide in the r trnth Book of the Repub¬ 
lic discusses. ither does he here deliver those things which take place after 

the exit of the soul from the present life, vi/. thi' terrors, the rivers, Tartarus, 
those savage and fiery d.emons, the thorns, tin* bellowing mouth, the triple path, 
and the judges, in whic h we are iiisirueted, by the fable in the Republic, in the 
Gorgins, and in the I’ha-do. What then, some one mav sav, is the cause of this 
omission? I reply, because Plato prosemw that which is adapted to the design 
of the dialogue, and because lie here assumes so much of the theory of the soul 
as is physical, eh live-ring the association of the soul with the* body. And Aristotle 
also, emulating Plato, in his treatise On the Soul, in const epionre of discussing 
it physically, neither mentions the descent of the soul, nor its allotments, lmt 
in his Oialogues In* separately speaks of these,* and makes them the leading sul>- 
jectsc, consideration. And thus much as to these particulars. 

This however, is to he in\castigated from the beginning, why the soul descends 
into bodies ? * Anel the answer is, because it wishes to imitate the providential 
energy ot the: Clods, and on this account, dismissing contemplation, descends 
into generation. For since divine perfection is twofold, the one being intellectual, 
but the other providential, and the one subsisting in permanency, but the other 
in motion ; the soul adumbrates, the stable,’ mtc Ueetual, and unalterable? energy 
of the Gods, through contemplation, hut their providential anel motive energv, 
through a gi nesiurgic life*. Anel as the* intelligence of the soul is partial, so like¬ 
wise is its providential energy; hut being partial, it is conversant with a partial 
body. Farther still, its descent contributes to the perfection of the world. For it 
is necessary, that there should not only he* immortal and intellectual animals, such 
as are with the Gods, nor alone mortal and irrational animals, such as are the 
last of the fabrication of things, but likewise, such as subsist be-tween these, viz. 
which are by no me ans immortal indeed, 4 but arc able to participate of reason anel 
intellect. There arc however, many' such animals as these, in many parts of the 
world. For man is not the only rational mortal animal; but there are many other 
such like genera, some of which are of a more ela*moniacal nature, hut others are 
more proximate to our essence. The descent likewise of a partial soul, contri¬ 
butes to the composition of all animals that are at one and the same time mortal 

* For rfp« airrov here, it is Dccniary to read rtpi avrwr. These Dialogue* of Aristotle are unfortu¬ 
nately lost. 

* See my translation of Plotinus, On the Descent of the Soul. 

* For ycvtficv here, read 

4 The original to tbu place is oOararor uer o*hmw it err a ; but it ought evidently to be eipungcd. 



440 


PHOCLUS ON TIIF 


[book V. 


ami rational. Why therefore, are partial souls when they descend into generation, 
filled with such great material perturbation and so many evils ? It is through the 
projwnsity arising from their fyee vv iII ; through their vehement familiarity \v itti 
body ; through their sympathy with the image of soul, which is called animation; 
through their tot tl mutation from the mti lligihle to the sensible w orld, and from a 
quiet energy to one entirely conversant with motion; and through a disordered 
condition of being innately produced from the composition of dissimilar natures, 

\iz. oi tbe immortal, and tbe mortal, ol the iutelleetnal, and that which is 
deprived of intellect, of the impartible, and that wbieb is endued with in¬ 
terval. Pur all these become the < msr to the soul, of this mightv tumult and 
labour in the realms of generation; since we are disturbed bv the abundant muta¬ 
tions, and sv mpatliies w Im h lake phu e about tbe essence that is m continual mo¬ 
tion. Por we pursue a perpetually flv ing mockery. And the soul, bv verging [to a 
material hie,] kindles indeed, a light in tbe body, but becomes herself situated in 
darkness; and by giving lie to the body, ilestrovs both herself, and her own 
intellet t [in as gr« at a degree as these are capable ol receiving destruction]. 
Por thus tbe mortal nature participates ol int* lie* t, but the intellectual part of 
death, and the whole, as Plato observes in the Paws, becomes a prodigy, compos¬ 
ed of the mortal, and the immortal, ol the int* lie* Inal, and that whic h is deprived 
•if intellect, l or this physical law [which binds the sold to t!ic body,] is the 
ill at b of t lie immoi tal I lie, but v iv ifics the mm I a I body. Plato therefore, delivers 
m the Phadrus, the « kims of di scent arising from the soul, viz. ohlivmu, the 
defluxioil of the wings, and sin h things as are consequent to these. ltul here he 
di In* rs to us the causes derived from the Cbids l or these are the\ w ho < unjoin 
the soul to the lindv. Hut la* does not add .it present, the iiiamier 1 in whii h the 
soul aposfati/es [from the orb of light], and through what forms of life, she 
proceeds [into the realms of generation]. And in the Republic he delivers- the 
causes arising both from the soul herself ami the («o*!s. Por there the prophet 
ami the Pates, the themon, and tin* h*t% the paradigms and the elections of lives, 
are assumed. Tin s* particulars therefore, must In- explored in lho-e dialogues. 

What however is here asserted, must be considered, \sz. w hat the river, the 
binding, and the vast are; lbr this rner is said to be vast : and also what it is for 
souls, neither to vanquish, nor be vanquished. The river therefore signifies, not 
the human body alone, but the whole of generation, with which wv are « xlernally 
surrounded, through its rapid, impetuous, and unstable flux. Thus also, in the 
Republic, Plato calls, the whole gi-iiesiurgic nature, the river of la the; in vvluih 
are contained, as Empedocles says. Oblivion, and the meadow of At*-; the [ 


I For ei'T*i htrr, it ■> nitoisrj lo read owmt 


nook v.] 


1 IM/Kl S or PLATO. 


(tl 


voracity of matter, ami tin- lighl-haliiig world, as the(iodssay ; ami the winding 
streams, under which many are ilrawn down, as the [Chaldean] Oracles asst rt. 
lint tin' hniutuL, signifies, a co-impeded lit*', and a lifo which lias arrived at the 
extremity. For then, being hound, it is prevented from procei ding, and In mg no 
longt r aide to pmei * d, it becomes situated at the end ot its motion, lint the 
soul, l>\ eomiimnicaliug its powers to the hody, obtains the end of its descent. 
Again, the vast indicates the multiplied, and in every res poet divisible flux of 
generation. lint the neither iiim/nishing, nor buna; ran/jui.s/tcd, signify, that each 
of the i ssi ores that come together, pr« si rvi s its nvv n nature. For the congress of 
tin soul and liodv is not efieeted by a mutual corruption, as in things that are 
mingled. For the both is not transferred to the essence of tin* soul, nor the soul 
to tlie peculiarity of the body ; since in this case, neither would assimilate the 
ether to itself. lienee neither is the soul vanquished by the Irody ; for it 
does not Income inanimate, nor does it vanquish the body, for it does not 
make it incorporeal. In another respect however, the soul subdues the body, 
as connectedly containing it; but is subdued by it, as being inqiedfd by it in its 
intellection. Plato however, rather denies than allirms each of these, in order 
that we niav conceive the peculiarity of each in the communion, and the tinmin- 
o-led union of them in the mixture. 

“ But they carry and arc carried with violence, so that the whole 
animal is moved indeed, yet in a disorderly manner. For it proceeds 
casually and irrationally, having all the six motions. Hence it is moved 
backward and t'orward, and again, to the right hand and the left, upward 
and downward, and wanders every where, according to the six differences 
of place.” 

That the genesiurgic river, according to the wlmle of it disturbs the soul, hut is 
especially ample in youth, in consequence of the influx and etllux being copious, 
has I think become evident through what has been said. Since however, the 
hodv l>« ing heavy, terrestrial, and cadent, is corrected by the soul, and the soul, 
which has an intellectual nature, is rendered destitute of intellect, through its 
communion with the body, hence he says, that souls carry and are carnal inth 
violence ; the ciolenee indicating the foreign and renovated nature of the vivlocation 
of the mortal 1 animal; but the carrying and being earned, the action of the body 
and soul on each other. For the soul carries the hody, inspiring it with the power 


3 K 


Tim. JPlat. 


* For ro Grrjroy lirrr, it is neerssary to read row rov. 

VOL. II. 


44*2 


IMIOCLUS ON THE 


[book V, 


of motion; but is carried by it through sympathy, to a genesiurgic nature. Hence 
he very properly says, that the whole animal is moved. For the body is moved 
through the soul, and the soul losing its own life, lues the life of the composite 
[of body and soul]. The whole animal therefore is moved. And after another 
manner also you may say that Plato asserts the uhvle is moved, in order to dis¬ 
tinguish it from the ntiivt-rso, For this, as we have before olisi rved, is not 
moved according to the whole of itself, hut only lit its parts Since liowrn r the 
stars are moved w ith an advancing motion [or in unlccedenliaj, each is moved 
according to the whole, and not according to the parts only ; yet they are moved 
in an orderly maimer, ami not as vve are: for they follow the universe. Hut 
Plato adds, disorderly ; indicating by this, that the motion is material, and all- 
variously anomalous, and that it .#egins from the subordinate nature, the order 
being inverted. It is necessary however, in the same manner as in divine natures 
that the motion should originate from the more exet llent nature. 'I he expression 
likewise casually, signifies the rash and unstable nature of the motion; and the 
word proctetls, indicates the departure of souls from themselves; all which parti¬ 
culars are posterior to divine animals, in whom intellect is the cause* of energy, 
and each proceeds and at the seme time abides. The word irrationally follows 
also in a becoming manner. For where order fails there 1 lie irrational secretly 
enters. For reason is the cause cf order and measure, and of the participation of 
good. 

Moreover, the multitude of motions Incomes apparent in these, anti the number 
ol all tin* motions of the mortal aniin d. For as bodies have three dimensions, 
anti are mingled from contraries, contrariety In mg a tlnad,' and assuming the 
triad, produces this number of motions. For it is necessary that there should he 
only a triple interval, or dimension, In-cause interval is reason lor a productive 
principle], proceeding from the impaitible into matt r, and investing it with 
vturphe. Ami the imparlihle indeed is muiiidie ; hut progression is dyadic; 
and morphe triadic. For that which has proceeded, returning, or being * i.averted 
to its principle, lias hound and morphe. lint it is necessary that there should he 
contrariety in the motions, according to position. For the extremities of every 
right line are opposed to each other. Hence of tin three dimensions, the opposi¬ 
tion according to the extremities will be the upward and downward, the right 
hand ami the left, lnforc anti behind. The complication therefore of contrariety, 
with the triad of dimensions, products the six motions; anti tins number is 
adapted to the animated hotly. For according to the Pythagoreans, the monad 

1 I lie word airwi is omitted here in 1 lie original, but evidently ought to be inserted. 

* For hut here, read bar 


HOOK V.] 


TI.MXCS OF FLAK). 


443 


is analogous to a point; the duad, to a line; the triad, to a superficies; the tetrad, to 
a body; the pentad, to a body endued with a certain rpiahtv ;' and the hexad, to an 
animated body. This number of motions therefore, is appropriately attributed to 
mortal animals, whose generation proceeds from the even 1 numln-r, and a formless 
nature. It is not proper however, to wonder, that animals should have so many 
motions, but inanimate natures only one motion; as that a clod of earth should 
only have a motion downward, but fl ime, a contrary motion. For we shall find 
by inspection, that frequently the extremes are more simple than the media, hui 
the media more various than the extremes. 1 Thus for instance, we see, that 
nature and matter are more simple than body, and the irrational life and intel¬ 
lect, than the rational soul. Hut intellect indeed, is more simple, according to 
that which is more, ami irrationality according to that which is less, excellent. It 
lives however, without deliberate choice, and conformably to nature. If there¬ 
fore, in motions, we see that divine animals and inanimate bodies have a more 
simple motion, but the media abundantly wander, and are nmltiformlv borne alone;, 
what occasion is there to wonder 7 For the simplicity indeed of divine motion, is 
more excellent than the variety in mortal natures ■ but the simplicity of inanimate 
lx'in^s is less excellent ; just as divine bodies are essentially' simple, according 
to that w hich is better than composite natures, but the inanimate parts of the de¬ 
ments are more simple than concrete masses, according to that which is less excel¬ 
lent,* as not having the proper life of living lieings. 

/ ' ^ C 

“ For though the inundating and effluxivc waves, which afford nutri¬ 
tion to the animal, pour along with impetuous abundance, yet a still 
greater tumult and perturbation is produced, through the passions arising 
from external impulsions ; either when the body' is disturbed by the sud¬ 
den incursion of external fire, or by the solid mass of earth, or is agi¬ 
tated by the whirling blasts of the air. For from ail these, through 
the medium of the body, various motions are hurried along, and fall with 
molestation on the soul/' 

’ Instead ««f in tins place, it is requisite lo read, trrrm^riy. 

1 For aypioK litre, it is necessary lo read aprtnv. 

1 The original is defective here, for there is nothing more than ra fe fjrtra weir , 0 0 m . This defi¬ 
ciency however, ruay be supplied by reading, conformably lo the above translation, ra hr ptwa weir, U 

rrpn rwr arpwr. 

* The word x , ‘P or * 11 wanting here in the original. 


444 


PHOC1XS ON THE 


[book V, 


In what is here said, the philosopher refers to two causes all this tumult, viz. 
to the nutritive anil sensitive hie. But these causes are that which is oreetic, and 
that which is gnostic, in the vv hole of the irrational nature ; into which also we 
are accustomed to divide all the powers of the soul, asserting that some of them 
are vital, hut others gnostic, l or the nutritive life, verging to bodies, produces 
an abundant tlux in them ; through their moisture indeed, emitting an abundant 
material etllux, but through vivilic heat, receiving all influx of other things. But 
the scnsitivi life Millers by tlie bodies of fire, larth, air, and water, falling on it. 
Conceiving likewise all these passions to be great through the vileness of its life, 
it occasions tumult and perturbation in the soul. And to those indeed, who have 
arrived at maturity, all these have become habitual; but to such as have lieen 
recently born, the smallest things, through being unusual, lieeome the causes of 
astonishment. For what a great tire is to the former, that thesnufl of a candle is to 
the latter. What the magnitude likewise of very lofty mountains is to tlie former, 
that the smallest ol stones is to the latter. For this is sullicienl to give them pain, 
and by ini[Hibng llietr energies, to eal! forth taeir tears. And what stormy winds, 
and streams of water from the heavens, are to adults, that a small motion of the 
air, or a slip through a little moisture, is to infants. For sense l*eing agitated 
through the percussion of all these, astonishes the soul of those that are recently 
born, and leads it into ditliculty and tumult. Tin >e therefore, are in short, the 
causes of the perturbation of souls, viz. the motion of tin nutritive power, and the 
|n rcussioiis of sense. We must not however, fancy that the soul sutlers any thing 
through these. For as if sunn one standing on the margin of a liver, should he¬ 
boid the image and form ufhims. if in the floating stream, lie indeed will preserve 
his fare unchanged ; hut the stream being all variously moved, will chaie-e the 
image, SO that at different times a will appear to him difli rent, oblique, and erect, 
and |M ihaps divulsed and continuous. [ A t us suppox too, tli.it such a one, 
through Ireing unaccustomed to the spectacle, should think that it was himself 
that sutlered this distortion,' in consequence ot surveying his shadow in the water, 
and thus thinking, should he alihc ted and disturbed, astonished and impeded. 
Alter the same manner, the soul, beholding the image of herself in body, borne 
along in the river of gt ueration, and variously disposed at diflcrent times throii'di 
inward passions and external impulses, is indeed herself impassive, but thinks 
that she sutlers ; and hung ignorant of, and mistaking her image for, herself, is 
disturbed, astonished, and perplexed. 1 I Iris passion however particularly exists 

llurc is .m IimIus lure in 1 he ordinal, win,), may be filled up by adding alar roe .o^cra the 
* Fur (b um-pciw lit IT, lead « 


445 


HOOK V. ] TIM .TIL'S OI PI.ATO. 

in children recent Iv horn ; Iml it also exhibits ilsdt in dreams in adults. 1 inis 
win n sum' nni*. in riinsoijuenei- oi nature being latigucd in lIn* concoction «»1 tiie 
fin id, I a tines hi a dream tli.it lie is weary, that lie is journey mu through a (hi limit 
road 111 at lie is < a it v inn burdens, or sutlers mhiicIIiiic * lse nt tin* like kind, t lien 
tills pa**mn Inti lilies appan lit. And it Is possible tidlii these tilings In survey tllC 
nature of the passions of children.' And thus mudi may suffice at present as to 
these particular*. 

It is iviiuisiti however, to proreed to the words ot Plato and to say, that the 
T cares manifest not the externally blow in" wind, as some assert, lint the congregated 
folly * existing in vonth, and the ahumlaut intlux and elllux. Hut the //miniulwn 
signifies. 111 the lir*t plan-, that the pneumatic vehicle is agitated and made 
heavier; for it is this, which exhibits in itself stains and vapours; and in the se¬ 
cond place, the soul, for it is disturbed by congregated impulses. 

“And on this account all these were then, and are still now'denominat¬ 
ed senses.” 


According to Plato, the senses receive their appellation from passion. If 
therefore, we should say, that the senses are motions placed inwardly, the asser¬ 
tion would hr attended with much 1 accusation, from grammatical* observation. 
But if we should say, that the *i uses are mingled from inw ard motions and pas¬ 
sion, perhaps am n nt usage would testily in lavour ot the assertion. l‘or sense 
(aurOr.iri^) with four sylhihh i* a certain ooVirTic, 

O s’ (3; 5 j u* a*7u> (lege 

says Homer. But the word •jiiVJtjtu', will be from arm*,* and ^ 3 erij’, T sensible 
object* indei d being moved externally, but the motions tending through the hodv 
to the soul, and producing as Plato says, sensations. Aery properly therefore, 
did tho*c who first pereeived the nature of the passion, and those in the present 
period, who did not entirely perceive it, thus denominate the senses. And those 
who now still gne this apjwllation to the senses, do it because there is similarly 

’ Instead of t r?*>r iii llu place, it is necessary to read xai&*r. 

* Fur n^rorj'Ttt here, it is requisite to read n^joeijoie. 

1 For ifc.Wni'i here, it is ncccssaiy to read irvXvi. 

* For ynn/jfimji here, reail 

1 i. e. " He "roan'il, and breathed his Iasi.” 11. xvL ▼. 408. 

6 The verb aitrnr, is from aiw, which not only signifies to bear, and to blow away, but also to un¬ 
derstand and know. 

f i. e. Position. 



PltOCLUS ON THE 


[book ▼. 


44fi 

a complication lit them of passion ami judgment, or of motion and position. 
For the motion of the soul itself alone, is impassive; lint that which pervades from 
the body to tlie soul, is accompanied with passion. 

“And these indeed, Noth then ami at present, receiving 1 the most 
abundant and greatest motion, and bein',' moved together with that 
incessantly flowing stream, and vehemently agitating the circulations of 
the soul, they entirel y letter the circulation of the same , flowing in a direc¬ 
tion contrary to it, and restrain its energies, as it rules and proceeds; but 
agitate tbe circulation of the different." 

Sense is of flic present, in the same manner as memory is of die past, hut hope 
of the future. Hence both then, and at present, sense moves the soul, in con¬ 
junction with the nutritive power, which through influ.xions, affords a remedy to 
the etlluxions of tin* body, and again combines what it bad analyzed, conforma¬ 
bly to the web of Penelope. 1 or this is “ (he incessantly fltr.fi n" stream ," which 
is very properly called a stream, Itecause it is a part of the whole river of genera¬ 
tion, which, as was before observed, is abundant Together with this therefore, 
sense disturbs, and causes a tumult m the periods or circulations of tin* immortal 
soul; and fetters indeed the period of tbe circle ol the same, but agitates the 
jierind of the circle of the different, lor as there are twofold circles in it, in imi¬ 
tation ot divine souls, the circle which surveys intelligildcs, and which is the ilia- 
noelir circle, is onlv restrained in its energy, but sustains no distortion. Hut 
tbe duxaslic circle is distorted, and this follows very properly. For it is possible 
to opine not rightly, but it is not possible to know .scientifically, falsely. Ifliow- 
evt r someone should say, that the dianoelic part of the soul may be ignorant 
in a twofold respect, and that the thing which sutlers this wi I be distorted, let 
such a one learn from us, that twofold ignorance* does not simply pertain to 
ilunima, but liegins indeed from thence, and is implanted in tbe doxastic part. 
For twofold ignorance, so far as it is ignorance, and a privation of science, so 
far, in coiiseipu nee of being an immobility of tbe scientific power, it originates 
from dianoia. For ignorance subsist* about that, about which science subsists. 
But so far as tins ignorance also adds a false suspicion of knowledge, it subsists 

1 Id tlie tililinns of llif Timauis vr limJ xnpiyofittat in tins plan - ; but il esidcntly ought to 

be, av iu llie leil ol 1’iot In-, «... ,.< v « at »u. 

* Twofold ignorance is, when a man is not only ignorant, but is ignorant that he is ignorant. And 
this is the disease of the multitude. 


HOOK V.] 


TIM i; IN or I* LA YU. 


447 


in the doxastic part. l or lli.it w lufli is nothing more Ij an a falsi* suspicion of 
knowledge, is tins. Ami ignorance indeed. i>« only tin* privation of intelhct in 
tlianoia lettered,' and concealing its productive powers ; lint «nr l «ri > -, or a I 'a 1st* 
suspicion of knowledge, is the privation of intellect in opinion, being a certain 
(Iistortioii of it. I or In mg false, it injures its possessor. Iui uhut ini is in action, 
thiil the fal*c is in 

I lie period in the circle of the .same therefore, i» alone letti red, and resembles 
those that are in captivity, and on this account, are prevented from energizing. 
This circulation however, remains in the souls that are hound without h. ini; dis¬ 
torted . 1 lint the period of the circle of the t/Jf ruit is agitated, being tilled with 
false dogmas. For the proximity ol this circle to irrationality, causes it to receive 
a certain passion from externals. From these things however, we are impelled 
to speak freely in opposition to Flotmus and the great Thcndnrus, who preserve 
in us something impassive, and which always perceives intellectually. For Plato 
assumes only two circles in the essence of the soul, one of which is according to 
him fettered, hut the other is agitated ; and it is not possible for either that vv Inch is 
fettered, or that which is agitated, to energize intellectually. Ilightly therefore, 
does the divine lamhlichus contend against those who adopt this opinion. For 
what is it, that is faulty in us, when we recur to an intemperate imagination, 
through the excitation of the irrational nature? Is it not our deliberate choice? 
And how is it possible it should not he this ; since according to this, we differ 
from those who imagine precipitately? But if the deliberate choice is faullv, how 
can the s ( ,ul he guilth ss ? W hat also is it which makes the whole of our life to he 
happv * Is it not Iwcansr* reason possesses its proper virtue? W e say enlirelv so. 
But if when that which is most excellent in us is perfect we are uholh / happv, 
what hinders all of us from lie ini; now happy, if the summit of our nature al wavs 
perceives intellectually, and is always with the (jiods ? For if this summit is 
[wholly] intellect, it is nothing to* the soul; hut if it is a part of the soul, the rest 
of the soul also will lx* happy. Who likewise is the charioteer of the soul ? Is it 
not that which is most delightful to us, and as some one may say most capital 1 
And how i« it possible not to admit this, if it is the charioteer who governs the 
whole of our essence, who raises Ins head to, and surveys the supercelestial place, 
and is assimilated to the gr< at leader [Jupiter], who drives a winged chariot, and 
is the first charioteer that proceeds into the heavens? But if that which is the 
summit in us is the charioteer, and he, as it is said in the Pha*drus, at one time 

1 Instead of here, it is nrrejyary to rrad 

* For attairrprxjHHt here, read aharrpo^wi. 


4 48 


IMtOCl.l N ON THE 


[OOOK ▼. 


sublimely tends to the place beyond the heavens, at another time enters into the 
heavens, and at another Incomes lame, an I sutlers a drthixion of his wm?i, it 
evidently follows, that the summit of our nati re subsists differently at different 
times. This therefore, the reader will find elsewhere more copiously discussed. 

If however, these things are true, it i> very propeilv said, that the period ot the 
circle of tin mint, as it «uveriis and proceeds, is lettered. 1 or having a twofold 

perfection, prartir and theoretic, it is deprived id each. For it is neither aide to 

rule over the natures subject to ifs eommaml, thr«»ii”!i their unstable motion, nor 
to proceed, i. e. to perceive intellectually. For to proceed is the eiienry ot a circu¬ 
lation, and to proceed diauoetically, is the energy ot dianoetie natures. I lie 
senses therefore, strike against this circulation, and tinning in a direction contrary 
to it, as tending inwardlv from outward ohjects, they impede tin intellectual 
energy. II. •nee the- period of the c ircle ot the mint is deprived both of ac tion and 
conte mplation. \\ hat then, someone may s.iv, is it immovealde } .And how can 
the soul Iw immovealde' May we not sav in answer to this, that it is moved 
indeed by itself, but neither with a corporeal motion, tor it is incorporeal; nor 

with a phanta-tic motion, fur it is imligured ; nor with a gnostic motion, for it 

is i ,r noraut of itself; but with an essentially vital motion. For as to perceive 
intellectually, is the energy of intellect, and to exist is the energy of being ; thus also 
to live, i> the energy of life, l’or it dews not possess an adventitious energy of *ife, 
hut ch lives it from itself. For it is life generating itself, and producing its. It. 13ut 
all life is motion. So that if every thin- which lives is moved, that which lives from 
itself will he- moved, and that whie li always lives will always he move d, vitally, hut 
not intellectually. II. nee the soul is always moved, and yet not always. For it 
it intellect in ctijmcity, hit hfe iu energy. And another third tiling i. e. matter is in 
capac ity only, but is not in energy. Since the relbre, there is a triple order in us, v i/. 
according to e ssence, according to power, and according to energy, our I'scnce 
indeed, remains entirely the same, as being essence, as living, and *~s intellectual. 
For being the [first] image cd intelh*el, it is intellectual ; just as the first image of 
.soul is animated. Hut tlw powers indeed, of dianoia are lettered, and those of 
opinion are agitated. And since the powers are analogous to tin* live s, the power 
of one of the lives [viz. of the intellectual life] is r. strained, hut another is shaken. 
For the* essential hfe is always in motion. M ith respec t to the* energies however, 
those of dianoia are taken away, hut those ot opinion an* distorted. And as 
these are analogous to that whic h is intellectual, it is evident that the soul is pre¬ 
vented from perceiving intellectually. 1 he essence ol tin; soul therefore, is per- 


1 For cuv'o licre, it is ne cessary to read caery. 


nook \.] 


T1M.LUS OJ PLATO. 


44P 

petually vital ami perpetually nxacd ; 1 »ut 1 lie powers and energies, pertaining to 
its Lie and intellect, are naturally adapted to err. 

“ So that they turn with every kind of revolution, each of the three 
intervals of the double and triple, together with the media and conjoining 
bonds of the sesqnitertian, sescjuialter, and sesrpiioctave ratios which can¬ 
not he dissolved hy any one, except by him by whom they were bound. 
And besides this they introduce all the fractures and diversities of circles, 
which it is possible to eti’eet.” 

All things are in all souls, hut appropriately in each, in some divinely, in others 
d.ciuoui.K ally, and in others partially. l*or the media, the scsquialtor, the ses- 
quitertian, and the scsquioclave ratios, together with the lcimina, are in all souls 
1 or how could tin* soul otherwise know total h u nion \, and procreate ratios so 
heautilul, oxet pt she contained in herself the causes of them, heing herself, accord¬ 
ing to her ow n order, a certain harmony of harmonies ; not consisting of things 
harmonized, since a haimony of this kind is in another thing, is alter-motive, and is 
susp< tided li'oin another niotne cause ; hut of that which harmonizes itself, and is 
harmonized hy wholes? lienee, it has all harmonized ratios, and besides these, 
die divisions info se\» n of the circle ot the ddlerenl. I*or tin* demiurgic section ' 
begins superfluity irom divine souls, and proceeds as far as to the most partial 
souls ; and besides this, sueli other tilings as we have survevi <1 about the soul of 
the universe. The mode of interpretation likewise is the same, except that we 
must add the peculiarity in each, adjoining, in some souls the divine, in others 
the (hriuoniacal, ami in others the partial peculiarity. We have however l>cfore 
observed, that though all the ratios are m all souls, viz. the divine, the darmonia- 
cal, and the partial, alter the mundane soul, it is not at all wonderful that the 
hounding t< mis should difler, by each lieing more multiplied in the subordinate 
souls, than hi those prior to them. Lor those of the soul of the universe were 
primary, or radical terms, (truOju.m*\) yet nothing hinders their being afterwards, 
the duple, or triple, or in short, multiples ot these, winch through diminution are 
multiplied in orderly ratios, as far as to partial souls. Amlin some of these, 
they are more multiplied than in others. For neither are all divine souls of equal 
dignity, nor all demoniacal after these, nor all partial souls. And thus they 
have some things common to all of them, but others di tiering accord mg to essence 

1 Instead of to fur in this place, it is necessary to read 

VOL. II. 


Tim. Flat. 


3L 


460 


PROCLUS ON THE 


[book t. 


itself. It is also necessary to reint mber the**e tilings, not carelessly, in order that 
we fnay he able to assign the all-various differences in the generation of souls; 
of the mundane indeed with re--q»<*e-t to the supermundane, according to the mul¬ 
titude, or diminution of parts; amt aUo m the generation of the mundane, divine, 
demoniacal, anil partial souls, according to the terms themselves, which are 
either radical, or more remote from those that are radical, the same ratios 
remaining. 

All harmonic ratios therefore, exist in a partial soul, and exist essentially, and 
are not a coacervation of posterioi origin. 1'or those things which the first l)e- 
miurgus produces, these are essentially inherent in heings, viz. tin* seven terms, 
the three media, the se-sepiialte r, sesquitertian, and sesipiioctuve ratios, and the 
ieiinmas, which are now called culligatinns. It is evident therefore, that all these 
are essences. For things which always subsist after the same manner, and those 
which give completion to essence, are themselves essences. And it is necessary 
to view these particulars not mathematic.illy, hut physically, l'or the mathema¬ 
tical ratios and habitudes, vv Inch souls generate, through possessing the above 
mentioned ratios, are of a elifli cut kind, ltut if all tin* harmonic ratios are 
essenres.it is evident that they have powers. l’or tin one power, and the one 
form of the soul, are not generated from things deprived of power, and without 
quality. How likewise could the harmonic latios operate, and produce other 
ratios, unless they had a power of generating? And how could they know, and 
excite other ratios, if they did not antecedently contain gnostic powers, or it these 
powers were unenergetic ? It is ueeessarv therefore that tin ratios should be 
essences, and possess powers gnostic o| all harmony ; those indeed in the period 
of the same, of intelligible; hut those in tin* period of the different, of sensible 
harmony. It Is likewise necessary that thev should « in rgi/e when they arc- able; 
some indeed, about inti lligibles; but others about seiisihles. \\ lien however, 
being badly affected thmegh oblivion, they become- impeded, sense- drawing 
down the soul to material natures, then, they remain indeed essentially; for thev 
are pe rpe tual, indissoluble-, and immutable: but ae cording to cuergv, they are turn¬ 
ed with every possible- kind ed revcdiition. Anel again, ae-e-ording to power, the-y 
suffer all possible fractures anil distortions. For this is e eunmon to both,' but 
not through the period of the same; sme-e- that is alone sluggish. But the- circles 
m the- pi-rie»el of the different, he-mg se-ve-n, anel all eif them having all the- harmonic 
ratios; for thus it was s.uel ed the* sold of the universe* tlie-y are* turne d anel 
frae-tun-el. For what is here saiel hy I’lato, is concerning these media anel the 


1 Vu to liolh |>o\\er anet energj in tlif circle of thr different. 


Iihok v.] 


TIM.l-lS or PLATO. 


461 


colligation in (hr «irolt* 1 o( the diffirent, a*; sustaining all-various injuries*, l>y the 
senses ami physical motions ; hut is not concerning those in (he circle of the same. 
l or this i- alone fettered ; Imt the circle of the different is agitated, and being agi- 
tated, sidlers sm h things as he mentions. 

Socrates therefore, in the Phn-driis, assimilates the powers of the soul to a cha¬ 
rioteer and horses, and a>sei(s that one of the horses is hi tter than the other. lie 
also says, that sometimes the horses light w iih each other, and the In tter of the two 
is victorious; hut that at other times they hurry along irrationally, the better being 
vanquished and following the intemperate horse, lhit Tinueus binding ihesonl 
through two media one of which is effective of sameness, Imt tin* other of diTe¬ 
rence, and one being allied to intelligibles. lint the other to sensihles, says that 
these media arc at one time discordant, lighting with each otlx r. but at another 
time are (ructmvd, * the (letter ol the two lieiug vanquished, and an* transferred into 
an oblique situation ; and at another, are all variously turned, through the lietter 
In mg m subjection to the worse. l or since the one pertains to sameness, but 
tiie other to difference, when the soul regul ites each of the media, she then per¬ 
forms that which is her proper duty, one of these making one from nianv, and 
knowing the one nt the many ; but the other dividing one into nianv, and possess¬ 
ing a knowledge of things specifically distinguished. Hut when the soul vacil¬ 
lates, m the first place, there is a hostile contention in her, respecting what is the 
same with a certain thing, and what is ilillerent from it; in the next place, the 
worse medium is victorious, through tending to an all-various partihility, instead 
of surveying itself; and in the third place, there is a perfect debility of the hotter 
medium, in consequence of the soul delivering the supreme dominion and ruling 
authority to the less excellent medium. I or of the two media, as we have before 
observed, through which the double anil triple intervals collect 1 that which is 
divided into sesquialtcr, sesqiiitertian, and sesqnioctave ratios, one medium was 
Collective of the samenesses in all the parts, Imt the other of the differences con- 
nascent w ith it ; just as the geometric medium was collective of essences. The 
medium therefore pertaining to sameness, leads the soul to n divine, hut that per¬ 
taining to dillercnee, to a mortal nature. Hence, the soul heroines irrational after 
this manner, the media in the circle of dillerence being fractured and turned, and 
prior to this, dissenting from each other; the turning perfectly drawing down this 
circle to the passions. For as the circle of the different was erect in the whole 

1 For it/trXwr litre, it is oecessary lo rrad mXfi. 

* Instead of toXatrOat in tins |L>ce, it is requisite to read sXaofat, 

* For rvrt&ei here, it » requisite to read evrayti. 


4.52 


PKOCLUS ON THE 


[book V. 


sou! of the universe, being perfectly free from any inclination to the subjects of its 
government, so in a partial soul it is turned, U-ing wholly inclined to matter, fall¬ 
ing into body, and entering profoundly into it ; the fracture imparting a latino into 
multitude and variety, and producing a distribution into parts, through impotence 
and debility. For things that are fractured, fall oil'from their power, and become 
not one, instead of one. Hut the dissention produces nothing but contrariety 
and hostility. The turning therefore, entirely injures the erectness ; the fracture 
makes the one to he many ; and the dissention alone introduces hostility. And 
the effect indeed, produced by the dissent inn resembles that which happens to one 
vvho runs, hut does not stand firmly, but the fracture resembU sone w ho has now fal¬ 
len, through having broken his limbs, and on this account becomes in an oblique 
position. And the turning is similar to one in a supine position, and who 
fixes his head in the earth, hut raises his fret as much as possible on high. For 
an oblique position is a medium between that which stands ereet, and that which 
is contrary to the erect ; in consequence of the head in this t-itu.ition being down¬ 
ward hut the feet upward. The doxastic part therefore, becomes through the 
senses distorted, opines falsely, and is disorderly 1 and erroneous. For this is the 
circle of the different , as we have before observed, in whieli opinions and belief 
are produced, as w.is said of the whole soul ot the universe. Hence this part 
becomes full of false opinion, being co-divided with the senses, and in sedition 
with itself. All these passions likewise pertain to the powers and energies of the 
' soul; hut the essence of the soul is indissoluble, except, as r l iimeus says, by its 
rolligator. For he antecedently conipri bends in himself, the definite causes of its 
ratios, and its circles, lint that which is alone dissoluble, by the cause that [ht- 
pctually connects it, is indissoluble; just as that wliii h is produced by the good 
alone, is without evil; hut that which is produced by e\ il alone, is deponed ; and 
that which is produced by cold alone, is without heat. For it is not the province 
of the cold to impart heat, nor of good to vitiate, nor of that which connects to 
dissolve. So that the assertion that the soul is alone dissoluble by the Demiur- 
gus, delivers the incorruptibility of it, though occultly. 

“So that they aic scarcely connected with each other, but arc borne 
along indeed, yet irrationally, at one time in a contrary, at another in an 
oblique, and at another in a supine position." 

The (lissentions of the circles indeed, cause the composition of the ratios to Ur 
* For *rAt^jrX«f h«rr, il is nrce»s»ry to rrtd 


jlOOK V ] 


TIM BUS OF PLATO. 


453 


moved in contrary directions; hut the fractures cause them to hr moved oblique¬ 
ly; and the liirum^s, supinely. Ami these triple pulsions are snrveved about the 
rational soul ; I»iit tiny are also consentaneously seen about tin* irrational part. 
For wIhmi the rational soul aernrds, and also when it is diseordant with itself, it 
in a inueli "renter decree liostilelv opposes the irrational soul. For the \irtues fol¬ 
low each other; the dianoetieal, the ethical; and the ethical, the dianoetical. 
How therefore : re these three lobe surveyed in the rational part 1 Mav we not sav, 
that contrariety is to he surveyed, w hen opinion hovtilelv opposes opinion, anti 
when the better is not subverted by the worse opinion ? But in those that opine 
falselv there is entirely a cert nil true dogma, from which he who entertains a talse 
opinion mav lie confuted. For how could Socrates have confuted Tlirasy machus, 
Callicleas, and others who like these were uiihhisiiingly impudent, unless in them 
also there was a certain true dogma, from which hems; acknowledged by them 
in common, the conclusions that follow were deduced? When therefore, the 
same person savs, that divinity is pood, hut th.it he does not providentially attend 
to all things, these dogmas' are contrary to each other, though he does not at 
the same time see, that the contrary to what lie asserts follows Irom the position 
that fiod is "ood. But the oblique position takes place, when two dogmas are 
distorted, and are not able to preserve that which is conscqur lit to them; for then 
thev arc said to lie inconsequent.* And this position is oblique. For at the same 
time, the whole opinion falls to the ground, and becomes apparent to sense. 
Hence not one part of it is true, and the other false, but the w hole is laNe. And 
such are the assertions, that justice is folly, and injustice wisdom. For he who 
fancies [that justice is follv, and at the same time says] that injustice is depravity, 
speaks contrary to himself: for at the same time he says, that justice is not lolly. 
But lie who sav s that justice is folly, and injustice wisdom, accords indeed with 
himself, hut at the same time asserts both distortedlv. Hence he is confuted with 
greater ddliciilly, and is more incurable than the other. And the supine position 
takes place, when the worse opinions entirely vanquish the better, anil the infor¬ 
mations of sense mi due the conceptions which are drawn forth from within. 
For in a passion of this kind, things more excellent are enslaved, and liecome 
subject to things subordinate. 

Again, about the irrational part, contrariety may lie surveyed, as for instance, 
in those that are continent. For in tin se the lietter fights with the worse, the 
imagination of lieauty with the appetite of deformity. But obliquity is seen 


1 For ivty/jara her, rtiJ fwy^iora. 

* Here »bo, for aroXo*0a, read urrwoWo. 


PROChUS OX THE 


[HOOK V. 


4M 

in the equal symphony of judgment with appetite, when both are moved simi- 
larly and passively. And Mtpiiieness takes place in intemperate lives, in which the 
rational is entirely spread under the irrational part. And here, von nrav see how 
the oblique disposition proceeds in a well-ordered manner from the contrary. 
For when after a »reat contest, the rational yields to the irrational part, then it 
is moved obliquely, and Irom this supinely . J or in eonseipi< ne*e* ot the worse 
continually vampiidiing the better part, at last there is no need of rontest, hut 
the better part is enslaved and led wherever tin* worse part pleases. And this is 
the last form ot hti*, just as tin most perlect is that which accords with itself, is 
without obliquity, and is conformable to nature, and in whit h tin* more excellent 
part possesses its own order without hostile opposition. The? concord likewise, 
is produced from temperance, the mm ohlnputy from fortitude, and the arrange¬ 
ment according to nature, from justice. lint the * oiiti tries of these, are produced 
as follows: Dissenlioii indeed proihlt'es coniiaiietv, hut the fracture, obliquity J 
for things that arc* trac lutvd Itecome cchlicpie ; and tin* tinning, supiness. For it 
entirely inverts the ordi*r ol h ade rs and followers. And the mutrarii-tv indeed 
appe ars to divulse; the one life of tin* soul, and to make the rational life* discordant 
with itse lf. lint the* obliquity produe*es irrationality itse*lf: for this wholly tends 
to body, and to mailer. Xml the supine position’ causes the* rational life to rank 
with plants. For ill these* the head is ruotee in tin* earth. Such therefore, he 1114 
the division, and such the* passions, about the powers of the soul, Plato very 
properly says, that they an staidly 1 connected ti lth each other. For the* existence 
of their essence, which is incorruptible* as hi mortal nature's, connects them toge¬ 
ther. lienee, dissentient, fracture, and a turning are* proeluceel, matter vanquish¬ 
ing toim, the* former of which is analogous to the fee t, m the same manner as the 
latter is to the head. 

“ Just as it some one in a supine position, should fix his head on flic 
earth, and raise Ins feet on high ; for in such a situation, both the inverted 
person and the spectators, would mutually imagine the right hand parts 
to be on the left, and the leh to he on the right. So with respect to the 
cirt ulatious ol the soul, the veiy same a.fleetious, and others ol a similar 
kind, vehemently take place; and hence, when anv thing external occurs, 
characterized by thenatuicot some, or different* they denominate things 

lobfcad of vyporrji here, it u obooujly Decenary to read vrnorp. 

For fiottji in this place, read ftoyu, this beiog tbe word u»eet by Plato, 


BOOK V.] 


TIM.PUS OF PLATO. 


466 


tho s.niu* with, or elith-renf from others, inn manner contrary to the truth, 
and In come Inis*-, and destitute ot' iiilcllioriicu." 

In wliai i'- lion* said. Plato tra-icallv ele-serihes tho last passion of tho soul, in 
" hi‘‘h tho holtor part is «hooivod ami onslavod, licit tho weirs** part tyrannize*** 
U:nohh> redo over <)lvmpian, and mate rial ovor divino natures. Ho also asxini- 
lato- tho load to our dome part, hut our inferior part to die feet. For the former 
governs, hut tho latte r has the* order of the* "overued. For as lx- says further on, 
tlx* slavery ol that whic h is divine, and which rule s in us, is similar to fixing the 
head on tho earth, hut the* tyranny of the irrational part to the elevation of the 
loc-t ; and that which happens from a figure* of this kind, is analogous to what 
take s place about tin* soul. Ihit it happe ns with respect to tho body, that the 
ri-ht ami 1**11 hand parts are* se*e*n in a changed p*isiii*in. II**ucc also, it haj>> 
jicns about tin* soul, that tilings di/lbrent, and things that are the same, are 
changed to tin* spectators. For the .same is analogous t<i th** right hand, but the 
different to the* left, according to the Pythagorean custom. And such is the 
linturc* of tho whole t**xt. 

Put le t us direct our attention to the pai tirnlars. In the fust place*, therefore, the 
order is to be surveyed, how Plato make** the body from a standing to be m an 
obliepn- position, but from an obliepie, in a supine*, and from a supm** po-iiion, to 
have tlx* fe e t raise el cut high. Put fixing the* head m the* e arth makes a figure of 
this kind. And in tin* soul, there i*. first a departure [from gooel]; seeemdlv, an 
eebliepiity ot lit**; tliinllv, an e\t-‘ii'>i*m to matter,' a pusitiou tovvar<ls generation, 
and a eonjimetiim e»f lii.u vvhieli is divine with that which is without (bid; ami 
in the last p! me, tin- intolerable tv raimy of stupid nalnrcs. Of polities likc'wi.se, 
that which is a Inver ei| contention is constitutes] according to a contiarictv of 
this kinel ; that which is a lover of riedies subsists according to obliepiilv ; that 
which is a lover e*l pleaxirc illegally e*xists arreireling to a supine ne*ss of hie; anel 
that which is fvrauniral according to the e levation of the feet. And this ti^ure 
is dex’rilieel in what Plato now savs. 

In tlie see'ond place, it i- r»*«jni-it** to survey, how a ligtir** of this kind exhibits 
the ri_dit hand parts on tlx* le ft, and the left on the r’ght, both to him who is m 
ibis position, ami to the spectators. I>*t one peTsnii tbe*ri*lbre\ be* supposed to 
look te» tin; north, lull another to the south. Of these*, the* former inched, will 
have* the* ri”hl hand to the* cast, hot the* le ft hand to the* we*st. Put the* othe r will 
have these vie*e versa. I>*t him Imvvever, vvlui loeiks to the imrtli lie* supine, not 
as Timams [may sceni to] say, having bis li**ad fixeal in the earth, but his licet 

1 For e>\ij« he re*, it is n< ertsary to r**ad 


456 


PIIOCLUS ON TIIK 


[book V. 


elevated, as we are atcustomed to assert of liim who lies in a prone position [blit 
let bis face la* upward]. Anti again, lie will have the east to tla* right hand, hut 
the west to the left. In order however, that in the way mentioned bv Tinucus 
he may lie supine, let his feet be raised, but his head be fixed oil the ground, so 
that his face may be turned from the north. Looking therefore to the smith, he 
will similarly liaie the light h uni parts to the * ist, but the h ft hand to the west. 
I In- contrary liovvrvi i, ought to lake plai e. as pi rlmunig to those that stand, and 
look towards the south. I lei ice, he w ill fancy , since In looks to the south, that 
things situ ited to the e ist, are on the h it hand, but those situated to the west, on 
the right hand And the *p« i tutors hkew ise, w ill f mev this to be the case. He 
w ill therefore fancy things on tin hit tub. on the right hand ; amf things on the 
right to be on the h It hand ; md this ill coiiseipu lice ot Ills supine po-ition. It is 
liken ise e\ ideiit, that he will apprehend things pertaining to the end spectator, 
to subsist vice versa, though the right and h it hand parts will be referred to the 
same things in both 1 or « u< h looking to the south will fanev that the left hand 
parts are to the east, but the light hand paits to the west, and will sav that if the 
one thus subsist, the rest also subsist after the same manner. This however will 
not Im- hue vv ith respect to him who has his face downward, though he should look 
to the smith It is vvi II said tin retore, that e.u h will fanrv things pi rtaining to 
both and not to one of them only, will have a vice versa position. 

In the third place, it is re<|ui>i(e to show, how these things in.iv he analogous !\ 
surveyed mi the soul. I ui the soul burying her reason, hut exciting the phantasy 
and the irrational powers, heroines rather a plant [than a rational nature', and 
imitates the life of plants. I or in tin o-, tin head is rooted downward, hut all the 
rest lends upward, vanquishing the (tetter part. Heine the soul forms a judg¬ 
ment ot things coiitiary to the truth, and in 1 only the soul that is in tins condition, 
but that also which does not yet sutler this, hut looks to her. It is evident there¬ 
fore, that lie w ho fixes his head dow nw ard, resembles those that are perfectly 
distorted ; but that he who stands indeed, in a natural position, hut bv looking 
at the former, is similarly aflei ted with him, resembles those that are distorted bv 
others; just as tin* former is similar to those that are distorted by themselves. 
Heine, the son! imitating a physical life, thinks different things to be the same, 
and again, the same things to In different For it thinks that pleasure is the 
same with good, though it is different from it; hut it separates the divine from 
the good, and virtue from the beautiful, though they are the same. !o conse¬ 
quence therefore, of thus thinking, the soul possesses the last life, departs from 
In rself, and follows this life. Hence, her opinions are false, and are not only thus 
affected about same and different, but also about motion and permanency. For 


BOOK \ .] 


I IM .EL’S <>i PLATO. 


4A7 


they think that tin* nature which is jk rp' tually iit motion lias stood still, as the 
multitude i. i*. the Christians nf that limp] do the sun, and also that wlr.it is 
permanent i> inmcd, as sunn* do tin* « nth. And in many other purl it til irs they 
survey things changed from what thpy are, 'I'Iipsp passions however hapjtcn 
about tin* «mercies of tin* circles in tin* period of the different. Hence also he 
say s, that the seven circulations in tin* circle of tin* dillrrrnt, sutler these, and 
other such like affections. For one oi tin; circles, viz. the circle o f the same, is 
fettered, as was helore observed. He therefore alone is endued with intfllfrcL. 
who uses the circle o (the different rightly, hut liberates the circle of the .same ; ami 
he will entirely In* one, who loosens the Prometheus of himself, who was hound 
by Hpimctheus. For through this 1 [i. e. through possessing the last life], the 
soul beconn s hound to the irrational order, which Kpiinetheus himself is said to 
adorn.* 

“ Atnl in this situation, there is not any one of the circulations which 
possesses a ruling and leading authority.” 

For as there are many periods in the circle of the different, in imitation of the 
soul of the universe, they are ail of tin m injured, lieconn* distorted and imbecile, 
and are in servile subjection to the irrational motions, which it is not proper to 
< all periods, because they hasten m a right line to •generation. For a period is a 
motif’ll from the same to the same. Hut every irrational know led^e and appetite, 
hastens from one tiling to another dillcrcnt tiling, brim: extended to that which 
is external to itself. For both the object of apjvtite, and the object of knowledge 
are external, the former to tin* irrational appetite, and the latter to irrational 
knowledge. A"either therefore does the period of the .satin 1 govern ; for it is 
fi tiered, and resi mbles a kui^ in chains, in eonsiTpienre of hrinjj in the power of 
his enemies; nor the period of the different; for it is distorted, and r< setnblrs a 
general who favours the concerns of Ins enemies. Hi lire, this is truly a gigantic 

1 Iiis|< ad r>l iSn -,n/> njr vpo« m oXny»n Kt’rnllru rn;ie, in lint place, which o evidently erroneous, I 
read iS« rnrnje, » r. X. But a urtvtt part o| the almve eonunrnt.ir v is vrry oli-curr from 1 1 9 
defective state. I have however endeavoured to render the translation ol il as ruui h as jmssililc per¬ 
spicuous. 

* "I he Prometheus in man is llie ruiinn.tl, ami F.pimeliicus is the irralioual part. But considered as 
divine powers, I’loiiiellieus is llie inspeeiive guardian of the descent of the rational soul, and Epune- 
tlieus is the guardian of the irrjliou.il soul. 

1 For ravra here, it ia necessary to read ravrov. 

n M 


Tim. Plat. 


VOL. II. 


450 


I’KOCLUS ON TIIF 


[book *. 


war, making the earth-born genera that are in us, to !»e more honourable than the 
Olympic, aiul not as in wholes, subjecting inferior to more excellent natures. 

“ But when certain senses, borne along externally, fall on the soul, 
and eo-attraet the whole cavity of it, then the circulations which are 
governed, appear to govern." 

It has l>een already asserted, that no one of the periods governs, or is a leader; 
and that our head is buried m matter, and our feet heroine elevated. Hut through 
the present words, it is added, that the mortal rule over the immortal natures, 
for the stuses are externally born? along, lieeause they announce external'; and 
they fill on the soul, Iwcause their enunciations are accompanied with passion. 
If therefore, they cit-attmct the cuvity of the soul, viz. the whole of its essence ; for 
the word x-jTiig, cavity, is asserted as of certain things that an; convolved ; and 
prepare this * to adopt whatever they assert, they heroine the lead* rs of the whole 
life of the soul, cause it to speak and think such things as they announce ; and to 
fancy that which is apprehended hv sense, and vvlicdi a man touches, or eats, or 
drinks, has a true existence, but the intelligible, and that which is chosen hv 
phi! osupliv, to lie a non-entity. These therefore, being the leaders, the appetites 
govern, and the multitude possess the sovereign pow« r. Hut deliberate choice 
and reason having an arrangement in the p.ut of things subservient, at length 
administer to the passions. Does therefore sense in reality had and govern? 
And how is it possible, sinre it is mortal and material, that it should govern? 
Hut it appears indeed to govern reason, vet it is itself, and deservedly, governed 
by other tilings. For it is itself dill* rent [or eharaetei ised by difference]; and on 
this account it is suspended from externals, is vanquished by them, and is 
differently disposed at dillerent times. Hut the irrational life is the cause to 
itself of slavery. lienee, it does not in reality govern, not having a ruling 
power which is incapable of being vanquished; but biing siibserv ient to other 
things it rules over natures better than itstlf, m consequence of their being 
deceived. 

“ On account of these passions therefore, tlie soul becomes stupid at 
present, and was so originally when she was first hound in a mortal 
body.” 


Instead of ravra lirre, it seems requisite to read tovtc. 


Boll K V. j 


H MAX'S or I’f.ATO. 


459 

I his is 11 io conclusion of aii that has been said concerning tlir incarnation of 
souls, from "hirl Plato discovers the causes ot their perturbation and tumult 
arising from generation ; and filially, of the insanity in those that are recently 
le‘rn. And hence again, it is evident that he conceived the rational soul to exist 
also in children ; hut that it is fettered and sluggish,' Wing vanquished by other 
po\v< rs, and does n <>t accede in a certain posterior time, as some fancy it does. 
I*or he delivers the causes through which though reason is present, yet it i> not 
[effectively present, and concludin'' the enumeration of these he says, that the 
sn, *l through these, Wrame stupid originally, "hen she "as first hound in a mortal 
body, and is so at present, l-or what dillerence is there between Wing juvenile 
accord in:; to age. and juvenile according to life ? As therefore, in those that arc 
stupid "Ih ii they have arrived at maturity, reason Win" present, is quiescent, ill 
the same manner in those that are just born,’ reason indeed is present, but Wing 
vanquished by stupidity, is sluggish. 

“ W lien however, the stream of increase and nutrition flows along 
with a less abundant, course, the circulations being again restored to 
tranquillity, proceed in their proper path; in process of time become 
more regular and steady, and pass into a figure accommodated to their 
nature, lienee in this case, the revolutions of each of the circles, bcinc 
according to rectitude, and calling both same and different by their 
proper appellations, they render him by whom they are possessed, pru¬ 
dent and wise.” 

Plato in the Pha-drus, teaches us the felicitous life of the soul, according to 
which it revolves together with the finds, recurs to the siqierrelestinl place, and 
surveys Justice lu rsclf, Temperance herself, and each of the iliv iue virtues; and 
again, he gradually leads it, from supreme felicity, and this blessedness, to at one 
time raising the head ol the charioteer above the heaven, and at another entering 
within it; and from this through diminution, to surveying none of these blessed 
spectacles, yet still following from custom. For the lapse to souls is not directly 
from an abundant vision ot the intelligible into generation, but proceeds through 
many media. In what is here said however, tragically describing the passions of 
the soul falling into generation, its turnings, fractures ami streams, he wishes to 

* For ap\«iv in this piact, it is ntetear; to rrad apytiv. 

* Instead of non in this place, it u requisite to read rtoytvu. 


4«0 


PKOCLUS ON Tin; 


[book v. 


lead it gradually back to an intellectual life, and to a life conformable to its 
nature. Hut there indeed, a cessation taking place of tilings more excellent, nnd 
of tin* "nod* imparted by intellect and the (bids, things of a worse nature suc¬ 
ceed, vi/. lameness, u dciluxion of l!ie wings of tbe soul, oblivion, Hie meeting 
with [evil ila-mons] and a gravdating t( ndeiicy downward, lb re however things 
of a worse nature ce;sni';, and also the impedimi nts arising from matter, immcdialt*- 
ly the circulations proceed at * ordmg to nature, and things more e\< client present 
themselves to the view, m/. order, and reason, and a prudent and wise condition 
of In ing For advancing to maturity of age, we Iwconie more prudent and i mi- 
siilerate, and make the progression * of ail oiptublc and orderlv hie, nature being 
tbi* leader. by' then lore, should tiah u sav, that tin* povva rs of the soul follow 
the temper.mu nts of the body, and that when the bodv is muM, unstable, and in 
an all-varimis flux, then the soul is stupid and unstable; but when the parts of 
the body an* properly adapted to « ich other, so that the w hole is ni sv muietry, 
tin* soul acts with rectitude, and becomes prudent and wise? And how is it 
possible we should admit this ? I or as the imuioilal soul i \ists prior to the body, 
it is not lawful to make it intellei lual through the bodv ; but wo ought rather to 
say, that the body becomes at one time an impediment to the soul, in its attain¬ 
ment of a well-ordered life; and at another, disturbs it in a less degiee. As 
therefore, if We should dwell near a trilling and garrulous neighbour, we should 
not bet ome inure pm rile through him, Imt it is possible for him to hind* r us more 
or less hum the enjoyment of a ipnet life; alter the same maimer also, the cou- 
nexioii of the hodv at one time disturbs tin soul, and at another, remits tin* 
tumult I lie soul however, does not even then become tranquil, till t rudltion 
accedes. fhe hotly llierclore, is an impeiliineiit indeed, to the attainment of a 
prudent life, hut is by no means elli t live of it. And tints much as to these 
particulars. 

W illi rcsjH ct however to the words of the U \t severally, it must he said, that 
“ the stream of increase amt nutrition inauifi t the phv>ical river. For it is ne¬ 
cessary, that a greater increase taking place, there sliouhl lie a greater quantity of 
liutruin lit. Hut the im reast is gn ater, because nature which affords tin iu< rease, 
is then nmre powertui. l or nature tu those that ale vuiing, flourishes, ami is 
very robust, hut m those that are .ulvaueed in age, with whom, the soul is more 
considerate, nature is imbecile. And you mav not only s«-e, that die soul is con¬ 
tra rily aflected by ages, lint also by times. the soul, m those that arc awake, is 


* 1 licrt n an lii.uuv hr re in the original'; ami it a| jitars to me that w/woK* i» wanting. 


IIUOK V.] 


TIM.El'S OF PLATO. 


401 

more rigorous, but in sleep is in/he. s/mj^isli, but thi n nature cspeeialh/ operates, ami 
performs her prapi r o ork. 11 1 1 i cry reasonably follow s, tli.it when 1 lit* phy¬ 
sical sin mi is diminished, trui"Miillit\ and nidi* I ike ; >1 icr about tin* soul, 
lint il mii'-t lw said, dial " th t pmh of the iireuia ions" is a progression into pru¬ 
dence, 11 i;il mI ilv. and mill r. Imr those that are advanced in jrais, an* l#»r tin* 
most part more prudent. more pipinhlr, and mure steady lliiu those tliat are 
\ ouiilt. \nd tin* several <// U s, areordin;; In w liirli dm pi-rinds nl llm « irele of 
dilleirnre arc di \ id'al, rev oh ilur " i til >e< til tub , liiiisl I >«• said In Im a mini at ini: I mm 
fracture, and a perfect restoration to (la* eirrular tunii. 1 nr an iinlirukrn him 
is a iimdium between a fractured riidit lum ami a cin innfernn e, imilaliu^ dm 
simplicity, the ecpiahiliiv. and tlm similitude nl a periphery. Hut the tireuiulions 
themselves, am! same, mul different. an ea/tni In/ their proper nppel/ali"iis, hntli in dia- 
noetie and sensible (‘wnos. For all limits an* nn longer moved iii a puerile 
mammr ; hut there i< an i*nd« -avour In nmnirt and dmdc each llmu appropri¬ 
ately. It nui'l lihew i<r lie observed, that every w Imre sri«-nci- and luuorance are 
(It'll HIM I aim'll llm Mime and dilfereii 1 , «'illi r aiTorduu; In aright him, n. a« enrdiu^ 
to alternation. For we aliirm sniim I hill”-, wbmli we niinbt to diny ; and this 
is tn rmiri im that w|tieh h difhrmi as il it \\i ie same. \nd urr vifsa, we deny 
sniim tilings, w hu h we niiulil in aliirm, in miiseipmnee nl Imin^ ignorant nl mm 
of tlm Iliinus w lui li we deny. I li m «- w Imn llm unnsim jimu i is properly evolved 
wo denominate all Ilnurs enufomiablv In llmir nature ; assertin'.;, that snnm things 
are tlw same wiib, bill others di;ldr»-nl Imm, each nllmr. I has then-lore, nnr cir- 
rulatinns |»nmi-«'din^ a< rnrdimj; !•» nailin', irmh i him "Im |ui'>rs>rs dmm piudent 
anil wise j’laln also, very properly In n* ins llm word yiywwiv, because Im 
who Ih' t'uums prudrlil Imm thrsi* circulations. is physically mined. It also 
sonmtiums happens m addilion to these things, that there is a ntditeducation ; of 
which he says as tollmvs: 


“11c therefore, who rcct ives eriidilioii, in conjunction with proper 
nutriment, will lie perfectly entire and same, and will avoid the greatest 
disease." 


we 


'l lm natural path of souls to wisdom, I- d< scribed through the ;,hn\e-nmnlinn< d 
words. Hut 1’lalo connects wall this political educalinn, which |s pe motive of 
phy sical aptitude, and which through proper nutriment, imparls to the irrational 
nature, the liahit of ;;ood conduct, and a liie conformahlc to rijjit opinion ; hut 


402 


IMtOClXS ON IIIi: 


[book V. 


through erudition nourishes tin* ration.il essence, l»y discipline* and dialectic. 
Fur it w uen-MMiry that (lie irrational | mi it should lie iu*triirled by morale, hut 
rea-on liv discipline*, in order that I In* Inrun r nmv lie oliedient to (lie ratioiml 
!de, lint the latter recurring to intellect, may survey the nature of being*. For 
•liex* tiling* taking place, the soul is rendered entire and same; entire indeed, 
u> having nil its powers unencumbered, and the circle of the same hl»e- 
rated from Its feller* ; hut mute, as having npplieil a remedy to the distorted 
|>eriod ol the circle ot the itif/i rent, and restored it to an nntractured, and uno- 
hlhjiie condition. <>i it may he said, that the soul is entire, as pursuing wholes 
instead of parts, as raising hersell from the astonishment produced h\ things 
lieluw, exciting hersell to intellect, and surveying from on high, and shaking olf 
troni herself, the hrius waters «*t tin* mm o| generation ; hut same , .is returning to 
her own natural order, and running Iku k to science. For ignorance is the great¬ 
est disease of the soul, biirxing and blinding its [intellectual j eve. 

“ Hut lie who neglects this, will, tliiougli proceeding along the path of 
lite m a lame condition, again pass into Hades impelled, and destitute 
of intelligence.” 

The philosopher manifests through these things, that something is ctfected by 

.. ol ,l *‘" r ‘* a "d politieal erudition. For he calls him imperfect, who 

does not obtain right nutriment ami erudition Fur like one whose feet are 
injured, he w alks indeed, yet not well ; and is neither entirely depriied of motive 
pails, mu uses sin li as are entire and perfei I. Alter the same manner tlu refore, 
lie who in-fleets himself; ami he is one who looks downward, dismissing the 
know ledge of himself; will proceed through the path of hie in a lame comhlion, 
as alone ha\mg made a protmem y so far as he has hern inmnl |,y nature. 
Hence I Into says, that he will again puss into Hades imperfect and destitute 
of intelligence, not being able to gi\e perfection to his intellect; Im cause the 
living are from the dead. And the passing into II ides, m mifesls the piuceeding 
into that wIm Si is dark, and without splendour. I or tlu* departure to these, is 
not according to the good and wise find [Pluto], through the downward leading 
mouth into the subterranean place. For lie who has not purified himself, can- 
not know that whieh is wholly pure and incorruptible.* Hence, he is sent to 

• For nmflufirn* in (ills |»l.icr, it to me to be urermary lo read u«i^*arri . 


BOOK V.] 


TIM.FL'S OF PLATO. 


403 


that place, in which he will he purified ; and he who has alone lived according 
to l ate, will In* directed into the right path hy Tate in orderly |»eriods 
of time. 


“ 1 iiesc are particulars however, which take place afterwards ; hut it > 4 ^ 

is requisite to discuss more accurately the tilings which arc now proposed 
to he considered." 


The discussion of the composition of the body, both of the whole and the 
parts of it, and also of the irrational life, hut not of the allotments of the soul, is 
consequent to the consideration of the incarnation of the soul. Tor the accurate 
discussion of the allotments is to be found in the speculations in the Republic; 
converting souls through it to a prudent and wise life, ltul it pertains to the 
physiologist to give perfection to the discussion of the animal. The philosopher 
therefore, very properly dismisses ethical speculations, but is traiisfi rred to the 
physical doctrine. Hence, lie »,ivs, that llic-c particulars, viz. the allotments of 
souls take place po^terim to those things which are now proposed to be more 
accurately discussed. \nd the sentence indeed, appears to he somewhat diffi¬ 
cult ; Imt al the same tune, lie says, that ill that lias now been asserted, will take 
place beiealiei ; and tbit it is ivquisiii to speak ol thos< particulars, which are 
now proposed h\ us to be discussed, and these are sin h as pertain to the life of 
the body. Of Ini's lio\\e\er, transposing the words, lor the sake of perspicuity, 
w rite, lf ix m< t xsm if tu ni.u usx more nnttcli/ the things non proposed to he ~'m- 
lidcred. Lint what follows is adverse to this transposition. 

“ Prior to these therefore, it is requisite to speak about bodies, accord¬ 
ing to 11 it* parts' of ilicir generation, and about the soul, and to show by 
especially adhering to probable reasons, through what causes ami provi¬ 
dence of the (iods they were generated. Tor thus, and to those that 
proceed conformably to these tilings, it is requisite to discuss the parti¬ 
culars that remain.” 

In what is here said, Plato defines the scope of what is about to i>c delivered. 


1 i. r. To h)>crIi of the general too of the parts, of bo«lie». 


401 


1'Koci.Ub os mi; 


[uuul r. 


vi/. (lmt it is about fli** gem-ration of bodies, and alwmt (lit- soul. For it was 
plainl% said, that it was his intention to speak, concerning both, and to show 
from wliat particulars the second Demiurgi constituted the soul and the body. 
lJut conformably to this, be hud In-lore asserted, that in constituting soul and 
body it was requisite to inlroduee the (locks, and to t-flecl tilings consequent 
ti> these, \iz. the du isions of the soul, and a more minute discussion of the parts 
of the body. For thus in the unit else, alter a eonruon discussion of the whole, 
he spuki about the parts which it c ontains. lb at also which is the pec uliarity 
ol tlie l'latomc pbilosopbv, to suspend all generation fro**: .be ( Joels, lie now 
dots, by plaem^ in tbetiods tin primordial causes ol mortal bodies, anil (l | the 
111 se| i.i l.11 ill* forms ol bti . .Not tli.it tin ie me di finite n huis [or productm: 
| tow i I s ] ol | i.i 111 .i I li aim e«, a ml o| pal I |i dial s, and I lilli^s i m nipt ibb in tin ( mils ; 
|o|- a ill V llie llat ill * Is \ei \ 11 Inoli limn p ii I lal l.ibi leal imi ; lmt t b it I In > 

preside n\t i i;i 11<1 .it< d ii.ilm't s in an llldn goth n in min r, and o\i i mail mil lia 
tines iinmateliallv, < on;li u.illli'4 linili til.iliy partial and pinxmiale causes, tint 
which is partial in i Heels through perpetual motions, am tbroii^b well arranged 
and multiform causes. For as tbe first |)i minibus delivers [llu- production of 
mortal natures] to tbe junior finds, so Ilk ewise tbe providence ol lliese, 
proceeds lluoii-^li da moils is far as lo malerial and individual principle-, using 
as adjutois, ib finite natuics, and tile several peeuliar motions of (Inst winch 
dilh r in tlu-ir powers, and likew ise employing all tbe proximate causes of gene¬ 
rated beings; from wliuli, tli.it winch is ^cm-ralcd, ileiius its cmnplcliou, is 
fabricated a partial nature instead ol being tbe whole, ami receives an hypostasis, 
circumscribed dilli-rc-nlly, and by ililleonl pei uliai itie.s. Mere I ben tore, it is 
leipiisile In spi ak about tbe body according to purls; as lor uisiatice, about the 
In .id, llu then ix, and tin- b and ill < at b of tin -i , about llu- palls i uiil.nin d 
III them ; lor llu sc ate organic. It is nl-.o i< ipusile to sp* ak about llu- nioilal 
hold, wbn b logi llu I with (be body makes the nioilal animal, ibis being tin* 
lain ii aluili ol (III juuioi (imU; ami likew ise about ibe puiU of if, bulb llie gnns- 
lie* and tin nicelic. For if we pmpcilv iippicluud these by u reasoning pm* ess, 
w e shall have w II disc m> a cl w bat pi i tail is to man 

Ills necessary Itmuut lli.it man in tin- s.iun- manlier as tbe whole world 
should lie considered pi-rlec lly , l*i c lllse mail Is a microc osm. 1 or lie lias intellect 
and n usiin, a divine and a mental body, in tin* same manner as the universe, and 
lie i» die ided analogously to tin- unn el se. Ib nee also, some are accustomed to 
say, that Ills intellectual part is arranged analogous to the sphe re of the; fixed 
stars", lmt that of reason, that which is theoretic, is analogous to Saturn, and 


LOOK V.] 


TIM /HUS or l'LATO. 


Ki5 

that which is political, to Jupiter. Of (hr irrational part likewise, the irascible 
nature i< analogous to Mars; that which is endued w ith the faculty of speech, 
to Memi -v ; that which is epithvmetie, to \ enus ; that which is sensitive, to the 
' «in ; and that which is vegel itive, to the Moon. The luciforin Vi hide likewise, 
is analogous to the heavens; hut this mortal body, to the sublunary region. In 
ordi r therefore, that you may perceive the universe partially, the discourse about 
man is co arranged with all physiology. And thus much as to this particular. 

llul how are the causes and providential energies of the Gods to be divided 1 Is 
it not, that the former are hvpostatic, or the sources of subsistence, but the latter 
are of a guardian nature ; the former are the suppliers of essence, but the latter of 
good ; and the former are «tl’cctive of mortal natures, but the latter arc the saviours 
of immortal souls? 1 'or the Gods providentially attend to these, receive them 
when they descend [into the realms of generation], and again, when they are 
w iliing to ascend, extend (heir hands, and impai l tin pity which dwells with them. 
Since however both the cause and the providence o» the junior Gods, are multi¬ 
plied and united ; for whence could union be imparted from them to generated 
natures, unless those that produce them were by a much greati r priority united to 
each other? on this account, l*lato rails their demiurgic powers, the providence 
and causes of them. For there are many Peiniurgi, and the production of each 
is multiform. And again, he unites the multitude of the Gods. For union and 
uniform power accede to all beings, and by a much greater priority to the 
Gods themselves, from the divine peculiarity; just as intelligence is present 
with wholes, and in a much greater degree with the intellectual orders them¬ 
selves, from intellect. Hut when, in short, lie reft rs the cause nt generated 
natures to the providence of the (iods, he gives to them a first progression 
into existence, ineffable, ami better than knowledge. lienee, lamblii hus 
rightly says, that it is not possible to collect syllogistically, how the Gods 
produce body, anti the hie which is in it, and how they connect both with each 
other. For these things are unknown to us. And indeed, we strenuously 
assert, that all things are constituted by the Gods, in consequence of looking 
to their goodness; but we are not able to know how they proceed from thence. 
The cause however, of this is, that to energize providentially, and to generate, 
arc the prerogatives of a div ine by parvis, and possess an unknown transcendency. 
It has been shown therefore, what the subject is of the present discussion; but 
he again reminds us what the mode of it is, that it is mingled with probability. 
For so far as it is connected with nature, and the fabrication of mortals, ho 
far it is accompanied with probability; but so far as it recurs to a divine intellect 
Tim. Plat. Vol, II. 3 N 


4 M PLOCLUS OS THE TINLEU 5 OF PLATO. [book v. 

itself, so far again, it participates of truth. And finally, he connects the mode 
nml the end of the discussion. For he says, "Thus, and to those that proceed 
conformally to these things, it it rn/uisitc to discuss the particulars that remain 
llut the word thus, pertains to the mode; and the words , conformably to these 
things, belong to the end. The end however, is to speak about the parts of 
the body, and to discuss minutely, what pertains to the mortal boul. 


UNIS. 


ADDITIONAL NOTES, 


Vol. I, p. I. O.i Ifin account n( hart prefixed the 
treat lie of 1 inurut to t'nic Ccnmnenior irr. 

*1 Ins l realise ill 1 mi i ns, u lui ii has In i n traiisinittril 
to us ihnnigh Pin* III', is mil linu< srr | r.liinl to the 
prin'i l nli!inn nl tin si; ( •■inment irirs. lint the 
reader may find it in C. ill s' (Ipiisrula Mvilmlogica. 

I* 4. I he tu n co-orjnmti .of of thin^i 

Tl csr two ro-ordinatiiiiis are the following: hound 
the inlinitr ; the odd, the even; the our, multitude; 
the right hand, tl r It It I and, the in.isriilnir, the femi¬ 
nine; the rjm* 'Cent, that whirli is in motion; the 
straight, the mrsed, light, darkness ; good, evil; the 
Sipiare, the i I "iig. 

P. 14 II ho celebrate number^ Ac. on I the trtre, tat. 

For a dcveliipeiiirnt of t! c inaimi r in which the Py¬ 
thagoreans phibi-uphizi-d at out nuinhrr, and also con¬ 
cerning the tetractvs. s rr niv Inc .relic Aiithiuctic. 

1’. If Our preerf'h-r .Sir^ inu’. 

1 Ins vrrv cxlraordin irv in i i «as ih«- iir^l that tho- 
r.Highly prnetia'i 1 run, and tlrvelopid the latent doc¬ 
trines ol philosophers and tin oh guts of the highest 
antiquity. lie did not writi intirh himself, but ernn- 
mitted the protiiulgatioii ot Ins dogmas to I’roclus. 

P 3d Airmr. I'he following amitnl account of 
the Sirens, is given by Proel i« in his MS. Sehoiia on 
the (. ratylus. •• 1 ne divine Plato knew that there arc 
three kinds ol ‘'•rens ; the e< l< Pi.i/, w hich i« under the 
government of Jupiter; that which is pi ncnurgic, and 
is iiii ler the government of Neptune; and that which 
is cathartic, and is under the government of Pluto It 
is common to all these, to iurline all things through 
• n harmonic motion to thru ruling Gods, lienee, 
when the soul is in the he iveii', they arc desirous of 
uniting it to the divine I Ii- which flourishes there. 
Hot it is proper that souls living in grncr.it on, should 
sail hryof.d them, like the Homeric l lyssc% that they 
may lint he lilurrd hy generation, of which the «ca is 
an image. And when souls are in Hades, Hie Sirens 
are desirous ot uniting them through intellectual con¬ 
ceptions to Pinto, bo that Plato knew-that in the king¬ 
dom of Hades, there are Grids, danions,and soul«,who 
danec as it were round Pluto, allured by the Sirens that 
dwell there ” 

P. 3i. Dialectic. The dialectic nf Plato, to which 
Proclus here alludes, is not the tame with that dialec¬ 
tic which is the Mjh|ert ol opinion, and is accurately 
investigated in the Topics of Aristotle. For the former 
it irrcprclicusible and most expeditious , since it is con¬ 


nate with tilings themselves, and employs • multitude 
of i owrrs in ordi r to the atla nment ol truth. It like¬ 
s' ise imitate intellect, from which it rrceives its prm- 
< iplcs, ami ascends through well-ordcre I grad itions to 
being it-clf. It aUo'crininates the wandering of ll e 
soul about *ensihlrs; and explores every thing by 
methods which cannot l e confuted, till it arrives at 
tire intliable principle of tilings. The business like¬ 
wise ot this first of sciences, is to enrj I >y definitions, 
divisions, nnaly/ations, anil demonstrations, as pri¬ 
mary sricnos in the investigation ol causes ; imitating 
the progression of beings horn trie first principle of 
things, and their continual conversion to ir, as the ul- 
tinraie object of desire. l or an ample aerount of this 
master science, see the notes to my translation of the 
I’arnirmd.-y < r Plato, and also my translation ot Select 

wi rks of Plotinus. 

P.43 Pbyucnl \irtnes. The phv s cal virtues are 
those which are ci rnnion to men and Lrntrv, being 
mingled with the temperaments, arid f rtlie most part 
contrary to each other ; or ratnrr, they prrtair to the 
animal. < »r it m iv lie said that they arc ilhinnnationa 
from reason, whtii not impeded hy a certain bad tem¬ 
perament - or th it tliev arc the result of energies in a 
former life. < >t these, Plato speaks in the Polihcus anil 
the I-aws. For an aerount ot the other virtues, viz. 
ol the ethical, the political, the c it I artir, theoretic, and 
paradigm itir, sec the Notes to my translation of the 
I’lm do ol Plato, and aim the Additional Notes annried 
to my transl itiun ol Select Works of Plotinus. 

P. nil. Si i pi re oj turnhj-tvur rrcoiura. 

The serptre ot Jupiter, ns we arr informed hy Proclus 
on the Cralyliis, was, according to Orplicn*, twenty- 
four measures in length; hv wh.ih savs lie, the thco- 
b gi't *igmfie», the < st.ihlishtncnt of those two divine 
ord* rs by Jup ti r, the cclesti il, and supr ri elrvtial, and 
his reigning ovi r two series ot God', each of which is 
characterized hy the number t«i Ivc. 

P. 01. tor the rclatu n whittling among tew, that 
Phaeton, the ofhpmmc of the Sun, Ac. 

The lollowing evplanatirin of the faldc of rhaeton, 
is given by Olynipiodorus in his Scholia On the Mete¬ 
ors of Ari'totlc. “ Phaeton signifies m comet, hy which 
considerable parts of the earth are at times destroyed. 
Hut he is 'aid to have been the oltspring of the bun, 
because a comet is a sublunary body, consisting of a 
collection of dry vapours raised, and set on fire by the 
Sun. He is likewise said to have dr sued the govern* 




408 


ADDITIONAL NOTES, 


in. it of the chariot of the Sun, tfiuu a comet .In net 
to imitate the circular inotiou of the Sun. lie did not 
keep the track observed by hit parent, because acmnct 
duct Hut mute- III a dirtillull parallel to tint 111" the 
*'un. lie was blasted by tl,under through the anger 
of Jupiter, because tin* ei.inel war rvlingiuslii I by 
uiuisl vapours On lint uciouit, lie it said tu hate 
fallen into the river 1 u laim*, be. ausc tin c iint I w is 
extinguished through inuislure. lb vs a* 1 aim nti d tiy 
tbc 1 it bade?, because tl t c ape nr print edmg li un l ie 
clist,dm lull ul the tuliiet timed d unwaids, I r.ng of 
•i.i a | .all. II i tu re. Hint in I .is n.| eel curri'|i tiding tu 
teas. lilt lleindi s wcie chaligi tl lulu p»plar tuts, 
be. a isc a luitc di'tds limn the* pi ir tu e >iiui!.ir In 
audit r; ambtr In* a f l ie ii spYiidetil, anil gold Is 
dedicate J 111 the s iiii 1 lie table I lit It bn r, uli'i lire Iv 
•igitihe s tii.il the | nice ul tie puplartiee is piodtiitil 
fiuiu iiiui-Iiirr, Miiular to tl.at which was produced 
by the dissi Imlull ut lbe < unit I * 

1* 44. J'ht horu I H.trrjurr,and charioteers PJ the Cods, 
<1 re all . I than jlimI, Ae. 

blit scare bcawiihdly explained liy llerineas in Ins 
Scholia On ibe I’lu dieis, „s follow s : 

What are we tu under'laud by lie charioteer at.d 
the two horses/ In the I r l plate, this is tu I e tuiisi- 
lliild re si'ccllug them, whether ll is liefis-ary lu ar¬ 
range 1 tht m .ctionhiig tu es'inti*, or anuiiling to 
jiuwt r«, i r ar tuithng lumerghs. bur ll.nc arc d.lfc- 
rtut ej uiiulis un tins Mihjtct. 1 tv then, that (bey 
nil st tie airaugcd atcuidin ; tu powers. bur titter ar- 
rargetutlil taiiiiut be .•cioidiig tu cnergii', since the 
liuiscs aie rcpiesi nteil cncrgi/mgj lot tin re are rie-t 
energies of energies; and be, .ni'C tht energies of the 
soul arc at dilicrint times tlilltrent, hut i,k lu i is are 
^ always tin 'aim I ur tin si ul d us nut rtnive dil.’i-- 
1 lent lu r • i * at till • 11 lit lime but al w ay * I as I in r.iim 
'••■I can the ariaii/i im lit he aiemdmg tu tvsinir*, 
Mliiee et u in uur buiiN, (in es't in i s reuiaui tindc- 
ldidoillivur I or the • sseiit e tl the suul is Inver 
vitiated, Sluee it it wtic, it wutill puisli lint the 
powers ll It beCullie depraved, and (bis is in a muth 
greater degree the case with Hs t ntrgies. l'lalo him¬ 
self likewise says, “ that t re ho tut ami c.'iuru-Ut • i ot the 
f <'oat ure all of them t W, and consist of in i thin: t us are 
gw f ; hilt cl ours lie says, ** that they hteoiae ihjirui d, 
and laritr a dijlui un ol the uini't " II therefore, the 
Cssentc ol u.u suul remains uiidetdtd willi vite, I ut the 
powtrsol it becoinedistt.ru I, tl c horses and chariotters 
may Level v properly atraiiged at'euiding tti powers. Hut 
this alsu 1’iatj 1 im ell clearly prut laiui', w hen lie 'ar s, 
44 Ijtt it be ttmi sr to the eonniuctnt i*uuer of er uin^et 
chiTi.it iihd c hen >Utr. ' Ii iiuwever, suine t ne should 
say, that the words, 4 *uil if than are good and conutt 
tj things good," are spoken as signilyillg that these 
hor'es and eiiariuteers aie derived trum beneficent 
causes, ihe wuicls that follow will I car witness against 
ibis interpretation, l or our burses and char ulcers 
aie from Hungs ibat are good, as from causes ; s that 
all ot the in according to this will be -uud. Halo, liow - 
ever, says lhat ours are tlefiletl willi ei c. Hut 1’laio 
is not the lirst w lio assumes a cl auutccr ai d In rsts : 
lur prior to bun they were assumed by the ilivint iy ii - 
■piled poets lloruer, Orpheus, and i'umicu.dcs. Hy 


them however, as being inspired, they are mentioned 
without a cause : lor they sp. ke enthusiastically. Hut 
time I'leto ii lioehiris nothing into his philosophy, 
which he »on Ul not ileiivr limn a rau-e, bl us sliuw 
why, though he *pt eks with greater dignity leboiil 
these particulars, he mints tuliiii.lie.il li e t.iusi sul 
them; m Ibr mean tune ohstivmg, tba' the tlirulu- 
gl'ts | lu r to h ill, appear to have a mum I ll c eh...■Hi¬ 
tter and h use-, a* | t il.uiiing to puuj is. 1 nr Jupiter 
in limner,' n-i s boi-i -, vvh. a Nt|,luiie I. '.ml t,i mi. 
brace, and be elm s nut dw ivs U'e tticm, but is ri prr- 
se iite I as s.uni l llus «itlu.g till a thrum . lull it ll c 
< ssi at e ol .Input r t n- si id in 11 hug in a e h.it ml, and 
Jiipili r was the aim as the i b.inoli tr, in would ilw.evt 
iiiic a eiiau. I. N ow tu.wev er, he is it pi i -u nit d as 
lining other till,.'. H* t e In, r 'Cs and e ll ell-lee r 
then Ii i<, the dill, in t j owe is t l Jn| tier are 11 b Liat- 
t 1 In Hit u,rin tune, it 11111 s ( he tibst rv t !, that the 
a-MHiu .,1 r< spelling a d.v.ne anil liUlliali soul ought 

10 be cullilliuii. 

I'latu the re lore, in tin limans sivs, that the Demi¬ 
urges in i uiistilulmg the e-st nee o! tie *mil, assumed 
& nud lit es'e iitt In in the genera ul being, vie. tioin 
jilt Hire i gt .eiaj <»itn c, *umr mid a.-/, rent And 
tins nn i lie nature wimli lie assuiuetl,is a luriliiilii 
be I w 11 n ill ini pal tilde e sst lit e a lul t Ir* e sseiu e vv b eh 
is ibvis.ble aboil binl.es lint I he lllatluli.il lllr, 
lialurt, al, 1 tin p III e >| atiolis id sold by the bod), e salt— 
blilu’e the e tine w nil Is tliel-dde aboul bodies. 
.Ai I again, lilt* |)tiiuiirgus as uiiie 1 a miildle* same- 
lies', w tilth is a mt dun ii be I we eu ini| ail 1 le ' , me ues* 
and ll.t* sauieiie s s wblt Ii is di v sdile ah-ml hull It *. bhe 
like also t ike* j■ la- e >.. h n spet t t < ibr middle ti tle- 
run c. 1 lie I >i in hi rg, i* ! kew i e.s.iy s I’lain, i i ill g ling 
tin -e ll.rt t, t on-iiiuu I In t ssi meot the 'i ni. 1 lie »e 
Inul i.i s b ,m si r, in ilitiiu souls, t mi >ist i.| |aut: and 

I In of 1 1 1 pi it , pi I it'I a, I i it t b is is Ini'll 14.e III our 
s ,io s. Hut ,s 1*1 ito s,-,s f ■* the 1 >« iniiiigiis poured 
Imug.iiig, the re in limit r i I the lorini i luivluie; m a 
t < 1 1 1 n ie [fit nidi i o',alti r tin- sum- maiiiie r, vet not 
similarly liuuruiptibli acmnling to the same, initiltli- 
i"it ut ifuii. tin I r't, in a sett,.ul and tiuid de.,iec. 11 
J St A.fees therefore, and the chmntur, ate the youert 
if thtii thrt', I. nd fa one j air of the i ul, u huh ii f ro¬ 
ll a. t e I I l/ati thr c lowers, it the idea if the soul. The 
( wer lucre lure of being, I. e el .seme, w Im h is one 
e l H e gene lo, is Ibe tb uiotfe-r; but ibe powe r ol the 
tame, is ibe 1 etter ol t e two bmsis ; ami the power ot 
the dujerent, is llic less estelleiil hoi m . Ifeiite, il wc 
Conceive two hor-es and a charioteer, whu Ii are uiadit 
to coalesce, then t!, e ore | user wl.ien is si eiative 
and pr ebietivg ol the charioteer and the liii'i , is the 

11 ca of the soul. JTafr howevt r, must nen I e iiiider- 
slood Cuntoriiiabiy to geomelriciaiis, ill tlie wav they 
are a > U'lomed lo say, that a right line is m power a 
Mpiare. In what was huloir. said tberelme, I'i.,tu e!is- 
cus'cil the essence e.f the soul; 1 ut here, be speaks 
about It' | uwcTs ; H’lil III villa! loilows, about l!s Clier- 
git‘. Ibr'. then tore, being three, v i. essence, self- 
niutiuii, and iiiuiiurraliiv, three powers arc here 
as inned, aiia!u_ous tu ibtltl, viz the idea of the toil.', 
the burse*, amt ihe in re p.uhal lives ot the bor'C*. 
l or the idea of the soul is as;un,cd analogous to tlic 


For *parT# r here, it is obviously Dccessary to read rarri.e. 
Iliad viii. v. 440. 


ADDITIONAL NOTI>. 


» nc essence ol it, winch unicallv possesses both self- 
motion ami imnu Maine. lint t l ic horses, am! the 
sell-motive nalmt ol them, arc assumed analu ’urn I i 
I ic sHi-moti n *il llic *-oiil And the m. rr p.iMiai 
live* i I ll'f Imr-rs, \ z. the a-i ruts an 1 d» stents n| the 
soul, the drlluvn n ul her nm: 1 , ami tl r pi riiuuatioil 
til tin in. arc an ilugous t.i I cr lmimnt.ihl v 

it it v| \ docs lie ra'l the power ol /Ar wrnr, and the 
p uer ot" /Ac </it/rrrn/, the Imr*-c*-, lit the power nf 
e-arnce, which is our i.l tie genera il hong. ilie 
chariot <r? It is evident tin ret. re that all the genera 
pirtnt| i'e ol e.icli other, hit ri h is <lt nominal'<1 
according to that wlurh j red nit ij>cs. Anil r-oeu r, 
wlurh is now assumed ill orrlrr to the Cuilipositiun 
ot the soul, it the summit and is most p rior t, and 
acctrr.intc m Hus has il 'iniimin over the rest. Heme 
the soul is not ronipr lleil to he turned according io 
essence ' hot the remaining two w inch are toe t ewers 
ot th/ i r#c an ) thr ili[i(rrnt, are assimilated to tior»e* t 
as hr ing s< en m inotioii ami perm he |rii;rfsoniii. 
1 nrse p ,nrr. also are the circles nr who Is or /Ac twit 
and f h' iliilt rent I nr (oli'ldcml as pruri rdmg ahuut 
the inlcllijtt le, they arc horses, h it as returning to the 
Mine eoinhlmn, they ire (rules or wheels. Ami the 
I ctier w heel indei d, svinoil is the circle ot rAc lomc, is 
that which icv. ives about inteiligihlre, ai d has ihc 
pmwer ot clrv.iting the soul; on which account also, 
it is called vol ihic or aide Hot t 1 e less rxolhnt 
wheel, wlit h I' the nrc r ot /Ac ihth rint, ami I* r;rnr- 
siurptr, revi Ives ah in sensible ami ih sa-tic natures, 
and t“ r illeil crrrt, when it lunroi» its j rr per virtue, 
an’, thus has ari II In alum i I tiir i ri < t, and the un- 
cliiinne, when it amioiinrrs srtiMhtes without distor¬ 
tion. ir.iis lor ■ 11 st mee, it opinion wo-hrs to prrci rvc 
seme thing so s hie, pr. -i lei linn, or field crate rlmn'c 
is sullii tent, ami tins esiues ami estemls the spur. 
This il-n, it it should happen to le r> ipitsitc semis 
forth ravs itirou^ii the ryiHut these dart forth to 
t le tens hie ohir. t, ai d ‘m e 1 rill g a;alii I cut I ark 
t .rou ih the ev i s, aiiin utir es whit ii sms to the spirit, 
a 1 Ir in tin nee to op Hum „nd thus the ullesnn < r 
lending huts, is in I aieuratrl. a tmle, hut hy run- 
iinis m a r gl i In e, Irom tl e g >1 to t) e I truer, ami 
Iroin the 1 irrirr to the go d, it mill.it's a tmle. I lie 
whole of this likewise, is ail erret tireic. lint when 
It announces any thin™ in a (h-liulcd inaniirr, it is 
said to sustain ad-various fr icturrs. J his circle also, 
[m partial ».h N.' I as a clow nwaril-drawing, ami pene- 
sinrpa-power. Hot in d.sme soul-, it piosidcnlially 
attei dt to si mndarv na'itrr*. 

U e in a v I Ktwisi in. kr the following division, and 
»ail the iii’ein c t ol tie soul, the charts teer; I it the 
rite cot /Acme-c, ai d the Lett'r In .r*c, tl r ihatiocltc 
-art <1 tin smil; an! the nrtlc ol thr d<t}ct(nt, and 
the less tuioiietit hor-e, t c do vast i c part. Hit it 
must he observed,th it diunoi 11 arlmpate sol ihlieicnce, 
and opinion in sameness lor (very p nt w .nth you 
inav assume of the smil pntuij Us id hi ill these. 
And if we survey indeed the horses anti tl c charioteer, 
according to tint wi ich is it glirst in the soul, tlic 
•upreinc union of the void with lnuihpd Its and the 
God’, will he the charioteer But the Letter horse 


4G9 

will he that power / f the soul, winch a’wavs aspires 
alur mtei igd l« s And :he inferior liorse, « || J, c 
tint piwr. « mb (nines into t. marl uitii tnnllcc- 
tions, a« e mpn.id with ilivivim a , ,| i r u-ition. 
And the e 1 1 »111 _ s u deed w ii tape phur, it v* o .itnry 
the cli. note r and t e horses, ni the d* im cue soul 
alone H it it sou survey them in the dosa't c 'onl, 
tl cn dirmo i unis 1 he assumed .is the ri arm ci r, the 
power id ti e d. sistie pm, »lmh alw.iy- (I s res to 
been arranged with tllali a t, inn t le Consider! tl as 
the letter ol the two It rsr-; and tliit power of it 
winch aspires alter generation, ai i| the p. verunicrit of 
secondary n itures as the less excellent Ii rsr. It is 
possible il'ti, by assuming the rhatioierr according to 
hutli ill mold and opinion conj* iiied, to arrnipe the 
hctirr In rsc, as rorri spowhnp lo the dm n.rtic pnwer 
ah tie, hut the inhn.r horse, as anal pi us to the 
d vistic power For it must he observed, th it when 
the 'onl gives it‘rll ii|> to more evnllrnt nature*, then 
opinion resigns the wliolr ol it-cll to ihauoia, and 
wishes to }ertain to it il (*• though whri. it becomes 
weir-., it wishes to energize Iiv r»rlt And these 
things indeed, viz ti c h- rses and the charioteer, w* 
may survey in the rational '.,iil al nr. 

Since however the « id (lrseend» So a' to have the 
irrni m.il nature woven tngriht r wn|i it, and each nf 
the horses resists, in being thus ciiim rlnl with the 
trr III . I d f rin i ( the soul, ivr most not omit to con¬ 
sider I lic-c also when in this (ondit on. lor the soul 
jins -ess (-(J i iii lornu r, armriling to the eternal progres¬ 
sion ot it sell Irom the l>« mnirp is aim e Hot those of 
■vs inc Ii I am now going to sjie ik, the soul rernves from 
the jut i .r iii I-, and In.m tin roum \mn with the 
mortal lurm if life. Tiif than leer ll err fore, will 
i (rr sill 'ni arc.riling to oj nm n . hut t e lictter of 
the two horses »i.l he an per; ami the uilru r hor*e 

will I e desiri Hence, when ojuntoii is in an r ire t rrinilh- 

Iton, it produces the middle,* and tightly o; uimg nnu, 
and a mid>lh- ch.inot* er. Hut whin i.pnt n :« dis 
t< it' d, it proihirrs the di-h rt* d in ni, ai d re-, mi les a 
rh lriotci r hurr'icd along at the w.I! (t tie In rvrv. 

1 lie d vote hours, ami rliari 'lerr th* ret- rc, when 
j.r pi rIv disciplined, |>r (line for us the highest jiditi- 
i ll man , hut the iliannclir horses and rt ire t<er, tl r 
r .ntrmj alive, or ll.eorelir man. i In «r lu.rsrs how- 
evi r, and the charioteer, are changed, are. rdmg to the 
'jiherrs uni the ■ hiueitts, ami arinnliug to evrry 
1..rm ot I ti lor in ttie si| ( r s|.l„ re, tl.rv arc Solar, 
in tiie sj lime ot .lupitrr, they are Jovi.in, in the sphere 
(I M.ir», Martial; and in short, they ate als ays c.la- 
1 |s|ird an rdmg lo the j*ecn!lnily of the • «od [ahont 
vvl.irli they ate arranged). Ai d il indrrd, they are 
estaulislied arrordiug to the divine Imin, they ure 
divine; tl arcorthng to the angelic, they are angrln al; 
llaicordiup to the da niutiiacal form ol lile, they are 
(laitiuiiiac.il: hut if according to the Immc.il I rm, 
tiny arc heroic: and m a mn.ijr manner in all the 
other tortus ol hie. 

liot what arc we to understand by the wi ri) "*<rr-rtpor-l 
Ami in the first place, let n« sec what a wring sipintie« 
The wing of the *uul therefore, tslier anagoptc jmwer, 
winch is especially seen according to ttie Letter of 


1 for tire ’mi! i’ eternal according to csserce, but temporal according to energy - lienee according to the 
former it is immovable, but is movable according to the iattcr. 

1 i r Man of a middle class e.f < xrrllrnco. 

1 Tins word means hlcialiy 



470 


ADDITIONAL NOTES. 


th« two hones. We denominate this horse there- 
fore, a wheel, or rather the circle of the tame, l»<, ame 
it is a l« ver ol tin- hc-aulilul, aspires alter intelligible-., 
and inter resists the charioteer, hut acts lightly, and 
also errs inconjiiuclioii with it. but the other horse, 
wh'rh is the downward-drawing ami griie-iurgic power 
of tile soul, gravitates to earth, and te-ists the chaiuj- 
ticr. All soi.Is therefore have wings: lor a.J ot them 
line all |o»irs, and this is a|s„ tin- u-e with the 
1 1 ,.matter and the horses, lh'i hi ilunir souls imleeil, 
the wiligs ale always illiincuiliht ri if; and lit me flies 
are sud to he mi.rJ, hut not iti 6 aut id 

hnriiju. (>u the loiitrarv, in our souls who hare 
human, the w mgs are not always expanded, hut an 
Sometimes llo-t.l and sluggish. lot we | >s-ess tht: 
power of Hit in (since we never 1 .se our puv-er-j; hit 
we liave not always tlie energy of them. Him clous 
tin term tub uisged Is more adapted, in cull tipicute 
ol p< ssc-saig the p .wt r, h it not t utin ly the ctu r^v ot 
"mg'. Hut to tl.i t> d-, the term uingij is ai.' ipti . 1 , 
as havii g in elLcjcy, Loth powt rs and eiu-rgn s Hence- 
afterward-, he says of our sot 1 , f/mt i Wy n b 
• •"fttJ Mi-hiiij* thereloie to a-si it tint ni.uh is 

Col1 11 noII hotfi to diviuv souls and oui , he live, the 

word tub uitiL-eJ 1 .r all souls have an im ic 

powt r, tin u r h some have it always, hut oil i is >.,inr- 

timis only in energy. Or it may he said that li e 

turn tut uingtj is pr. peily as-rrted. both of divine 
Souls, and onis. Ol d um tools mdeeil, Imjusc m 
thrill, the h mgs ate al.oilt their lowest p, w. rs, and 
win h air l e irc-l to tl.e i nth tin a rm rg,u . i i mg 
lilwilsisUhlishi.ini ml III,ill.a Dili tin wl.olr ol 
U e ti tin in' i. i i, id, i• inl ipii .1 |.i our «oul», hi i msn 

d" I, mg,./ |» Out pi p, I |y trill, W In II ,.| pill 1 In flu ill, 
ctu pi .it i rrtaiil I mrv 

I ,1 1 lutit i/n i./i | ys *i/ry If.t-) th{ uilintUj irlipi/f J, 

util tht mlttuiul. 

As l*im lus hy div inely inspired poetry, signifies tl at 
which 1 'ljlu in the I’hadrus tails the progeny ol 
J...elir mania, and as the enthusiastic t-ii -rj y is fre- 
tpieiilly liirnticiied in li.r«e • omuit ntaru s, tl, follow¬ 
ing account of enthusiasm, and the difh rent kinds of 
mama ineullomd I v Philo in liie l'h.i Iru?, i. aitdi d 
hr the salt ol the Platonic I n” 1,-li reader, trim the 
.'St hull s cl llriim is i ll that I) ilt .aie. 

*• ''line Plato here ill hvcis four kinds of in mia, tv 
which I mi an enthusiasm, ami pu-si sum or m-p:ratluii 
from the (mils, ti/ the iiiu»u il, the lilistu, ti.c p lo - 
yhttic, and the amatory, pnvnnis to the ills! iissnui 
of each, we mu t lirst p< ak ..hout 11111111-14-111, and 
show to what | ari of the soul the enthu-i.islii energy 
pertains; w hither rath | eif of 11 | ussesscs this tuer»\ ; 

11 oi euttill-ids 111 is from the (sods, ahd in what pirt 
o! the .soul 11 is iiigeneratcd : or whether it subsists 
ill something el t nn.re excellent than Soul White 
then, does that which i-properly and primarily Called 
enthusiasm subs.-t, aul what is it? Of the rational 
soul, there are tv o pirt-, one ol whuli is Jumui t, hut 
the other opinion. Again however, ol thauoia, one part 
is said to be liie lowe-l, and is properly dianu.a, Lut 
another part of it is ike highest, which is .-aid to ba¬ 


the intellect of it. according to which tha aoul especial¬ 
ly becoinrs inieih-clual, and which Some call intellect 

incapuiiy. Ihrielsal-o anointr thing aimer thia 
w hie h is the -iiiniint of the whole soul, niitl most 
allied to tlt( one. w i.li likewise wishes well to all 
thing-,and always gives Itself up to the Cod-, and is 
readily di-pu-ed !>> do whatever they please. This 
l-.o, is sanl to he- the one ol the soul, bears the iuw-e 
I I the super e-scntial one, a .1 unit. - toe wh- le - ol 7|. 
Uol ll.at these things necessarily tint- -uhsi-t, we may 
ii aru as t dl ws. i lie rational sold rh lives Ms « xist- 
e m e Ir in ail the eau-es 4 >nor to itsi it, 1 1 tnuii mlrl- 
h 1 1 and 1 lie Cmls. Hut it -ul si-is ,d-o I „ui itself- 
lurnptrle.ts itself, ho far therefore, as it -uhsi-is 
Iruiu the fm’s, it posse-si s the one, which unites all its 
| wer , .in I a I 1 lie iiiiilutuile ol iis t ll, and iunjoins 
llie 111 to the one 1 Uelj, and is tin first lecipn iil ol the 
goods iiiipaiti d hy toe Hod-. It liki-sivi makes all 
tl.i ts-elie’e ol liie -onl to be bolillniui, ac . ordlllg to 
wl.nh It IS Connected with the (.oil-, and united to 
•belli. Hit so far as it imb-i-t- Iroin intellect, it 
possesses an uiielk ctual iiatun , a. t old ug to winch 
It :i| prehrnds t no-, hy -miplc pr> jer l|..;i-, or intui- 
ti ms, mid Hut ih-euisivi lv . and s 1 nit) mid to the 
inti i Ire c w tin Ii is ahov e il ill. And s 11 fir as it con- 
fcUtutis 11 si If, it puisc-scx the ill iiiov'tir | uwi r, seeord- 
Uig to winch it gem tales stirnc-s, and Cirlain theo- 
rtius, cnergui s discur-ivt ly, ami colleits conclusions 
Iruiu pmpos,Huns. 1 or t ,al it ton-1,lutes or Rives 
billsislrme In Itxell, 1- evi lel.t from Us 1111 ) arling per¬ 
il 1 Hull to lt-cll; »iiu 11 h.it whu I. tads list ft In perfi 
1 tun. md imp iris to list Ii wi 11 -1 mg, will mm h iiiuic 
1111 ) lit to Itself ivislemi 1 nf lvII la inpis a greater 
•king ill-ill lieiiig, Jf tin n i,,|e, tin culll un, arts that 
w it 1 is gii iiri to ii-ei|, it will mu Ii im.ir impart 
Ilia’ which is le-s Unite ll-.il which is primarily, 

I , ‘ , p* r *. v i (tidy enllu.sia-in Irom the fouls 15 

• Inn I an Iidmg to tins one of the soul, which is 
above dianoia, and above thr inti lien of liie soul: 
w iih 01 e 1- at another lime in a relaxed and dormant 
state, lhi- one likcwi-c, becoming illuminated [l.y 
ti.e Cml-,) all thr l ie ot the soul is illuminated, and 
Pl-O mu III i t, d an 1.1, and the irrational part, and the 
ri semblance ,,| roll,us asm is transmitted, as tar as to 
tlie- hud , list if 

" Uliier enthusiasm* tin refurr, arc proiltu rd shunt 
other par Is of liie soul, 1 certain il.i-ino'io ext it in-' them * 
or tl r Cods also, lit -ugh rot without the intervention 
ol it. 1 Hu 11s. Por di.uioia 1 * Said to energi/c entlni- 
sia-iu.,llv, when it dun overs science* and theorem* in 
a very slmrl space of lime, and in a grr.iter degree than 
other men. Opinion likewise and the phantasy are 
‘.ml thus to energize, when thev discover art-, and 
actoiiip ish sdniiiable works, >ucli tor instance 
as i .11 lias elit e led 111 the loruiat on of statues, and 
another in another art, as also Homer says 1 of hint 
who III ilk the belt ol Hercules, • that lie neither did 
l or would art t.eialiy produce such another.' Angtr 
likewise, is sai l to energize enthusiastically, when m 
battle if energizes supc/n lturally. 

Like .Mars, when brandishing Ins spear, he rag’d ♦ 

is not 


Hv all 1:1.11 countable mistake here rov amuarot is inserted instead of nn fbut the mistake 
Olieeil by ti e (»tini 111 1 hlor ol these Scholia. 

And inrun-, pn me ol this tnislake, for nvr« ut tint place, we must read av.a. 

• lldy-k. \l. v. tifj. 


4 ] liaJ. \ \ \ . CD. 


ADDITIONAL NOTES. 


471 


But if some one yielding to desire, should rat or that 
winch reason forbid*. and through this should un- 
exprcledlv I on me well, you may *sy that desire al*o 
in this instance, eucrgiz-d enthti*i.isiic:illy. though 
obscurely ; so lint cntluiM.isrn is likewise produced 
about itic i*tI or puis oi the «<*ol l.nthii'-iasin him- 
ever, ]»r* peril so r tiled. Is when this one of the soul 
ssdi.ch is th*\t nil*'II*ct, is rented to the (rods, and is 
from thrnn inspired lint at d lb rent times, it is 
possr-sid ilu nt the apuindrs c*( il*elf, by different 
Gods; and is no re or less possessed, wlim intellect or 
eh.inoi.v is that whir h is moved. As theref re, when 
wc nii|uirc what philosophy is we do not always 
accural. Is define it, hot fre juent v, fr-ini an mipro| er 
use of the word, rail niatbrinitir*, I. r p|.\*ir*, plulo- 
fophy. and science; we do the like also with respect 
to enthusiasm For tin ugh it „‘.iou!d he the phantasy 
which is rented, we are a* costumed to call tin recita¬ 
tion enthusiasm Moreover, those who ascribe en¬ 
thusiasm IO the tempe ratures of hoili**, or the cxtcl- 
lent trmp* r inu iit et the a>r, or the ascendency of 
exhalations, * r the aptitudes oi times and place*, or 
the agency of the boellt s that revolve in the heavens, 
speak rather ol the ro-operatmg and material causes of 
tlsc thill", than «»l the causes of it j ropcrlv so rilled, 

^ on have therrlore, for the producing cause of rtithn- 
k asm, the Grids; for the material cause, the cnthimas- 
tically-ciiergizu g soul ttsc It, or the external svmb'.l* ; 
for the form il cause, tl r ins| iration of the Guifs about 
the eoe of tlie stuil, and lor the final cause, good. 

“ If however, the ('.oils alw iv* wish thr soul w hat is 
pood, why lines not the «oul always rnergiz' enthusi¬ 
astically? .''lay we not say, tb.a’t the Gods mdrrd 
always wish the soul what is pood, hut they are aNo 
willmp tli it the order of the universe should prev ail, 
and th it the soul through many cause*, is not adapt'd 
to enthusiasm, on which account, it does not alwuvs 
enthusiastic illy energize. Hut »< me s iv that the 
t'levic art extends as far as to the sublunary region. 

11 the rrlorr, they mean, that no one of the Miprrlim irv, 
■and celestial natures, energizes on the sublunary 
region, thev evidently assort what is absurd. I.ut if 
they mean that the tc lest.e. or mystic operator*, aie 
not at Ic to energize above the lunar sphere, we s 4 v, 
that it all tl r alb tments of souls are sublunary, their 
assertion will be true; but it there are also allotments 
of souls above the moon, as there are, (lor s ( me are 
the attend ,nts of tie sun, olhc rs of the moon, aid 
others if Saturn, since tiie H* muirpus disseminated 
some of them into tin earth, others into the nine n, and 
others elsrwhrre,)—this hemp the case, i? will he pos¬ 
sible fur the s ail t*. energize above the men n. For 
vvliat the whole ardor of things imparts to the soul, 
for a very extended pern d of time, this tl e soul is aNo 
able to impart to itself lor a short space of time, when 
assisted by thr Gods through the tclr'tic art. J'or the 
soul can never cm rgize above its own allotment, but 
can energize to the extent of it. 1 hus, lor instance, if 
the allotment ol the soul was as far as to philosophy, 
the soul would be aide, thouph it should not chcesr a 
philosophic but some other hie, to energize in that life 
somewhat philosophically. There arc also *aid to he 
certain supermundane souls. And thus wc F.uve 
shown how the soul energizes enthusiastically. 

“ But how are statues said to have an enthusiastic 


energy l llav »« not say that a statue bring mar . 
rintr, does not itself energize about divinity, but the 
lelrMic net purifying the matter « I wl ich the statue 
ronsi-ts, and placing round it certain ch.uaclrrsar.il 
symbol*, in me fust pine renders it, through these 
means, animated and causes it to receive a certain 
life tr 111 thr worl I; and in the next place, after till*, 
it prepare s the statue t„ be illiimm..ird tv a divine 
nature, tl rough winch it always delivers oracles, 4 , 
long as it i, properly adapted. For the statue when 
f bas he- ,i rend- red perfect by the tele-tie art, remains 
afterwards [endued with a prophetic piwcr.l till it 
becomes entirely nnad ipicd to divine illiiminatu n ; 
but he who receives tie inspiring influence o' the 
f-ods, recc ivis it only at certain tinxs, and cot aiwvi-. 
But the cuise of this is, that the soul whrn filled w h 
(.city, energizes about it I Jr nee, in con-c uticncc of cner- 
pizing above its own power, ft becomes wc irv. For it 
would be a God, and similar to the sc>uls of the stars, 
it it did not I erome weary. Hut the natue, conforma¬ 
bly tu its participations, remains illuminated, lli nrc 
the in a | litudc ol it entirely proceeds into private n, 
unless it is again dc novo perfrrtidand animated by 
the mystic operator. Me have nuthc-cntly shown 
thcretore, that enthusiasm properly so railed, is effected 
about the onr of the soul, and that it is an illumination 
of divinity. 

“ Bi the next pi ire, let us liseuss the order, and the 
u«c Cif the four main is, and show why the philosopher 
makes mention of these alone Is ii because there 
are no other th m these, or because these were stub- 
cirnt for bis purpose? That there are ticrrl re, many 
other divine inspirations, and mama*, Plato himseff 
indicates .as he pro.-erd*, and prior to this, he makes 
mention III the inspiration from the \vmphs. Hot 
there are abn insp rations fo in Han, from t .e iiiollicr 
e l the (rod-, .an I lr< hi tb. ( orvb intcs, which are ebe- 
w ! ere nient lined by HI It>i. l|e IC however, lie abate 
delivers these tour mania*; ill thr fust plair. because 
tl rs,- alone ire sufficient ti tfir «oul. hi the alt nutrient 
ol its j roper aporata tasis.as we si ,ll alirrwards s|i,,w ; 
and in the nut place, because he delivers the pruxi- 
mate strps of ascent in the soul. For the gilts , f || e 
Gods to all being*, arc many and uumnprehensible. 
Hut now he delivers to us the energies of tie Gods 
winch are extended to «uul*. He delivers however 
these four mania*, not as it one of them was not 
sufficient, anil especially the amatory, to lead hack the 
son! fo its pristine felicity; but at present the series, 
and regular gradation of ihrtn, and the orderly ju-r- 
ferlioti of the soul, arc unfolded. As therefi re, it is 
possible for the Inanmc hie when suddenly changed 
to become aristocratic, through employing stieniious 
promptitude, and a ihvn e allotment, but the gradual 
ascent, is from a tyrannic to a tb moc ram, and from 
tins to an oligarchic hie, afterwards to a tuncKratic, 
and at last to an aristocratic life, but the descent and’ 
lap se, are vice versa ;—thus abo here, the koul bem-* 
about to asccr I, and l c restored to us former felicity) 
is in the first piicr, possessed with the musical mama) 
afterwards with the tclr*tic, then with the prophetic, 
and in the last plate, with the amatory inaru.i. These 
inspirations however, conspire with, and are in want of 
each other ; so abundant is their communion. For the 
telcstic requires the prophcUc' mama; amce the latter* 


« For eai*rnr7» here, it is necessary to read e*rrnry». 
* And for *mrrnnj*', read rtarrun). 



47i 


ADDITIONAL NOTES. 


interpret* many tiling* pertsmmg to the firmer. And 
again, the prophetic require* the telrstic mania. lor 
the tilestic m iiua perle Is an 1 establishes oracular 
prediction-. I arlhcr at ill, the | ruphenc n-n tl e pocnc 
atiJ mu'ltal in.iiua lor prophet•, a' I may »av, 
ulwais spi'.ik ill ser-c. And again, ll.r inmoial uses 
lit pii.phrlir mama *■( nlam u-ly, as I'latu 4 it a. 
Hut shat 01 • a Mon Is tin It- to s|u ik all ut tin am it ry, 
ai l musical mamas; f ir luailv tin- -amc p rums 
ext ni't loth these, as h»r in stance, .'sappho, A nacre 11, 
ainl the like, in consr jiiriii e ot tin-si- m-t l» u; at h t.i 
miliMst without rat h other. II it it is very eiideut 
tli it th amatory n an a contriluiii s to at’ tin s-, sun c 

it is sill 11» itnl tij enlhusta-iii ot tiny kind loi nn 

enthij’.U'iil rail he eftcilid without am,lory in'] na¬ 
tion. Alul Son mat sir how (hphrus t| peal* tu have 
appluil hiili'i II t j all time, as being ill want of, alul 

adhering l . < u li o her I »r or h ini that he » is 

must tclf-tic, ul d IliO't | loplu In’, and was entiled hy 
Apo.lu, ai.d L< 'idt s thi', t li at I •* w as IHii't | rt r, i n 
which account, ht is sad to have Inn lie son of 
Calliope, lit- w as likcwi-e most amatory, at he him- 
si It atl.now lril^.S tl Mii'.i ii*, extending lu him tl - 
vme gnid', and mulcting him pern ft I ui.ee he 
appears to hate hrril pos'essed wuh all tl < mamas, 
• ml l ns Ly a rides'ary col sequence I or these is an 
ahiii lull mil’ ll, Cuii'jur 1:1011 aiul alliance with ouch 
other, ul [hi t>.,.Is who preside otti tl >e in inias, v:r. 
ol the Must ', Hau lin', \pol!u, and Imve. 

“ It remains it.tut re, that wr should unfold the na¬ 
ture ol ul li of the mam i', presloii-ly ob-erviur, that 
th se which are mti rnal, and oiiginaH from the soul 
li If, am] give perfection to ir, are of om kind. Ini 
tl e t sit ri al energies ol them, and which prr-trve the 
outward mail, and oar nature, are of another. 1 e 
lour external however, are analogous (o the lour inter¬ 
nal ni uuas. l.-t us Consider ll.erelure, li flic hr-l 
place, I he internal, ai d which alone originate hum 
tl « Sotil it rli, and let us -it what they cliict in the 
j. ul. In ofdtr likcwi-e, that this may become manl¬ 
iest, and also their arrant in, nt, h • us 'm vey from on 
high, tl e d i ( lit, as 1‘lato 'ays, and d iluiiun of the 
wines i f the soul I iom tl,< In ginning therefore, and 
at hr-t, tl r soul w is uniti d to the (. I-, and Us un.ty 
1 > their one lint alt, rwards, the s, ul <h pirling Itom 
th s divine union, il, iriuli 1 min inlilliil, aid no 
I-inger pos rysrd It ai hi iii(s in,in ily, Hid in >>i >■, I it 

■ pprrhi udi d ai d suneyrd them, I y simpli prop ■ turn', 
and as it »i ir, cmil u i* of Us intrlhit lulhe next 
place, dej ailing from iiiltlhrl, and dr'C inline info 

■ e iso mg a> d d moia, if no longer a| pri hended real 
being* hy simple min lion*, but syllogistic ally, and 
transitu t ly, proc rrding'lroin one thing to am tlu r, from 
propositi mis to conclusions. Alleiward', abandoning 
true reasoning, and the d soiling pei uharity, it 
d< seen led into gem ration, and became lillnl with 
much irraiiooalily and prriiul ate ii. It is neicssary 
therefore, that it should in ur to Is pn pe r prim pies, 
and again irturii to the place bum wlienee it came, 
lo tins asc eut ai d apoc.il I'tasis however, llu'r lour 
manias routfd.ulr Aid tt,e n.U'ical mania mdi rd, 
hails tu symphony ail liannmiv, the agitate I and 
ih'liuhed nature ot Ilie p iris ol tl.r '„iil, will'll were 
humid away lu iii. h lutili lie's and inaplilodr, and 
were filled Willi alum hint tumult, lint the Ii lestii 
mania cause* the loul to hr | erlcrt and entire, and 


prep*r*s . .o energue intellectually. For the musical 
mama a. r»* harmonizes and represses the pint' ot the 
soul; but the leb'lic tail'd llie "holt ol it (>■ ener- 
gizr, and pn-pa.es It to beinine entire, so that the in¬ 
tellectual pall ot it Inay energize. lor the soul bv 
destci ding into tin rtalini ol gemraii,.. , le-emt.les a 
thing 1 n s, u n.d relaxe I. And the Circle ol Mi turnr, 
or me u li Ilcilual part ot it I- Ii Here I, l.ul the < ircle 
,1 thi i/idcr. til, or llie thu.i'tn pail, sustains many 
lu tiin-' and turnings. lle.ee, thi soul energizes 
| irliallv, and lint aiconllng lo the whole <5 llsrll. 
lie I Jn.iiy -1 It al inspiration ,1 riel re, alirr the part* 
cl Ihe suul are co-harmoiii/ei), ri oilers Itpiil, , 1 , and 
rausi * It to em-lgi/i- at Uiduig lu I he whole ul iImIi, 
and tuhve mil lleiiui! y. Hul the Apolh.inaial mama 
iiiiiirii, ,nd i nix. He, all i he limit .pin d |’ow i T', iinrl 
lue whole ol ihr soul lo the i *nf of it. limit) Apollo 
is deiiuininated, as elec a mg llie soul Irom miiltiiude, 
to 1'ecu. And tne [riua.iniig in una, the um.itorv, 
receiving ih> soul united. . imp a iis tills , lie ol the- soul 
to ti e (,od , auj tu intelligible beauty. As the turn 
thprelure o! I In--c man as aie trail, elide nly united, 
and are in rich t.tlu r, the- gills al-o oil this account 
| trin ipate <’l, and i om mu no ate w u h, eaCli ol her, and 
the recipient, win, h is llie s ail, posse-srs ail ada| tatioli 
to all tin gibs, this llierelore i> the order, ami these 
are ienergies a id powtis within the foul itself, of 
these lour u.ni .as 

“ li it let iis al o ions ul, r their external r lie r c, its on 
ruin, a I w h it they i utwanlly t lit et ah,ml us 1 he 
iniis.cal mama then lore, tatisis us lo spe ik in vrrsr, 
ai.d to a,t and he muvtd rhy lliiinc.illy, and to sing m 
nittie, the 'pit mlid C tils ol tiiviut mill, and llitir 
xirlms and | or-tnls, and through these, to tlistiplme 
t ii r 1 .le, in the saint m inner as ihr inward n at.ias co- 
harim.iiue our s ail. Ii it the tile tc mania, expel- 
h ig eierv thing loreign, contaminating, and noiious, 
pic i ivts our lilr perlict, and n noxious, and banish¬ 
ing all ll sjue and diaholu al | hanlasy, Causes us to he 
sam, cut re and perl, . t, just as lit internal telrslir 
mam t, makes the 'oiil to he pern ct anil mine Again, 
the pmphelic mania cuiHracts into one, the extension 
and ml nity ol time, and sees as ill one present now all 
thing , the pa t, the Inline, and the existing time. 
, It lu e, it pit ill’ Is w hat w ill he, w hi h It se, s a* prr- 
s, nt lu itself. ll c loses ns tl eri l,.ie, to pass through 
lilt lu an Itrt |tii hi i.'ihli in.inm l , |usl a. lb" liileru.il 
pi i phi 1 1 ii am i t oiiIi.ii Is anil t li vales all Ihe multi¬ 
plied, alul many Jioweis and lives of the soul, to Me 
t»-.e, in older that it may in a g i alt r tlegrt e be pre¬ 
serve d and coi nected. Hut the amatory mama ton- 
verts young persons to u-, and cati'i s llurii to become 
utirlriti.d-, being instructive ol youth, and leading 
them In in sensible biauty, to our psytl.ual Leauty, 
am] Irom this 'ending them to Inltlligil le I tauly , in 
the sin c m.iiinrr as tl e internal aumlurj mama con¬ 
joins the vnr nt the soul to the Cod'. 

“All ihe fchoi t-nientiolitil mama* therefore, are 
superior tu the profit ut ai d Icinpriaie cnergle* of the 
soul. Ni virtl.i It'S, there is a mania which is cu-or- 
dn.ale with liinpci.nice, ai d which we 'ay, ha* in a 
ceil..in rt'jni a preing.itise above 1 it. 1 »r tirlaiu 
in'I ii at u is ait- | it. hit t , 1 , ai 111 ding to the middle, *> '1 
al o aic .riling to tin- tlox istic na-idis ol ll * sou 1 , cuii- 
loriii.tldy to w nn h artists t licet certain tl :i.g», ami dis¬ 
cover theorems buy olid expectation, a* Asclrpius, lor 


1 For wo here, it is necessary- to read 


ADDITIONAL NOTLS. 


473 


lumr, til iimiiciiir, and llrmiies in thr j Tactic 1 

lllc 

Aft* riv.ml", i i! eotiiii i nting mi what I’lato siysof 
1 fir in an i.i Iroin tlic Mm*'', m. “ tl at it adorns the 
111tii>Hi- 'lei d* nl tin- am u nis," lit rmr.is ol serve',“ that 
the inward rnrr_• v m thr smil of ll c poetic in. him, ly 
a| 111> ii 1 (C it'-cll In '•uprrinr am! intelligible natures, im¬ 
parts t« Mil'tiril u.iir iiaturrs harmony ami order; hut 
tliftt tin- rslrrn.tl divinely inspired purlrv celebrates 
thr ilrnli nl the anc rut*, ami instructs hntli its con- 
Irnlpur.lilts iml posterity, rxirndtng its cm rgies carry 
ulit it " lint l lato »ays, •• that hr who without th« 
ilivi.’rly-inspirr il mania ril' thr Musrs, expects to hc- 
< nine i ilitmr p. rt, will hy thus I.u.ey mi;, become 
him i ll in'l'rrlrrl ; and Ins | airy wall hr vanq nshrd 
»i d contrail d hy thr purtry which is thr progeny of 
in mu," llrrinr is ad l», “ 1 or w I it siimhtnilr is there 
between thr pot try i l Clui rilus and t alltmarhus, and 
that nl Ilomrr anti I’indar f l or the divinely-inspired 
ports, as hi nip lillrd (ruin the Muses, alw ays invoke 
tin in, and estci d to the-in all tint they ' ly." I u a 
fuller, and most admirable act mint of the poetic mama, 
and of the dill rent spines ol poetry hy 1‘rt chi-, see 
the Notes on the lOlh hook or tlic Krpuhhe, in my 
translation of I’l.lto, and uiso the Inlrodnetion to ;ny 
translation ol the llhcloiit. Poetic and Nicomachean 
Ethics of Aristotle. 

Front what i- 1 ere jaici by Ilermras about enthu¬ 
siasm, the intelligent reader w nl casi y *re that none 
ol the Human ( oris v- ho-e work' have been trans¬ 
mitted tin', p.sscssed that "In h is primarily, pro- 
jieilv, ami truly enthusiasm, or th it highest -'pecirs of 
it,in winch (Vo'ie ol the soul i-illuminated by adivine 
n ituic, ami though traus- r ndi nt similitude, is united 
mu. As to Virgil, indeed, the prince of these ports, 
though lie invokes the Mi sc in me In ginning ol the 
■ 1111 in I, yrt his invoc ition ol her is but a partial and 
secondary thing. 1 > r I c only c ills r u her to unf -Id 
to him the c.io-rs that iiivofvc d a man of such 
n markable pie's as Kite s. in so many mi'lorlunes ; 

.Mns i, nuln causas hi- mora, **c. 
and contidii g in Ins nw n g< uni', hr begins hi* poeru 
without Soliciting 'llpr Hull in'| ir.lllon, 

Anna, viruinq-.e caiio, &C 

To which r ay lu* add. I t it this placing htmjrlf l c- 
f,,re tl e Muse, rcscmblr* llic no cf mein rex of 
Wolsclry. On the contrary, chvim ly-in'pirrd poet*, a* 
llrrmca- well observes, knot k, a* it were, at »hr gate* 
of the Muses, and thus being Idled from thence ci- 
rl.um, 

r frwrri pu> t Moi/<toj — 


And, 

A r,d. 

Tor being 


Mirer aeihe tea —• 

AcSpa M ct cmwc Moc-era— 
alsvays cilended to them, they dispose the 


whole of what they alter.* ards say, a* derive d from their 
inspiring influence. With an arrogance, too, peculiar 
to the Homan', who as a certain Grit k poitsays,* weT« 
a people 

“ Hey* ml measure proud," 

he associate s hini'i If, m los i n Fatigue, with ti e 
Muses, as their rriu.il; 

■Sicili !rs Musa , p mill map ra Cana mis ; 
wl ich reminds mr ol what Sun. in is rrlatis i f Cali¬ 
gula, that hr would plan* looist ll I ri»t< n the staluc ■ 
ol Ca'lor ami I’ulhii,aMl triiilr r pn\a'*lv with Jupiter 
C'apituhmi*, laiirymg that le- was u.imi.iir with, and 
ol iqii.il dignity with these- dull 1 io Ai ll as to the 
poc t« that base Intel since the la 1 ol the It -m*n 
empire, it would he ridiculous to suppose that they 
possessed tins highest riilhusi ism, as they did not 
believe in ll t lUstrntr ol the 'ooiccs Iroin whence it 
is alone gc mniiely derived. 

I'.til. A< 1'irnt ie, Jupiter m If, . Is the (iodi,n Ve» 

preude oirr the n.U’uAme t- rilru.ii/i/, to the Grrcun war.— 

I lie lullowmg I e iiitilu! < t[ lai alum ol the rceoiidite 
meaning , I the I'rojiii war in lh uicr, is given ly 
llrrinr is m Ins be liolia un the l’ha Ini' ol I’l tlo : 

“■ Hy Him wc must understand the gc- crated and 
material place, which is so denominated Iroin mud and 
flutter (voga TTJC »Aw «ai rrj» eAlj*'), and III w-huli there 
are war and ‘edition. Hut the Trojans arc material 
form*, and all the lives winch subsist about bodies. 
Hence also the 1 rojans are called prnume {ifa-yemt). 
F r all tlic lives winch subsist about bodies ar.d irra¬ 
tional’ souls, arc I ivoiiralne and alt- nuse to tlieir pro¬ 
per matter. On the rontrary, the Greeks are rational 
s -ni', ci.in ng frt ni Grrere, i. c. In in the intelligible 
into milter. Hence the Gretks are railed /ur<ig.ien 
(v'T'c-Jii 1 , and ‘ anotii'Ii the Trojan*, as bring ol a su- 
| c rmr ur lor Hut they tight w ith car h other about the 
image 0 f Helen, as the poet ‘ays [about tl e image of 
Kiu-as], 

Around the phar.tc m, Grcrks inel Trojans light * 
Helen signifying intr lligihle beauty, bring a certain 
rri< el *\»nu) m o\xra , itlrac tmg to H-ell ii.telle cl. An 
clllux tin rrli.re, ol this i nt* lligit lc he .mis is imparted to 
in itter thr- ugh Y< mis ; and about this rl’iux ol beauty 
the Greeks light with the ir.jans [i r i ill nal with 
irrational lives'] And those indeed, V it oppose and 
vanquish matter, return to the mu legible, which is 
ll r if true r.iunlrs , I lit tin sc » ho tin not, as i- tin case 
wuli the multitude, arr hound to malt* r As thr te- 
(i>rr, the piriplul in the 10th ho-ck t.l it.r Urpohlir, 

{ revi .Italy in the de cent of sc.id*, a m.i t.ces t . tl.ein 
(low they may rt turn [tu tin li pristi c It In its,] ae cunl- 
ing to period* ol a timil'alid and tin iho-is.iml sears; 
thus hHo ( alt 1 1 as predicts to the (>r< ■ l* let ir rtltirn in 
ten year*, tl.e number tm being a symbol of a pi Meet 
peritd. And as ill the lives ol so- !-, some .ire elevated 
through | lulo'ophy, others through the amatory art. 


* The German editor of ll e*e Scholia, instead of i rparr». v , which is the true reading in li i* place, and which he 
found in the Manus ripi, absurdly substitutes (or it ».*-*<**>, as if Hercules was a pugili't >e< my lianslauon of 
the Dissertation ol Maximus Tyrius, On the 1 ’rarlic and llieortlic Die. 

* \’id. tliynipiod-.r. m Aiistot. Meteor 

1 For oj-aAoyoi ifv\ai lu re, it is Dcccs'ary to road oAcvyoc cj-vx<u. 

* Iliad V. v. Ol. 

' I'oiilnrniahlv to ll is, (’rot his in the fragment' « fhi* Coninieiilane*, On the Kcpublu ol I’ alo say i, “ that ail 
|he beauty snhsiiting alaiut generation Irom tiie fal.rieationo( thing*, issignilicd hy Helen , about which there is 
a perpetual battle ol souls, tdi the more intellectual having vanquished the more irrational forms ofhfc, return 
to the place Iroin whence they originally came/’ For the beauty which is in the realms of gincration, is an 
efTiui ci intelligible beauty 

Tm PUt. Vou II- 


474 


ADDITIONAL NOTES. 


• nd other* through the rural and warlike discipline*; 
kj with rrspect «u the (l*eek», tome act with rcrliliulc 
through prudent e, but u hers lliruugh w ar or luvr, ami 
thnr inuru is ditlercnt (according tu their ddleicnt 
pursuits].” 

P 131 . The Plutonic hypotheiet ulou. the forth. 

Siee more on this inieicsliiig Mihjctt iri ilu* notes 
to my translation of the I'hado and Gut 1.19 ot 
Plato. 

P 175 . It 11 reyuiti/e that uethoull knot, 1 ouu thing 

mamfcit confer mna ^ raper. 

Sit ail addin nal treasury ofdivinely liiniiiiuiis con¬ 
ceptions on this sulject, truru lamhliclms, liar cits 
and S mplaiiis, in tht i.oits to my tr.uisL.Muii of the 
Second Alcihi.tdes o* Plato; whiili, it the nailer has 
net my Pi ito 111 Ins posse viini, ht iiijv also tinil in the 
-Additional Nutt' to ins trails]attou of .Maximus lyrius, 
an 1 in the New Mt.i this Magi/iuc. 

P. ‘101. I'he rotate which it without ft pure f Ac. u uittu 

pie 111 of h ii f A 

Prut lus aiIndex litre to the t Pi wing passage In the 
Ph.tdriisol I',ii i “ d’hi xupt n I 'rsiial | lat t li is i.ot 
yet him irbt. laird Ivan) it our | < l , nor wpi it 

• vet I . pf-ils 1 1 1 ai 1 i 11 1 111 * I, llx ill liny alidiyullli It 
•ul s I six I, mol, in ilu lot in w in;; 111 mill 1 ; |i*r we 
thullld 1 1 a" to a (hi III till lint h, ■ s|,i 1 nill V w In 11 pi.it. . 
Ill;; ( I einn g Ih tmihi wi I 111 1 > | m ( will,, , | 1, 
Curr, and willnail rout.il l, sill sisling is Inn r.-iiue. 
It uluiit n«> » r on mplaiiie inti Ih 1 t, tl„ govim. r i t 
the soul, at ilwhnhi s methr 1 mis nt true '• t, uce 
trxides." On t hi si w.inlx Hr rim as t! us emmiieiiit; 

“ '5 hv .1 is Plato mi , I lull tin one u! 11 1 pm Is | ru.r 
to him have, 1 r 1 I lh..-r it ii may i< Ih w him, w II ■ 1 lt- 
hrate ti e supcm Irstial | I 111, a 1 idmg to its dignity 
atul wortli l I y| In- w n ii, I mi ano.' ml a-. Id 1 1 1,1k, 
that lie alone had ih »t i\ 1 d y pr-us'dit lint wl at is 
here asst itrd is a thing ot Ilu following kind : It »« 
understand I s putt. ihu-e »l.o ati tin third troin itit 
truth [attunling to who Palo *iss m tin loth hook 
of th« Kr public 1, I t 11 its 1111llit1.1l. ,| mere v 1,0111,11 
poets m.i | t Is itiai are not ilis int lv-iu-| in il j, s„ a s (,i 
inakt Ih mi r jiuI Ot| line an tsitptii 11 10 lli-e |,, r 
these, ami a so lltsn II a il M i-.i us, have spoken iuii- 
cernmir this p'.ur, the nmli ot what is t s.eriti| will 
be evident, for no one among the liuiliitiule ot mk h 
like pueis ami aHis|«, has cell brati il this |iue as il 
deseucs ; hut this lias hei n at i mnplishi it hv ih> incls- 
inspirul poets alone, miiIi as H mi' .mil Orpheus. 
Put it m what is tnie assirtnl, we are In understand 
all puts, vo as .11 (oiiipn hemi Hunter hkiwi-e aid 
Orpheus, it |s ■ V id. Ill that Pi il mil t al-11 tin li I him- 

II, as m ilher la mg him 1 I ihh in - pi ,1 „i 1 || ,,, 

III h III mm I soil a I le lu its ill.' 11 I v, 1 1 | i' I hi 1 I, i ■ . 

• a it ht Ii nl i I, No lu 1 ui in p 1 I liis i|i 1 1 vi i'Iv piaiv. 

ed the sup. 111 !< s 1,1 pi ii r ; Iml Ills has hi 111 ali.im 

efin till 1 V \p Ilu 11.il I 111 I hull ot I he .Muses 

lint how I iv mg 'aid, ilial 111 0114 has cel< hrated the 
•upertele-lial plat 1 « ithnglu Us ileseit, due' In now 
Say, “ W r should dare In athrm the Irutli l" Is It that 
the trulti must be a-sc rlt I, as subsisting in I111111.au 
conceptions/ For it is possible lu spt ak Liu truth,yet 


not adequately Thus he who »av», that Socrate* wax 
not a had man, nor impious, say* indeed what is true, 
)et not what Socrates deserves to have .aid of hint as 
he does, wl o asserts that he was a good man that 
he lujssrsseJ scicntmc knowledge, was wise 11, divine 
Concerns, and was dear to divinity. Fur he who savs 
tht-e tilings, praises N.tr rati s in a w ay adi rpiate to hi* 
dr-eil. Plato then h.rr , say s a thing ul this kind, re 
spe ling 1 he «n| riir lest .,! j late. Hot the words, •* | .. 
p 1 ills whin *|e.king loiiieriiing the truth,'* are 
ii'siikd very ananelv anil ihruiugicail v. for by 
huth lu re, I r m_i it.cs the vv hole order ot tl e N ights : 
amt ihe p/.n., 7 ru/A, w Inch he alierwarils speaks of, 

oils, Iitelv m ill alts these. Till otngi»ts likewise pecu¬ 
liarly establish 1 'inth in ihit I I.U e lor Orpheus 
Speaking ibi ut Nigtit says, “ ttiat she pi.sses^cs the 
truth 1 nl 1 he' (.oils, * a ml 

lo her, preiluti'-u wImlly true y. is giv’11. 

Nbe IS als 1 sal 1 lo prophecy to ihe Cods. Homer too, 
m.ht airs mno ruing tins Guiltless. 1 or sprakiue about 
Jupili r, M 1 p s., v s , 1 , 

N 1 _d»1, tl, gn al I nm r bulb >t Gi ils arid men, 

F11 w It in I III d, pii.i 1 v id me I loin Ins wrath • 

I r t,i swill 1 Nl ;l,l vv Is II ,(1 I lo , II, n,I 
Hit I'1 I', .ui, In s 1 ill line o sp. ik nun 1 mlng it, 

I II nisi hits p II II, as.I It I. III! ll mg ul/ili iliir/y 
•*b "lit I hr i/r 1.11/ how r vt |, !■, I* -1 we should he led 
to *1,1111 ill in _ I||| xppi 1 ri.ile ail I v i!r, ill sot h like 1I0C- 
tlud 101 i'i 1 us lie is .it o (1 in in it jut in what be 
s.ivsahoiil tin si, j 1 ui le Iml pl.nr, withwhit he us- 
*• rls 1 [ihe hr -1 l,yp-.tin*is ul j tin Pnnu m le., it,out 
lb* hist | im pie .1 it.mgs. lor In liien 11,dilates 
this pi m, iph 1 1 in pain I|s ; 11 1 pt, that In .,1 v lutely 
droll ' ill things 1 I the tll'l plliti ip > ; hut ot |l e su| ("r- 
trh'lid | I 111, if d. nil's ne tl 1 g., and .illirms 
otlurs. 1 nr ilu* Gni]dr-s N l_hl |. sujii nor lo 11 , t.lltl 
orders, hut inti rn.r to ott.ers ; and n tin tusi pnnci- 
plt ot II,logs Is supeies-eunil, so Night is *,,pt u 1 les- 

t i.t I (1 i- is at ui it- that 11 telh i I11.1l ■ nl, r w i icii is ile- 

11011111,111 <1 II. jvciil. \\ liv, howl VI r, ale souls ru t 
s.iul to s- i Hr iveii, lull lo I n , me si nalerl in, and he 
roiij, imil well it , hot aie not rnnioiiutl with the 11a- 
tnn s a hi \ e 111 .mu, hui pen • ivi tin 111 inly* Ii 
answer lo tin-, it a \ he sai l, ihji it is tier 1 ssai v ruli- 
lai l should 111 l,as tar .s 10 a rriUin 11,mg. Why 
llieritoti, is In ,is to this/ Iter.one r either are the 
hulls m 'h r Jupiter, said lo hi' united to Plijiirs, but 
thl Is alone asset 1, ,J ,.| Jujiiler, and be is *an| tu be 
11 li I fi d through Ni. lit is ,1 1111 ilium. 

Ilu! how ih,. s Plat . s iv, that tl e Mipi 11 i lt 'li.il plm t 
Is 11 ithfnt 1 o/ul e V I s 11 1 n |hr s ime 111-1I1111 r as w 1 say, 
Il |I II lime and S ,| an n.|. Ulh * Hoi whal is tIn le 
adinudd. ui i*siiiiiig ills/ \i,d it we admit tins, 
w lull * will tin li hr Ii.iiisi eiuli lit ill ilu >upi n 1 |i vllnl 

I bi <, S III • il.es,mi thing IS pus.1 ssnl 1,0 til ll V li Itmr 
and s, ul * M IS we not mv, that I’la'u, in w l at is heie 
inserted, v< ly mm li follows the hefuie-mrultni.i d the- 
ologi-is, ami disposes whal he siv«, ionli.rin.it,Iv to 
tin in* For alter the order of Nunithere are lime 
orihrs ot (>odx, \ii id Heaven, toe Cyclops, and the 
(. ciitiiuaiii [or Gods w 1 ill a hundred handsi, the proper 


' lu the original in this plane, • 1* omitted 
1 I had xiv. v. ‘. 5 u, At. 

’ T tir , hal 'eali Olai les .all the intelligible Gods iu i/7, and Ki^ht xohvists *t the summit of the order of Gods 
which is both intelligible, and intellectual, -nl is therefore absorbed m the intelligible. Hence Homer divmCy 
renominate* »d ift ° J 

* lor t». hen, it is necessary to read v., and to make the sentence interrogatory. 


ADDITIONAL NOT MS. 


tl vines of whom, Plata (l< nits ol the «iiprrctlrs|ial 
place. 1 1 >r ol i‘if (• ds which al l It will ,mi Phams, 
Hi mcii is (lit tifsl tl .it becomes visible Ir in him ; tor 
lit aven and I. ill . lu-l pun i t Ini mil i I f'hanis; ami 
lli.Mi til is tint ill iiiniiaK I In tin- tli vine light ol 
l’haluS; 'line Urpbrus says that N ighl Is united to 
lnni 

No eir inti (hat ol sirri 1 Night alone, 
ll,l i hi Pint minus; I rail the rest 
M • it 1. s' in w lull r it tli" liiiIui|i*il-for light, 

W; u li jjIuteiM troni tli’ iiiiniort.il Pliant s' skin. 

lhlt t h it w 11 it II IS Vishle anil l', linnioat'il. is ml nr« 1, 
*mre mb irs .nr 11 it.iin illiiinui.Miens. I li nr r N i.;lit 
mil all the sup rieii sii.il je.nr, I ring .ilmie Uiaicn 
w hi ill is v Islb i, they air very properly said t i he w ith- 
out Colour. I r i ighl list, is ( jtpo-ed to day, because 
the latter is ilhimnati il and i olmirul. And lhroii_.li 
t hr i" i<- hoi if ft'a riiiilred, Plato tli inili-'ts that tic 
jo.it e ol Hit N ighl* is above the klimit oil of the llct- 
vi li, 1 o t I Ol on _ h thr i r.r tl nnt i / f gurr, that It is above 
the nrih r ol the t yr!nj>*, ] i r theology «ay», that li tore 
|s Inst onlolde I into light in thc-r, and that the divi¬ 
nities, the t ulojis, ate the nrvt pimnples and causes 
• d the figures w mil snb'i't every where. Heiitf the- 
olngv 1 in, that tin y are manual urhhtcrt 1 or this 
triad 1 is jierln live ol ligincs 

And i i tin ir Ion head, one round eye was fil’d. 1 
Ill the. Parmenides likewise, I'talo whin hrsptaksof 
the slri lit, ihr cin'olir, and that whlili I' nn.vnl 1 
[frultl Oulu the,pj, ol*si ntrly mil . .tes this order, lint 
torse Cvlojs, as here llic Inst cans's ol h^ures, 
taught Mini i viand \ nle.ni the various speucs ol 
fumes. 

riirse the lir~t maim I artists were, who taught 

P ill is and \ ul, ail ail litmus, 
hn, Oi, ,ins]. We inii'i inil tl errli if wonder, on 
In' iring It at \ nil .III and Mnniva are the rao'is it 
ti i reI ,r \ nli an i - the , i ar „l i in pmc il lijnri 1 *, 
uni il rim mm 'lain t gnu , hot .Minerva, ol the 
psyeiui.il a d loteliri iu.il figure; ami tin t ycloj'S i I 
dll nil, and ill eii ry win r< • vistmg hgnrr. linin', it 
is evi Inil. lliittln suptno n sti il par I' aLovi the 
ordr r ol ihi till (is. 

Il il l y Hu yr.iii'ii a of r **if» I, PI ilo m.iirlh s|, tl, it 
tins j 1 it e is it, ve I In C« itinnnii h r these tirsi none 
into coni O l, as il wmc, with ail tin I d m ill il ol 
things. II* nee i .enl -gy dcunimu mi * t'.i in Inini'ml- 
han.hJ: I r lluungli in*' hands m- |.,„iii, in.,k.,aotl 
distill fill'll all Ilonas. Iirilnr still, | lie 0 Ol II per- 
vadi s thruiigli tin whole l.odi Tluol'gv I , rrlorc 
•.vinh Ir alls < alls these A»n./r.i/-Auctff./, as h iin,|»« all 
the fahr I all* n • t t m;s, and in mg the causes i I it. 
The triad,*'h w t yer, ol lilt l C lini ini, is ol v gu.irdi ill 
nature. 11 .t Plato addin is mg itively, iv hat nr (. nml 
cclcln tied .'ini m it i • ly by tin- tl < 'lo„i T. lor wbat 
Orpheus cabs ,Vu hi, that Plain dvnominates ni'hint 
r,i L ur. And iv Hat the lorili' r says negatively, |5 ni thaut 
falsehood. 

Prrilic i< n wiihmit falsehood, was to Night 
Of all things given. [says Urjdiciis j 


475 

That the latter celebrates, as harmp aim t it thr 
v t true metier, and </t banp truh/ 1list inp < -li me. Plato 
also bavin, ei b bratr d the biipere* .rslial jiiair by ll.irc 
ne.itions, a.im iddm e-s ihrrc .vlliririalk in, mil dne- 
ing three nt tin in Ikon lm i_’. 1 "r *mr» i.,|v order 

isa triadic oil-, I’Uin very |*r«»|»«-ily | ri se «• llic tri— 
adir, bolli in the in mvi and .irlirm.itis r lonehisiiiiis. 
Or it may be sa d, mat -line it I' both one and being, 
and is tri.idle are rding to r.n i • I tlnse, be indicates 
the negitivr n n< hisioiis according to llic 'iip. rf'«in- 
tial one, but the allirmaiin according to being, 
ll-ii , likewise the hr t muiiLer is imlulded into 
light.” 

At cording to I Irrili* - v, thr f. met nor ij thr soul »lgn>- 
ties the cue of the soul, w h i ll he informs us, was also the 
opinion ol 1 i id ir inis, but 1 peeler the cv| Ian ition ot 
it ^iveil by Proems, m thc-r Commentaries, vie. lhar 
it is a ) irlial inn m cl ol liie Mmrrval si ries. 

In tin nrvl pi ice, ilcruicas cnmni r.iies the dilfermt 
kinds ol lm h as tolluws : “‘superior ilhumnve sub- 
orrliuate nalnr** with the light ol truth. \V e must 
evti ml the eye ol inteiler l tIn ret re to these lo ir; ' n. 
tin one, wh,i li is the Inst prim iple ol things; Plianes, 
who is the h miliary ol tin intelligible, Inil the rvcnipl 
jTim i| ie ol l he mo lh dual 11 >ds ; (lor the N ights are 
1'iinr ijiles wuli whii h principle iseo-orihnatc) Jupiter, 
who is the king ol tin 'tiprr mundane. In it the boundary 
ol what tie pioprrly i .tiled the llllclli dual < lods; and 
llic Sun, w'tiii is tin- king ol sriivible nature lint each of 
l)its <-1 Imnm.itrs tin beings that arc mi ler ‘ it, with the 
Irutli, whieli it jiii's* s-cs from ail order placed above 
tit it wine li it 1 11 ii i mu ur i Iiiis, the Sum l mj arts su- 

pi-ruitiiiibiiie liglit to sensiLles; ami bencc tlie essence 
• I it is -a il l*> I e from 'Upi'rnurid me natnris. Again, 
Jupiter iliniiiinali s sn, rriuund me essences wit.i m- 
nlh'Untl light; Plain, ilium males the iiMllicitual 
(,mls with intelligible light; and thr |'rin*iple ol all 
til jugs lids t lie- ml* In . hi* t ** n Is and all tilings, with 
tin divine light prmn hug i rc in Innr eil."' 

\ ul. 1 . J> t l<>. -Sn, rutil tout in thr I'ha hut lh t loull 
nr*'i ,*r** / rvami in a nci/r. 

This i s well e vj.l in ed by ill mu as ill his >cliuh.i on 
lb* Pii.nlru-, as Inllows ; 

“ lb aven [i. f lh' middle of that on 1 , c of (,oil* 
whir II I- e ill! (I n tl Ill'll Ir and at the s.m e I,me inti I- 
l« cl i III I 1 and the iehsti.il n.lelligri c , «■•ii'ulvi's a.I 
thr -i -unis, who are at r< si anoiihng l- lluirj r-.pi r 
tner.u--. It also raii-r s tbcili t*> t|*| 1 i •uist:v*siu 
tlie iniclhgihles which are almve ll*a in, n.d t , turr- 
I_i/| ili'i'll* ctil.illv according It* * »l*-M.il u leillg* ncc. 
Hut 111* natures beyond II* nven ire tl.e N g:it',«l.iiU 
Piv'oeat.s thr Mprrcrltstiiil pint i. 

\ ol. 2. p, I'dr. J tint linirjore, m u uriian pnftnJtng 
inti lltrt, Srt. 

k .r nmeh a*|ilitinnal.and most itnn* riant inn rmaiicn 
e*>i rctiiiug 1 m.e, 'i e the .Notes at the end ol n.y traiis- 
latn,ii ot Ar stoi e ' Physics. 

P 3hr. Tin Uiininrirut um nurturnl l-y .IiirmtCii. 

•• Vrlrastra (sav» lleimtas ;n In--ch.-ia on the l’h.T- 
dius,) is a divinity scaled in Hie vestibules ol Night, 


* The triad of tii 1 ( vrl-j*s c«n«i't« of llrontc', < 'tcrope», an*i \rge*. 1 Hesiod i ( rog. * Hi. 

i -j |,c words x** op.- , ire omitted m the original, but ought to be inserted, as will be evident from • jveru*- 
ai of thr lirst hypothesis m the l’annenides. 

* This triad Consists ol Collii', f«yges, and Ilriartu* 
v For imp liere, it is obviously necessary to read 

* Instead of «*’ in this place, it is lerjui'ite to read «' o »n. 



470 


ADDITIONAL NOTES. 


and it th# offspring of Melittut and Ainilthea. Me- 
litsus therefore, it to be assumed at a power providen¬ 
tially allriuline lu arc •ml.iry uatiue> ; I lit Aiuahhca 
truitl be Considered aicmd-ng to the in. me lining, mill 
tba uurltrminale Ilnur Ailra-h a ».n gn.eialid 
from uninclining I’rotldrnCe, ami the it the xi-ur of 
Ida. 

The beaut rout Ida, and Adrastca spuing 

Fr< m II e utiir -ire 

1 hi* Godd.-s- there! ue, unir.illy cuniprrl.rnds and con- 
lamt hi l.er-eli a< once, ihe centres ol all I ms, v i/.ul the 
mnnd me, and the -liperiiiiu da nr, > t tin -til lair, and 
those ol Jupiirr ; I .r there arc Jovian ai .1 S iiun i.iii, 
divine, vij rrmniitlai e, and iniutilai.e Ian- On it it 
account the s called .Adra-1> a, hrCalisr her h Cl-lalive 
decreet are ii.rv.iahh. Hem r, -hi* is -aid to be -. ji< <| 
with brarrii ilrmii-uck-in nrr hand-. Lei re ilu tavi of 
Nielil, ami through tl e -i>nml pr.duc.d In hrr cut.Lai-, 
to render all ihitiat oliedii-nt to her la at. I t Planes 
indted is -*_« .* thin the i nr, in the adylmn uf 
Night, hot N ighl -its in the middle of t 1 e c iM , [ ro- 

hesyuii: to the (ioils ; ai d A Ir .stc i sits in tl e \cell¬ 
ules, Irgi-I itivt h promulgating the divine I iws. She 
d dels tiouner, lioinilo justice ubieh it there, alter 
the same main • r a- 1 1 e legi-l uiv e ihtliit *roui tne j i- 
dicisl tharadeiit u Ami the justice w Inch it there, 
it taid to be the daughter ol the Law and lu I \ winch 
are there lint Adra-ita her-elf, u ho it tic nlt-pinig 
ol Me it us aril Am .It hr a, is likewise cninpithcuS.ve 
of I-aw 1 le-e ilu relore, an tail to have niirtnrril 
J il J 1 1 e i III the f neril id Night; tie III I gi-t Ini illy 
attetllllR that wl.|. h I'lalii -ays ah.ait Jupiti r f.,r 
I’ll!» lepre-tnt* bun labiti aling, mil pn inulg.ilii g 
laws, bill divine law is linpait. d by Ailra-lea In the 
G It also: for the order wh.ili is in tin in is dtrivnl 
from ll.is Goddess. It is howc-cr, hkcu te iinpatie.l 
to the attendants ol tl e God-, ami in eoiiinit.n to ail, 
and pecuhirly to eaeli.” 

P 410 1 hr /Airtueuirf yi-i/ri, b/ uck I’hto dtfinti in the 
J'kaarui. 

For the sale of more fully iiinler-tamhng w hat I’ro- 
tlut refers to n: this p!a* e, and al*u lor the -ake ol the 
Platonic reader, the following tran-latinn of an extract 
from the Scholia of llermeas on li e Pineiros is given. 
1 he text ol Plato, n -peeling tf e tn-t dr-Ccnt e I ll e 
soul Irom the intelligible w. rid lalo ilu- realms cl "t-- 
reralloii, on uhieh me extract is a coininrul, is as 
I liow - 

4i Tills is the law ol Adrasiea, that winterer soul at¬ 
tending on divinity, has bllield something e l real tv, 
•hall lie free liom d image till aunlher period lakes 
place and that ll She is a wars al.le lo atroiupll-h 
this, the -halite perpetually lue fr. in the turn ions 
of evil. Hut when through an impotent v of accutiv- 
pll-hing this, she has i ot peiceive I reahly, and Irom 
tome fortuitous occurrem e and be ng li led uuh ob¬ 
livion, ami de j rav ly, -he hecontt s In at v aid ilrowsv, 
breaks her wing-, and falls again oil the earth, then 
■ tut law prevents berm l.trlusl generation, Irom bt- 
lng implaiiteil in some brutal nali.re, hut commands 
the toiil, winch has -ee n the ni si, to llile rill the Li elv 
<f a j hilu-opher, or ol one desirous ol beamy , of a 
musician, or ol one devoted to love, but it orders 
thr soul whose perceptions rank in the second class, 
to descend into a legitimate king, or of a man studious 
of empire and war but il di.tnbu'f s a soul of the 


thud order, into a certain political character, or the 
tule-r of a family, or the matter ol a trad* And again, 

II divlrilmli v a soul c the fourth rank, into one engag¬ 
ed in gymnastic exerci-e, or m procuring rrinrdit i>, 
and lakii g tan ol the Lody. lint » uU of the tilth 
unit r, it di t il utes tutu a p'uplu tic, or ci-rlaui li leslic 
lile. In the -ixtli, It makes a distribution lulu a poe¬ 
tic or initialive Lie. lu ll t sevmlli, inter a hu-band- 
man, or an ait licer. In Ilu- eighth, into a s j lust, or 

logul.ir eT.ar.o ter. And in the ninth, into a iwaiuuc 

lie lint in all ihi Se, he wbo passes hit lllejil-llv, 
will allerw arils < Liam a better C.ilnlltloll ol being ; but 
be who a is iinjii- I\, will * ass into a wor-t -tale of 
exisln ee. I ol no soul wili return to its pri-tine cmi- 
eliiioii nil the rxpira’ioii ol leu llioii-end j. Jr*; srice 
it w I in l iei i o r tl e use id its uinjs helore tins pc- 
r J , < xi epl it is the Soul ol one who lias philosophise d 
suiti ri ly,i i togetlu r w iIt plulosi phy has been a lover 
edyotilh. I lit-e indeed, ill the ll .ini period nl a thou¬ 
sand y r ir-. If liny have time chosen this iin.de uf 
lilt in -uei i-si ,i, ami , jo thus restored their wings 
to the ir i,alar.I vigour, -hill in the three ihoiisaiu lit 
v« * r , leturn to tl eir prisluic abode." 

I ic "schoiia ol llcrincas on lb x passage, arc xi 
follow ; 

“Wintrier Soul, .-ays Plata, lolluwing its proper 
God, is -Lie in pi n t in -oim Hung ol inn llig I h will 
remain wiihe utu my i.miug me whole of that period, 
I f w II in ( I ill into ecin laln.li 1 ,r to ! dl into ge- 
I e r itinu, is io I c injuitd And you limy n» hi w ac- 
Iiiia’ily hen . In I e- -aim lii.mui r a- b. l. ic, lie cxlu- 
Lil s lo it- the ihlli n net bi t w ei u elie mi*, aid human 
S' ul- I oi h> d i s i ol mi n !\ vn, if ii A, « urn 1 Jre- 
alite J h u', if it Am urn to rt/iing ( In al.le], i. e if it 
I as si i n wi.ji i- paflially and iiidlvifloallv leal If 
•he n I le, in ih. beguiling ol II r pe nod, il ha- seru 
Muntlhitig id ieal I cm , it wul ii 111.11H turn gold till 
am ll cr peri d. I or the sae led law ol .Aih asie.t ante 
ee hauls eoinpiehrmls ilu pr.-gri -si.il.- ol a I the (rods, 
and . 1 all m ul-, ai d leuj alls that v-l.|i ll IS ad ipteil lu 
e ae Ii I lent r, as ihi tea aid nl has lug Sei ll souie'Jliltg 
c l re dm m u c be ginning ol il.e | erii.il, il u ill, during 
t it u In- a ol [hat | erii.il, ii main on h gh, ami re volve 

III tl-lijiu.i llilll with li e (roll-. lor II- adaptation to 
the pine il will su- tain il ; Just as he re, uii.r I lungs Ive 
lor e.nr -. I ir | eiu.i), oihe is h r two, and i thers oi ly Ii r 
a day, lluough hi ing adapted lu a lertalu posilioll e f 
the -tars Certain el.etitons also be Iheir -list.tilling 
a I, keep Souls tmlu tailing into „e ni ratii ll, just as we 
see I eic. b. dies that are well b. ru, ihougti ihi v 
shnulil a I adly iiourisbi d, vet at the -ante tune, re- 
inatii he thy, Ihruuj 1, their natural conditimi Ire ill the 
beginning; ai (I though they endeavour to per lutes 
eertaiii ihhUd anion-, yet are [ rtveulcd by certain 
good da mulls In m acioiuph-lung them. Alter the 
- line u.aime r therefore, the soul that I as once I rhthi 
Something ol inti Ihgildes, IS a-sistcel and -uppmle d 
hy g .id il.hinons and l.eme-, »o as not lo tall into ge¬ 
neral ion in that |eiii.tl. but when the si-ul hemg uii- 
..Ide lo foil, w the Guos, Hu lunger pern ivcx -i.incthilig 
id rralny, Plato enumerates many c him s id its la| -e 
into generation. The lust Cali-e llien lorr, which he 
a-signs ol tins is, its inability ol follow in • the [pi i\ e- 
lua j attendants ol the Gods. 1 he second is, its bung 
unable lo perceive something of intelUgiblri. Ite 
third is, a fortuitous occurrence, and this is probably 


1 here is an omissi-n her* in tbe original, of e«e wr.fy »*x\ 


ADDITIONAL NOTTS. 


477 


the r.c rum-nce i.f rntiin malefic da mens. Tor tie 
<lt |> irting fn m the God*, meets with evil d.i (non*, 
who ri kindle it* desires of a**oc at mg with generalion. 
lleiicr a similar tiling t ik** |d ire, a* when Mime i nc 
tullowil -prrrrpt r. v "cratrx (or instance,or M-mc< thir 
w rl hv tear ln r; h>r thru he heron es modest and wort by, 
an I j> irlirij at' s «t a rrrtain good. lint it lie ah ind>>tis 
hi* |>rerr|.tnr, he inert* with intenr|'erate and tinpu- 
deru men, whuexrue him to di irrs contrary In mo¬ 
desty and worth l he Intirlli cause, I' the rnlirc oh- 
iivion ol intelligible*, and the power i f the soul w hirli 
is c.'lrctivr cl ijifb rcuce, and of a lilc comer* int w itli 
generation. I >.t from the-e t amr*, thr soul hr rri ines 
heavy, is fdliil with the p >tion of i Ii'ivi >n, and fettered 
with the hi nils r f g< million, and tlrpirls In m and 
beromrs entirely h rgithil of mtilhgihlr*. I >r this is 
the il-pras ily of the *011!, wl khranscs the dr fluxion 01 
her wings, and I <r de*renl to earth. 

Il l when Plain *\ys, “the «■’»/ falls ega in on the 
earth,'' by earth, he may mean, all peneralu n; he may 
*1-0 intend to signify this earth properly So calh d ; and 
hr may also mean this human t« dv, min which tin 
»■ 11! enters, through its most abundant | artiripatt»n of 
enth The law of Adristr.e therrt re h r nit' tins to 
the soul in her first falling from the intelligible into 
grncr itioii, that 'lie shall not rntr r into the l» ily ol a 
finite, hut into that ot a man l or l’litocill* the first 
generation, the d'-srenl »•!'the *»ml into the realm* of 
genriati n, ai d I er giving eoiii| lrtn n to this aniinai 
Ir ime, alter her vision < t t ie inti IhgibV. 

In the next 1! 1 e, it niu-l he- oh C'ved, lliat the nine 
1 ves whir 1 1 aie liere deliverr I, dill r hem tho-e mi n 
tione ! in the [lOlli bu> k of the] Republic. 1 >r the 
i ves whirl) are In re rh I xerrd are lime, hut those in 
the Hr| til l c, are infinite. 1 1 e lain 1 also, ue allliMed 
conhirm ildx 10 the cleiti m* ol ll e s. ill. hut tiic !oi- 
uicr ate distril uti d, af t nrdiiig In tlie rew ird 11 id iioitoiir 
niriitid hv t lie xiv.uii of inti h tides \ d in thr I li¬ 
ter tinier I, the trinsit oil ol the mill, i- lr> in i 11 an 
into 1 brute, and frum a brute into a man , hut in ll c 
former, the transition Is only into mao, and this into 
tr.c mah, and n it 11.in the b .11 ill 1 at hkrwo-r, 
wlnrh is tin gri ite-l t iiing 1 I all, is 11 , s, (hit heie, t lie 
*ouI tir l proeee h lr> in the intelligible lot • gi ni r.,- 
ti III , lull in the III I i hi r. It | roi ri d* tiom "lie hie lu 
another. And 111 *h it, 1 * a cura'e'y surviving, you 
m ill mid mans i there n i s hi tween ll r foriiu r rid the 
I itirr Ini*. I ) thrr t II, tl is al-o 1101*1 he iiieu- 
tmur 1 hv t|s as m i ess »rv, * h it here ll- e *pt Cie* or lorm* 
theinsr lies ot live*, ar<- • miltieratcd, h t not rutin ly 
Tiic fortune- "I tl 1 in. a 1 1 xternal < n oiii-t uiri s, sm h 
lor in t im e is a 1111 tirv,<r royal life; 1101 entirely a 
hlie whu a 1, i-iur.cr- 1 it with arm*, and employs a lor- 
tiinr ol a p iriit 11! ir Wind. 

It remains tl e-> lore l > he iuvestigi'r ;|, whrthcr the 
whole extent I 1 hie |S to be divided 1..to the e nine 
lives, or w hello r 1 rertain > thcr ilix 1 mil r«u!is these, 
is Irlt, wliall will mike tor ii“, ten or 111 relive* t or 
it ■* po"ihh t> do ole the same linn.;, according to 
.111!, lent ronri piiori-, into a greater 1 r less mmiln r of 
p irt*. fiiil- 111 the I'hih bn*, thr il.v.sixii i* iilti three, 
hut in the ltrpul hr, into five, lives. It inn: l l>e d nion- 
ttrated by u* howe.er, tint now the wiiole till lit 1 I 
life may he distributed into thr*c nine live*, these 
four things therefjrc, bring surveyed about man, vit. 
reotnn, on^tr, drsirr, aril nufxn, the soul descending 
into generation, lives either according to reason alone. 


yieldin’ in nothing to the passions, nor sufltr.rg any 
thing Iruni them, and in tins case, she produce* the 
fr*t life which 1* tl e philosophic. Or *hc live, accord- 
mg to angi r, reason at the -amc time having dominion, 
ami she produces the second life, which is royal and 
inili' iry. (Ir she lues aemnling to desire, a 1111 rea¬ 
son pn*«e -mg tlie* npiri ill e soul, and *l.e make* 
thf third hie, w hu ll lspohiir.il, al.ll 4ho p trains to 
the at ijiiiMtioll ol wi allh. for this 1 te 1* run I' Vrd in 
pruuiiuig nurs'.iry food tor the animal and the city 
Or a, mi, tin *oul is con.er«aiit wnti nature, reason 
still presiding, aod she produces the gymnastic and 
midi' in d lite. for this idc, is runxcrtcd to nature 
ami lmdii *, j rovidentiallv utei dm; to, ai d procur¬ 
ing rnnedies lor them. Sinri ihcrclorc, we hue pro- 
cc d'd, as tar as to the end of the prugrr**iun ot life 
jrn r ling to lijiint, tlie tit■ ll hit remain-, **l.i< h is th* 
lilc-'ie, m I whirli docs not |hj"'Si a pecul .11 power 
I 1 r tin- life is convene I to the G d*, anti in rn thins* 
r.fiord* a 1 eiiam as-i-tano to the In is that pre c*le it 
Hut 1 ’ia'o l-somCs I ere the propheii- aod li hanc life, 
not the cut uisia-tic; for this i- p!iil >s -pine in the ei- 
ireuie, and scientific, and he whole it it is inspired 
by divinity; but he assumes tin- artihnd an I medici¬ 
nal life, winch through soldi e-and prayer-, afford* 
a 1 crlain aid to the human rai e And ll.ese indeed, 
ate the fue Ii* e-, wlnr h arc t tier ltd o c-rding to ri h hi 
lea* in, and are i-sntil a’c 1 to the 1 ncr.ic- w |u> h sub- 
si*l about itiv iniiy. l or e u h ol the God* abidr*. pro- 
ro d-, and rd'irii* to the ( MM pie ol III- pfogu soon. 
Here ll er* I nr, the -■» 1 eilln r abides m ie -"ii, and 
products t f r philo-* phic lit . ; or si e pr c*cd* a* tar 
a* to iiatinc and prodnrr- the nthei time lives; or 
s! • is cutivirtcd t i the Gmls, anil product s the hflh 
life. 

t tl 1 he n m lining f. or hv » h< »nrr, wl i< h are imi- 

I alive, ind the mi 1 > * < ! tin < t a' nc prior to them, 
two ol them, v 1 1 the sixth and the si xer.t >,truly irn:t ite 

II "*e th d piece Ie tl eni, the one tin ugh w. rds, but 
tl r > tin r ill ungh deeds. S , th it the reui.iiinng (our, 
arc 1 ni t line ol the | nor live* ; I ut two ot tnem imi¬ 
tate truly, an I the oiner two dissimilarly. 1 lie sixth 
ami seventh live* al-o, w 1 irli ire truly tin tative, tltlTcr 
in tin-,1 nt thr one mutates through winds, the pbilo- 
*■ | In r, lie ku g, and the n 'naming eh.1r.11 ter*, and 
it, *d -ciplinesiiieii; hut the «rventh miilatc-through 
if ed-. fur *nrh i* the artificer And the eighth ar.d 
ninth ih'*imd.irly imitate; the on. agun through 
« rd-, but tin - other through deed*. U it in the poeiW, 
Cnlisidi r every iimtalive char.o n r included, to which 
al-o tic painter belongs; tlic-e character*, as I'lato 
‘ ns in the Itepiiblie, bring the third frmn the truth, 
lor the a'emiurpie c haractrr, he is to he assumed who 
Ie ids a thing troiu nen-bcing to i-ssence, such as the 
carpcnti r, ttie potter, and the s.ior-m.iker. Among 
these hkews e, the huibundrnan is included, *0 far ax he 
p iv * attrnti n to nature, in order that l.cr germination* 
may he healthy and most rcredent. I it m uitirii 
how ever, and/u'put.r character*, dilfer in this, that th* 
soph; si is a teaci er ot the laws and xir’ue; but the 
popular character exercises rhetoric among the vulgar. 
Hut we mii'l not now assume the distorted sophistic*] 
and tyrannical lives, hut tlioie that use these powers 
to a good purpose, the former by deception, but tb* 
latter bv force, for it is possible to us* Unse both 
well and ill, as Plato alto lQlert. Aod thus much con¬ 
cerning th* nine bee*. 


478 


ADDITIONAL NOTES. 


It now remain*, that «■ should collect by human 
•rrentiftc reasoning, what the nature is of the iutc-lli- 
gil les, by tl.e contemplation of which tin soul <!< -cinds 
inti* the first, »rcnird, and lollowing lues t in* s, nl 
therefore, wtucll l.as surveyed tin l.rjulllid, tin.- w «■, 
and the germ), 'line tht-'e hr griming truiir the hr-t pi tu- 
Clplrs, proceed as lar is in the I im ot li.inys, ih -it »h 
into the hisi lilt . II.me al-o it is rca-unilte to sup¬ 
pose, tha! iht ooi w hit ti lias stirvcvtd u|stl..iu it sc, r, 
will Choose the p I isi.pl i, ip. , l.nt tli a Hu s> u 1 
wlilt h has > live w .1 the hianlll.il it .1 11 , willilu.usi a 
lift: w In )i |s stiiiliuns ul rlrgiiiir; _i | this ria’u itl- 
vides into the uitisii al amt am.iloiy l.li . 1 1 rn 1- 

llig beauty cither through the ivi-', or the 1 at', wi oh- 
tam a reinini'Ci 11.c ot 111UIligil.U Lnauty. lint the 
reascent to all till- l.vt-s is to t'.r .- 00J. Again, th* soul 
which has snru ii il t le genera ot Ik mg, will c~ho.se 
the second hie. I or a king l-slal lishi > ail tlnu_s, and 
IS the re t r< analogous In /.irmonrn. v,‘ h* m whiitialsu, 
be is di iiuiiuiiali d ;la.. .,, 1 c i, .m a ■ o, „ ,j 
ilty f and /.‘iftHf! ft/mniM to r^ii.oi ; wupa tijv am Tj 

eSpaioe, ca. t« tJ.pijana. aw’ acroi *a a^scy^ata. 11 e like wi -e 
rri Tti or tac.les all tilings, I y an mgllig all I a i ruing 
every thing, through win. h In is anal gnus tu 11 hoi. 
lie is also the can e ol fiiiiilslop run] unroll lo all 
t! lugs ihioiigli .oiniii .il law s, which u is the piovinre 
of iiitrm** lu iliict. And lit tlivuK-s cvtr} ai.d 

rejires'c-* wl uitur is lioMil* au<l mjiiTicU'.; and iiii> is 
the tm|»!u)ii»tnl i>l dfjtifhif. lit liki.*ht iu!ct Dvt*r 
m 1 things; aii.) on tbii .uruuiil hr i** '.ml to hr uarlikr, 
and a | mice. Hut * .nisiiu a 1 1 [ m t lu* < itv J t.« 

cru/ f III jV he Hot he '‘.ill! lo SuL'l* t .lliul»#„ull' tuO'/’HC, 
1 U Coll'CtJUflice ol lradili^ Cat li tUlh^ liolll IIoIi-Lm iD^ 
to fihtciu e. 

Again, uhen the mjiiI La* siirvrvitl tin* ^enrra of 
being nit. re parl a.lv, and no Im grr lot.illv, or ha* 
fprinup*!lv] MJivrv t J ju^icc ii*«-il # 'he j r- d ur the 
third htr: loi llioe who art ai'iitntd in the third life, 
art in a greater tiegrre c nvi r aut with justice. 1 lie 
loul wl.it h l.ji uurwjctl health ii^eH, and hodv it>« »l, 
nuke* thr futiri h hie. A.id tl.C Mini u hi. h h i" hi In Id 
Ihe elevating C»ods produce* tin* pruphttu nr idem 
htr. Ihe m iiiainin^ lour livi * however, hive *ur- 
ve)t»l minliiii lc itst II, md di'Miuiliiude iiy li ; hut the 
two hr*t lt.iu Mirx e\ t d in a girait r i!t gne 'inuuiiidc, 
aod the (wo la i ilus unhiodr. 

Plato (heirtorr, liavini' 'puktn rniicrriiiiur the lnn 
and the genera (L'lrdjiitrd lu omd* d-'i ending into 
generalitm, In in thv inlclligihle prior to nm ij* 
tiun, l.rndv d ti"« * in what inn un« t tin n u- 
d.ul ol the 'in 1 during it** I thru (ondiiiuii, Ci<fifnrm.i- 
hi) to what Is *jid III lilt* Kij'iihlti ; \ i/. that tt t -• ill 
which h as |> iss, ,1 tl.ioug!i tins lilt- in a ju t .11 I In !_v 
maimer, si all cl'.a 11 a in ic eviellenf, I ut tin- s. nl 
tliat lias ac id iiitpi-llv, a w 1 -e, comlilioii il l ii.g. 
Haeiug likcwi'C. !e I tl.e soul 1 .to tin- n alius ol g. in- 
ration, lie again elevates it to tin- n It iligrble, ar d 'aj‘, 
that every soul such as tin-■■dils 0! tin limit:-. It , is 
restored to the niulloil.lt, tl,rough leu tin. s.. l 
years, but that the soul .1 a philosopher •’ restored 
through tl rcr thousand years. ''line liowcicr, tie 
Iirakts melition ol a | cu 1 i t aruviiad, ami ol three 
thou sat d years, and farther stdl ot the period or a 
thousand years, Iruiu a progression Ircin gei eratt n 
into generation, let us first i vplaiu the uiathem itical 
ncarnng ol what is said, arid -Itctward' iuvisligate 
" hat he w ishes to indicate 


lie defines then, in the Republic, the measure of lire 
life ol man 10 he a hundred years, this unrulier hem - 
the sip,are of ten, which comprehends m iis,-|f all t|o- 
Ioiiiis ol iiiiiiiLers. Alterw aid-, it you undtipty u Intn- 
rheil by t n, vou wi I piodiiee the cuhe a • 111 sand 
I lil', as In i, g tein stuai, and adapted In t anti, Plato 
attiihulis 1 it, and s,ys, 111.I the progression of the 
soul i.i.d r it c earth, 1 e Us progie-st.... Ir,.ni . encra- 
li 11 to gi in r.illoii, 'e.nsists ol a thousand years, III 
, til. r M. u t In p 11. *| mi nt of 11s nth 111 e s, nr 1 1 e rew ard 
I.t Us g... .1 ihiIll iy t iki plat e 111 a te. t Id degn r 
I ai'ln r 'till, tins a s , iiuisi I e pic ,s.„ 1,,,^ (1, ,[ ( | ir 
soul vs Ole it |s aU.lil to lull Sli .,1 d to Its pi 1 st I i III |i 1 1 y 
til l I I IM el...M l a plulo-opliii file- lit ilnre lie 
tln-iil.11, a' ul 1! it ii is lie id 1 he nine hy.s; but it 
re mar 11' alter linn, (Hal one hie wine Ii Is ipoi ata'latle, 
111 .si, as we have said, lie luv 1 siigati d , and thus wi 
s! ill ive tin liees. lienee since the pn gir'iioli ot 
eaeii lile ulnh r the 1 nth, cun'i'ts ol a thou- u d \e ai 
te 11 1 uni-> one IImiis.m,| w ,|| pn duce a my riad of ims 
'■inc a 1 -o it is neee -ary th it the - sold «!hit'll is -ellim¬ 
ing tw Us pi i-tiiie Ii lie'lly , sli eil I have phrl.i'i.plueril 
thin e, as Plato sa\~, a, .in tinee ihoiisind years will 
1 . I'lcdiui I. Perhaps ton, Plato a'siiined this liom 
Iilslory. I r thus lie-run s I r I'liu g.slus riieieed tilt 
■H I ell . 111.11 e.I 1 Hsi legisins, Lu anse In had ihuec | hi- 
I. | Im. 1 el eii l: 11 < arlli, anel the thud time knew i ( iin- 
Si it. And I llldal 1 s ,y ,, 

lull tin v wl.o 111 true snine'trun™ 

1 in < u rf j in gallon can l inline , 

An I kt 1 p tl i 11 mu .Is lr. in Irai di d wrong. 

And guilt’s contagion | uit , 

1 l.i 1 tliio* tli*- st triy pall.s ol Juyc 
1 o Saturn’s I h Ini lowrr it move 
Such theret..re, as I have sai l, is ihe mall entatiral 
In cal. u g e.l the wonK. Ai I in s|, n, three and ten 
multiply the journey ot a iiioii'au.l yt.tis under th- 
tailli, tl al l',tlu pi ogress, oil I.t ill gt ut 1 all. n 11 to ge 
r.er |’I .1., ai d III ikt three llu.iis n.ii and a myriad. 

W I al ih. n t'ot s Plato ol s. me y Mginty lluoilgh 
1 hi r titiinh rs f It must hi *n.l, t .at ihret thoiisaiid 
and a inyiia.l, aie syinh U..lp ilttliou l ..| Plain doe* 
not 1111 an what tie in -til. i ina 11 1 'ign lieaiiuii ol the 
words r 111 I indie tie l or it this w• re thr ease, there 

would I I III ,p I ata't I'IS ol (ycry st„i| ,,i a iiiynad 
it yeti', in I t 11 s tins word w ould lu Colin ih 'lUutr 
t I souls. It it this Is unp-.s |t ‘t .as Is also evi.li Jit from 
W Ii it is It hired 1 I \ 1 1 la 11 s In (I I.t I el lilt b t-k olj the 
lit pul lit, wl o was many ill. usai d \« os under the 
• nth, .11 I yet was not aide lu i'i ■ t.d ifrum tin* liiollth, 
flm' 1 ,. I* . . I t r '« uls a-e. ride I Iruiu it. Pi it., the relote 
if 1 s not rule 1 d to s|g illy a linitl.i in i~u al and aritji- 
111 In ..1 mu T iiii.lt ul veir', I i.t no asini s t 1 per It, t 1 lit 
■I'nl gt I tilt 1- ot tu t, middle, anil la-t 'u ils. Per 
•Oiut *u'lls liiake tio ir a| ei. al.i'tasis im-re sw 1 ft I v, hut 
minis unite slowly,and some reip.iire l.nt a little, hut 
1 tt us ai. al.iunl till, purit cation. And thrieisaprr- 
lotn .ltd Ktj i. lit miing the In ginning, 111 u'i' h , and end 
I <n ah., is a tier tu l nionlir, suh'i t.ng a. 1 01.ling to 
nnot ti li-riu 1 r accir hug to a lurm ihtlemit In in 
tint I I till et and < • 11 j rehei.dili" ill It ill all mi 11, hers. 

1 1 fee l.ke M'f, |S a: a ogtais to tiiti e thousand, and t, n 
to a my r,.ol I, r eat h ol the in is a inon.nl, .0 d is cmn- 
prchti.sivc ol all ntiinhers. (in ail tlicse anoints 
theielme, I’lalo ii't-s three thoii'. nd and a myriad 
inauilr-sting h_v these numhe-rs, that those who philo- 
s-oplort' perfectly, make their apoeatastasls to the tu- 


foc gt iura ot being are, es'rnee, pernianetirv, motion, satoriifs*. anj dtlferriirc. 
CMytup. 11. v. I*i 3 , ir. 


\I)DlTIONAL NOTES. 


17JJ 


iXlicil 1 c id a shorter l me, an rr.juiiing lint little or no 
jnint’iratiun; I ill tint tlie soul* of the innltilmlr make 
llicii a|'i rat I'ln'i* in a longer time, a' li< in; in want 
ril mm ti | 11iii'I• me■ t anil pm iIk it ioii. A thousand a I *o 
manifest* a • ertaitt nn .tsurrol tlir perfection the Mini 
that i' pn’if ! under ll.e e irlli; w Inch bavin; obtained, 
it a; nil i unn * into tnura'inii, and htvin; I nil wril nr 
ill u the cirth, n.'i n aupiirc-. its reipii'iie perfection 
under the earth. Ilein e, tticse | criod* do not rut ire Iv 
manifest mi ;ri at a multitude id years, *o as that souls 
make their ap i Ua-te* m *.11111 a great lengthof time, 
lull they *ynth> i' aliy *t; nty, a eeriain j rnprr measure 
of peril tinn; t , *'..u; , i » hieli the mui! receiving what 
ii aikipt'd to it, ai d ohiaiiiin^ its pcrfecliuii, is n sturr d 
to it*, p'ist me ti In ity. 

I’ 111. Ht hnpj y Ii ft. A r. 

The siipri ne tclu Itv of 'he «nul in another iife, f. n- 
si- ts iii the \im hi ol n telh.'il If' iri a ninth no re per- 
Iect manner than r in he tti nil l>v it in the pie*eiit 
life. Jins v i'i in, I’I i(o m the I'lixdr.i*, calls uuti itiun 
into ll e must I b:--c 1 ol mysieii* s. Il it In* all he mtl- 
ful word' are trill* it d hi me a* follows: “ \V» were 
then huw rvi r, perm Hid to *cr *p einlnl beauty, wl eu 
logrlhi r With that happy thoir, we obtained lint 
1 3 e**ed special lr and vi'ion, ne imh r I tolluwm* with 
Jupiter, hut others with *oinC mher God, si ting and 
hrmixlmli lied in those imslcrns, which ill ty lr law¬ 
fully fdhd most hlrs*td .\nd thr«c divine orgies 
were perl' rmed hv u , who were then entire, and tree 
from the evils umrh aw.iitid us iii a po*terior t me. 
We .il n heheld with tlu*eil cvi*, and were epoptic 
spertators in a pure light, ut *ini| lr,'table and h*;*pv 
imnmou* appt nance-, hem; i>iir*r!vrs purr,and tree 
Irom the lin prc**:oii it that with whirli we are n iw 
sum uinleil, whirh we deni ruinate body, and to which 
we are h mn I, like an in *ter to it* *1 ed." 

Ail this i* tin* admirably cvpltmid by Hcrmci*, 
" Plain even win re *a\*, tint the *uvrrrign Smi is 
analog' us to the hr*t prior pie ol ll in;*, kor as iieic 
t ir "in i* t l 'r *i vi ri ign id nn w huh *rn*d lr world, so 
is the lir*t ( rim ij In I i thr inti 1 . ;il le world And as 
from the sovereign h in 1 1_ht d* cc i d~, who h r >nj ll.*, 
roiinrct*, and unite* that who h Is visive with flat 
whirh is visible ; alter the *amc in nun r al-n. the Ii. ht 
proceeding Iron l c fust and sslurli i’l.ito rails 

truth, coii|oms in telle. I w it h the mu i i_iblr You see 
therefori that b'aoty lunt.itrs this light. ] or it i*. a* 
it were, a li;iii,'jnitieil Ir in the lomif iin i>l iulrlligi- 
lilc* to till* vimI.Ic vvi.ild, il In r in; and i ah m; up w i rd all 
things io if self, and unit in; the lover with the oh jet I of 
love. I lci.ee al-o, > lev a turn ft., the Init lh;ib|e] |. , p r , _ 
Ini through ir Plato lit n l. re, *umni inly »ays.tl.at 
itllrlliglbl s a r toe ul.jiil* to wlui ll la ve cliv ills. 
For the hr nr 1 v, who h is in re, i* o'score m d sensible, 

(pi* l a the li;ht vslnrli i* In re, i* nun l< d w it It an,) and 
lead- n* to the rein nisi i nee i.l I t oily it*ell. 

Hut win n he siy*, 11 Ilf urrt lirn p< i n itlid lu sit 
iplenuui hiii/* he tin ai s Inauly it*i H r< ru-t aliu;, 
without any tnivime ol u* contrary. And Ihr h-ppi/ 
r./.rir. in r.*i pm lint witti wlittli we tint revolved, 
fonsi't* if divine stul', wlirli no aeuuuit ol their 
iiniti d'ub*l*li in e, are i died a i Ii ir. Hit l.e now 
df noiiiin.i'i s a choir. Ii it whuli he bclnii cvhdfAr 
arri'v >•! (mis n rid r/.limwl. It |s likewise pfoprily 
called by bun ha;pv For in reality, lie wlui Miiveys 
those tortus is ha| py and hh**ed. 

Again, when lie say>, “ t’idefJ miIh 


Jupiter," it must be observed, that i i the Tima in, be 
rrpirsrnts the IVmmrgus when Ii it makip- tli« 
world, di'senm dm; soul* erpial in i imb-r to tl 
't ir*. i r. riju.il urordm; to h>rms lence, niakin" 
* nne of them to lie *■■ far, other* lain , and others 
Jovian, v^r., he di**i ruinated some oi t. nn into the 
I,arlli, hut other* into the other in*triun< nts of tune. 
Pla’u therefore mw*a\s,“ He i n feed t I'euirp icilh 
Ju, ilrr," as krinwin; In* proper God (r e the God to 
W" I iii'o scr ie* he In longed], For tin* r* the f. he tv of the 
human si id, to ri solve in ronpinrti n with apj ropriatc 
Gi ds; *inre ;t is m t po**il lr l. p i** I evrmd tl e Gods. 

kk lien al*o In' *av*, “ /leif'g i'urei/r./,'* lie denomi¬ 
nates iMifi'i/mn (TiAenjJ Irom the *■ ol In-lug rerdcred 

by It ptif'd f napa to rrArnr T-ijr if ippr awrrrt A# ir.) You 
see tin reh.rr, that thr sold wa* onre perlret. IF nee, 
wlun it i* on the earth, it heroines divided, and the 
whole ol it is not al le to rnrr;i/r In it*rlt lie Jikc- 
w |-C saw, “ |l AirA rfii/ hr /-i-i ff fhj llrri For the 
noon ot thrill is not Mmplv nu st l.|r**eil; «mi.c thr 
pern ivr r si c~, a* bein; different from that whirh is 
*ern. It is iircrs*.iry however, that union should 
take place. 1 hr establishment then fore m these 
objeet* ol vi*inn, is mosl bles-ed. Hut it is nrrcs*ary 
to f now that trhlr is one tlun nmrsn(*iov»u) 

anoilier, ai d rp plrui (»t^»-t, a) in .tin r. J'fUlr there¬ 
fore, n .m.i|o;i ii* to tl it vs hu h i* prrpirafnrv to punfi- 
r.aii ns, and the like, lint n.iiiiu, whirh i* drnomi- 
li.strd Irom eh *in; the eyes, i* more divine. For to 
close the eves, is no |on;' r to receive tin *e divine 
my stern s hv sin*r, I tit to hrhold tin tn with the soul 
If*' ll. And r/ ep/rof i* to he r*tal |i*hr I in, and I Cfome 
a spectator ot them. He likewise s.ivs, " That divine 
eirniej mre j-r/ inner/ /■>/ n«,*' hrrau*e to perl, nn orgies, 
and l lu in' *teru i* talh d r’pn:rm f lift.*). 

A;.uu, when i’latn *ay*, ** /i.in; ei.rir/rri then 
rnltir," he speiks of tho*e divine iny*trrie*, as a 
spi 1 1 itor; and i.*' * the vv. rd i utirr t .r ; frf'f. I When 
al-o, he *.i v *, “ I hr mil li /uf/i ui.ui/i 1 us hi a jeitmor 
li r," lie *i;inl r* tl it the c* mmumon ot the bodtr 
heroin' » the t aosc ol the lap*c of the soul. Hut bv 
the word j.'u llr, lie imhr iii s the firm and constant 
n ilori ol intelligible*, i he evprts*ioris e/o<e</ furs, 
hl.d rpuphr sp'ftat rt, are derive il troni the IJctiMman 
mv*tern*. lie also say*, »c weie *peilators “no 
purr liphl. Inn? niirsrhi i fvrr" lx ran*r the splenilor 
in ti e ol binary region is not pure; lor it is nnr.gled 
wiih .nr. Hut we nur*«lves were then pure, bceatr-e 
n i* not lawiul h r that w l tell is impure to be ronjoin- 
e I w th that vvliidi is pure. And !a*tly, as oysters 
an hound to their shell, so aic we lr. the body. 

I*. I'll. S I,rules nr Hit Vhat us * yi, thul the horses r>f 
the foul sum him* fipht n r/A each other, i Sr. 

I or ti c * ike ol the FI itomc reader, I shall ;ive the 
vln.l'-of the pas*i;eiii lire I’lia dru*, to which Prod is 
here allude*, tn;i thrr w ith the Scholia of llcrmcas on 
it. The 1 !■* i;e then, is a* follow* : 

“ Hut with resjeel to other soo|«, »urli a* follow 
divinity m the In *t ni.inner, and hen me similar to its 
naliirr, r.u*i the head i I the charioteer into the super, 
ceh'tiil piare; wlurc he i» horn aloni; with the 
cireuinleienrc: but is ili'tmbi d by the cmir'e of the 
lu ises. and »i arcelv ni l mis the vi*inlt i l‘ perlret mil- 
In*. Other souls huwrvrr, al one time raise; and at 
another depress, the brad of the charioteers and 
tbrniirli the violence of the liorvv, they ,artly*«e 
indeed, and are partly destitute of vision. And again, 


400 


AiHHTIONA!* Non>. 


other touts follow, kll of them affecting the vision of 
this superior p arc, but from being unable to accom¬ 
plish this eleven, they are earned r, inn! in a ii erged 
condition, trampling on, and attacking each oilier, 
through a conn niioii of precedency in ll.eir eour«e 
Ilenre tl e tumuli, contest, ami perspirati u aie n- 
treme. And here imletil, many become lame through 
the fault ol ll e eliari tteo, many hit tk many ol tluir 
wing*, ami all ol llitm mi Hi I in mighty lab,.ur, 
Jr| r.rl d< slituie • >f the pri i pH n ol n ihlj ; bnl aller 
I hr ir ill pr rlure tlie v nyi a dm isln nulimiriil, ilirungh 
which llirre la a gn at endi .iv i*r lu behold ’.* lien thi 
/uin of i'rutk is -iniaifil. I or Iruiu a me iduw ol lies 
mi], that which is hrst in I lie soul ri crivi-s runxeni, lit 
rnilriini lit ; ami limn 11,t-, tin n it in • f ll e wing is 
In lllslu 1 I \ w hli Ii llir iooI Is i l. a I Ii I lo n* rlid." 

1 1,1 I ll . it III J all tin: t lilt 1*1 *i l,-IIS 1*1 | 11 I Hu l I, l| 

thi I a* i.t, " I'lai.i I it iii ji p 1.1 n 11, iu 11, in. Inna 

* 'll', ami tin e tint* nl.*.ns **il I iimniHi Hu 

same, now prsM* to our pallia) m,l li'un m miiiH, 
which aic sc ,iih tunes able to follow the inly, an I 
sometimes abandon a ihsine nature, lleiu e, he riiuiii- 
ftsts them by tbe imletimte word othi i, as pus*es*ing 
much del rasily and wandering. lit aim ilisidis 
these triply, into first, middle, and last, lor hr had 
likewise, givt u a triat.he division to lh< iialnrts of a 

superior order Ilenre, of the s|, ta les, ho say*, 

tint smile ure within the Driven, other-, in ll r cut, 

i alt tli ll ni 1 1 , and oil,> 1 1, In solid tin I h is i it, Anil 

• fc-aui t.| l!■•> tp** l i, I* • b, s ,,iiil ibe 11 1 -,|> i n bn *i >;, 

that (lie Ir 11 1y*i 11 nit, ■ i In i w bit It it III Ibr « t| i f 

rrlrtlial plai r, Is u,th at i, uittnUI t. m t, in,I 

\M\lhuut C'ntoit I’nol lo il ls likewise, be In tilt aihsi- 
sioii into J.i| ilcr and \ I sla, alnl tin It ll leaders : and 
aga.n into Jupiier, (mils, and il.imuns: or again, into 
Jopiter, and tlic.se tt at always tollosv him, when they 
are willing and aide.* lor uniters illy, every thing 
which lias ouce proceeded from the first principle, 
ought to hr Iria' 1 :'. Kur l ■ mg prrlci t it will have a 
first, middle, a i d la-1, i nf .nil ilily to w ha I tie [(I d- 
dean] Oracle sav-, “ 7"At trmJ nrruiuriiig ull thingi." 
Thus tlieiel re, res per ting our -oul-, I e 'jis ti at some 
of them lai-r the In ad ol the cli.ii mil i r, i. e. the 
siiininil ot mu ititi llet 1, to ill sii|,t r-o IrMi.il place; 
but that oilier*, * lilt limes i.usc tin- head, ai I m.iiiP- 
times i to In a ; aiiiltliilmturi, at ft nut attic lo | ii e ll, 
but aie 1 orne ib »i.» ml lo generation, It i m>t a!' , 
be accurati ly obseived, Imw lu in In airs iht ililTii, ui c 
between • ur si uH and llin*r 1 at are die me I , r in 
tpr&ki ,g our highest (ilnilv, and as-nming the 
•it j w I ,|i Ii Is 111 " si e si r I lee 11 y as si ill tali d tu dis mil y, 
hr say s, Ihal ll Is sv.ili i ly able, I hi "ugh lu m/ dislni fl¬ 
ed by lie lur-es, (o rue lie l.i id ol the i liiliulrer 
tu the ida e beyond tic lleisin, to pi rci ise »c me- 
tlnng of real I emgs; and thus to stand i u the I ark of 
the Heaven, as ill a vvjtch-tower, 1 survi ,ng ddt, lent 
object* at different time*. And divine souls indeed. 


are said tu be carried round by the circulation of the 
Heaven; but Our souls, to be curried round in con¬ 
junction [<n*^»rp<a-)*«eai]f with those it,at are divine). 

lint by the head ol the charioteer, we must under¬ 
stand, the highest and most intellectual pare ol the soul 
win* li lin eally possesses a I the intellectual (tower 
of U. S i re tin ii lure, the * ill is tnullipotent, and tl c 
oil i i p m is ol ii c!«u uisli to cuergiie, her re soul* 
ol tin lust i mb, in vi rv properly raid to In ihiri.iW 
by thi I trsi *, llul souls ol li e iiinldlf rank, which 
base m i ifc> tly itisiiplini d tin ir oil rr power*, are 
ii i mi it I s mi I to be d.siiirl.i d, but to be/tiirrii by the 

hoisrs , and hi lice, al out lime, thi ■ i in rgi/e accord¬ 
ing lu tin r summit, ami at aiiotl n ' tin, aronrdii * 
lo tin It mull Slll.nlduidcp.il!. A Ull Stalls ut tllC tlillll 
I ai k, an • ol.li ly v alupii In I hy I In Ii, r m s ; oli will' Ii 

to t i lull. In ill. Ill tl ll I t I ll I I lie j I id ■ I 11 I I li.il I 

1“ I, llti 1 bit mi- In a |I.| It'd I i.i.d.if. II | , I .,ln 
t • I • I" | I s 1,1 ll I I 11 III , ll |l ,|, ll I s oil I hi I ,l| I 1 1 lit 

h ( ai is inipli ol h s ill i I the Insi lank Ii a j bib *n 

I her w 1,0 Is al lei me' will, him rtf, and for rulitciu- 
| alien, hut who imparts good alone in the. ollu r bus 

i f Inin-i ll, and to m ry thing in Ins v irmity. Hut In 
tl i | dun al charade r Li llicuii igi of »uiils of the mid¬ 
dle rank ; al one lmu hi mg i situtk tl !•> i onleinplatioii, 
lilitl at an thi r ag.iin, In mg culivr ted to, and airaiig- 
ing tilings 1 .1 i 'oh iuliu.it'- o itnri And h t souls ol 
1 he I hud rank, I" ili.il mi to l he Vulgit alnl luipas- 
s n* tiiiiii AI 11 i,s ri, Ihf n- is a |Ui -il i sli ul III stttils 

i*f I l.e in 1 1 lie r ink, In i .n*.i |in i i i of lln i, pt it I i \ tup 
s mi ll n f s, but I 1 |*it riving itlitt 11 I t,i bt,m« 
In h i tl, I ii'r si i ii mil y i l.mg-, but hav i li,>t bt ru a 
few, lull minn V n« strst, have seen a It w, hut have 
Hot 'feu li ai y l! mgs , and ollu rs, have i ipially seen 
some thin.s, ait I have not seen t t net*. I lus therefore, 

ii i ust l r a’U ni led lo ; for ll will e our ibute It, our know¬ 
ledge of iht lives tln-t aie in a I Mowing oidi r. Hi nee 
tbe s, ids that are the Iasi of tlio e that Ii 11 w rhi Gods, 
as they nitiirally a-| ire alter tbe •-up, mU*Ual place, 
arc Convoked tugitnir with the G d-, lilt through 
their w .tin i l power l > survey it, ll ey n n I duwnw.ud 
And al Iasi, »|i| am! de-ire It m Ihein : lor will begins 
III fu-i, .uni mils itu list. As therefore, here on the 
e irlb, lln vn!g ir and uilp.is iunrd III in, naturally indeed 
a pm s ill, i g , |' |,„i |, ,|,| I |f i, dislingitlsli and d s- 
i VI I luily e' Islmg got I, I l.clr uSo souls ult allci t d 
aln r the * unr in u in r. 

You may hki wi-e as* nut oilier examphs ol the 
llirre oni, rs ol souls Ol 11 .e hist order nidi nl, the 
teiuprralr man , but of il.r si i und, the er nfiln nl man, 
win n , lining i l line |s a si lilluli I tlwcen I in - t n 1 101(11. 
hall and iiioii i ii ellrlil palls of lln soul, yif.it the 
sunt. I mu , ii aw* u einh ivi ut s in pit mi vr its an I hi n(y, 
An,I of llu last order, you may assume (he lln nitim ill, 
or the iiilemperale man as an example. And again, 
you may takr, as ail example or the hrst order, tbe 
worthy man, who neither accuses bimstlf, nor another. 


And these, as they arc sometimes willing and able lo follow Jupiter, and sometimes not, make with Jupiier, 
a triadic division. 

• For «»• ex"* 1 !* m *bis place, l reajtii a*, e.n, 

1 Conformably to tins Plato elsewhere says, that the genuine philosopher is nourished in truth aril leoure. 
But al (resent, as true philosophy is not studiid, and there are consequently, no genuine philosopher*, t very 
man is busily employed about external i oncern*, ur:d no one is al leisure for speculations ol the highest un- 
l-ertar.te. “ I am too busy, (have not a moment to spare for such thing*,” is the common language of th« 
htgi, and tbe low, the rich and th« poor. 


ADDITIONAL NOTIX 


4 fil 


For the first of souls are not disturbed through their 
own depravity, but through thr nature nf the subject 
thin", it hem; sueli as In cause perturbation Hence 
also, »f may dis*. !vr tin <li nhl whl h «trijuirc*, how it 
H said, i f " t t ir I'li / n V'i r t nm/ n i"gr</, revolt ri rn 
ktch, nnd * itv* rr.i the nhnlr r.orld* lor si I ir as the 
soul luilow * the t..d* p and gives it-elf to them, it is 
lia) pv Hut souls if the mul.ile clas- mti-l 1 r arranged 
conform.di v to one who makrs a proficiency, and who 
accuses linns t ah lie. 

\g.t n, v i rn 1 i.itn atlil«, that « nils of the third rank 
ore ii rrii d tin,’ el in a nerved condition, I r dot’s nut My 
that tin \ (nil. In t that they arr pierce I, as hemp en¬ 
slaved hv tie vn lrrce an seditn n ol other power*, 
hut at the s unr time, arr mnv I* til t< grtl cr ««ith the 
attendants of the hoi-, through a-piring altrr the 
Miperrt Irsti il pl.ire And ot divine sold- indri tl, it is 
*a d, tl it the fire dati. n of tl r Heaven convolves 
tin’ll, in c*>n»riiuritfe of tluir hem; adapted to ihi», 
and giving llu lit selves to the ri mil it ion. Hut of souls 
t t tt r third class it i- said, tl at they are jointly rnn- 
c( !> Pil, i* hi in; In-rnr aim g hv vnd- nre , tiu v indeed 
f r tiding m a right lint d progic**i in to gen* rat ion, but at 
the same lime lie in gf n id irlv 11 tin Ivttl, through their 
hr m2 Mill carried hv the Hi avert, and the attendants of 
tlir (intis, just as t e inti unuiahle matter at the sum¬ 
mit of tl r air, i- s,,J i„ he circularly hurne al ng. 
Tl r r souls then fore, I rn me in a merged rend turn, 
Hi rnirr pirnrr of their gcnr'iuigir pmvrr gravitating, 
and wist ii" in inrr.t/e: fur with tins power the irra¬ 
tional form i f l:le l* rurinertid When al«o It Is said, 
that they ttiiip r mi fi eft other. It HUI-t In t be Supptis* i| 
that tin * US'- Ini t* rrc hut that unr *t.ul ri de.ivuurs 
to I r I el< rr ann'lirt Tl e sui ertor tl i r* lure, may he 
s.iul til Il.iuiph (in the suh'Tihll ite Mini, mil the Mih- 
ordmatr In hi la' k tl r ~upi unr Soul' ol this kind how¬ 
ever, arr i i.t < (tended In the Intel igtl.lr, hut In k to 
earh i iher, and Contending with, < t« r ivmir to sui| a*s 
earh nllier. 

llei if, a jf’luil-tition i« j r* diurd in tl rm < (The dia- 
noct‘( | *n, 1 in ii >;/nr • I anger . It r it is anger w lui h 
Itspirr* at rr hununr and prrmh urv ; ai d on eifrf'e 
prrtjn uhon nt the cpHhy tnrlir and genesutrgir | art, 
wit h all* r« aids pmi (i d' into gt iteration. Hut it is 
said tu \ v rrtrirve, in (uiitr.i'lntiiK tmn to the d'etre 
per*) it it nn nj aver ding si n|s, which Plato n entii ns 
III wlnit tnlluw s Hrri however alnne. in soul'i.f the 
third rink he Maine- the i hanotrt r, lut-insc it Is the 
cau*r in t cm of a runlusmti ut tins kid; gust a- he 
says u I Ik Ui piihlu , lli.il it 1 - inipi ssil |r for the dei o- 
rmis rnndili"ii ol the city t* he i!i*‘ulveil, will.nut the 
depravity uf tin mills. You III.IV nl-n .I’-unu’ trulii 
hence, that llu whole soul i‘r*( ■ tut* .it milling In Plain, 
tf the (haunterr which is the siiiiuillt i t It, Incomes 
depraved, and that our pail of the soul Joes not, as 


Hie tinus says, descend, but another part abide on high. 

Again, with respect to the lameneii of these souls, 
this becomes known from the motion of tho«r per' ns 
that arc lame. Fur thc*r prewri 1 slowly, and inele¬ 
gantly, and arc in danger of falling Thus therefore, 
these M tils aHo, art more dull and inelegant in their 
intellectual conceptions, anil arc always in danger of 
In mg draw n d iw it into gi tu ration Hence. Plato assi¬ 
milates their intellections tu the walking of those that 
arr lame; 'inrr walking is adapted (is an image] to 
tin ir transitive tnteliigt nee. 1 Il is hkrwisc I rautiliilly 
< 1 served hv him, that many uf thc»r souls break their 
wings, fur he does nut sav they (i.froy them, •'rcauje 
the soul ncier loses its anagoge? power; hut its ener¬ 
gies indeed I econie 'luggi'h, and in tins rrsject, may 

I e said to perish, hut the power remains lm ken Far¬ 
ther 'till, wt tnav derive an ( x) lanaUi n of what is hete 
said, Ir. til winged animals. Inr if anyone ofthe-e 
treukl its wings, it IS for a sl ort time ra s*d or high, 
through thr wingi d niturc winch It possesses, but is 
again drawn downward. liiev de/art therefore, he 
-av*, drdl'.nte nf the pet er ft ion i; I rrah'y, t. e. they P.y to 
that » l icit i' without (>i d, mil dark. 

IIrav i ns’ * sties stray mg fr> ni the orh of light, 

[as Fti.petlodrs s;iy-] Hut lhey drpirt deititulr, or in 
pet fret i r uniml'n’ril I or the visu it of InlrlltgiMes is 
trnlv initiation. 1 hey likrw t'C use dor<n''< vutnrml, 
j. r tliev exert tl e re ison* or forms of-ensih r*, ai.d live 
arc (.[ding In these, no longer surveying lulelligiLles, 
but sei 'il !e- 

I irther still, in the w rd*. thronph trhu h there II I 
grteit endren nr, Ac. la delMersth.it win h is Common 
to the tlire < cirdi t* ot m.uIs, as w* Il of 11 1 ns e l hat obtain 
flic v i*nm of IIHt lllgihlrs, as of tin *e til it d l lint. Si 
tb it the an*wrr to tho*c «bo enquire, «by therefore, 
do all soul' tin* rndr.iMitir and wr.iry tlictn** Ivc* to 
i lit mi ll i* vision is, ll at ill of tl mi dr*ir< ( • | ( ree ve 
ft.il I ring* Hut hv the riu/f WCid adapted to that o A*c4 

II hit in t ! if ( it il, lie mr in* |I it whiiti 1 * ail Ipted to 
tl e lute.let t ll I ■ rt ol tl ( -onl, lor tin* is alone ap¬ 
pro) rtatelv in urtsl tdby th> u.ti lugil h . Hu* t 'ie w mg 
of the «m I, w I. cli i- the anag gic powi rtf i>, ia not 
rpt roprwtehs, but alone niiimlieil hy the intelligilde, 
and Iiv nothing *l-e. And the mend w is the prolific 
powerof fi rm*. Tb meadow alsomav he-aid to bethe 
Ni_ht* lor there the liuii.nun* of life are contained. 
Tli:u how* si r. i* another me idow w I uh t* in< ntioned 
in the 10th H ok o tm He pul Ik, in w Inrii souls alu-ut 
to pr .c< rd ii to gem lalu.n dwe'l f r a tune. And th s 
Inradow is the hiuitnou* .ippearam r hfaetia, winch Is 
under th< mo II. I lie mead' w in the Hi j ublic how¬ 
ever, t* analogous In that aim Ii is lure mentioned. 

1 <>r in thr li uiirr, the print tple- of nature, and o’ the 
itlc in generali' n, ate to'iipichtnded.” 


1 For twrfhjirii here, it is obviously necessary to read roirrtc 


hm, rUt. 


VOL. II. 


3P 


4H2 


EUKATA ET COKFUGENDA 

Vol. I. P. «. At the bottom, for “ I'hroufh thru,’’ read, Hence. 

P. If. For “ tuilof the bran," re.ul, l ull on the bra». 

1 ttF* In the Note, for 11 Arc the Jntroduet ujh to tint /Vdiui 4 toa, H read 
See Use Introduction to the first edition ol my 1 rantUtion of Aria- 
totle'a Metaphyncr, and my Disaertation on tha Philoaophy of 
Ariitotle. 


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